' 1 
 
-' 1^ 
 
 / 
 
 y^-~3 
 
 .^-.J^x 
 
 X 
 
 
 ,,-^---"-V- 
 
 \ 
 
 ?#######>t-#^##'i'**'i'***^##*€M8&^ 
 
 # 
 
 # 
 * 
 ^ 
 
 ALUMNI LIBRARY, 
 
 # 
 
 THEOLOGICAL SEMINARY, f 
 
 PRINCETON, N. J. — 5*^ £ 
 Case, ^D^iyld on,. .w-?^^: . (I. . 
 
f 
 
 r 
 
THE 
 
 Case of Subscription 
 
 , T O 
 
 Explanatory Articles of Faith, 
 
 A S 
 
 A Qualification for. Admiffion into the 
 Chrijlian Minijlryy 
 
 Calmly and Impartially Reviewed ; 
 
 In Anfwer to 
 
 , J. A late Pamphlet intltled ^e Church of England 
 "vindicated in requiring Subfcriptionfrom the Clergy 
 to the XXXIX Articles, 
 
 II. The Rev. Mr. John Whitens Appendix to his 
 Third Letter to a Dijfenting Gentleman, 
 
 To which is added 
 
 The Speech of the Rev. Jahn Alphonfo Turretine^ 
 previous to the Jholition of all Stibfcriptlons at Geneva^ 
 tranflated from a MSS. in French, 
 
 By SAMUEL'cHANDLER. 
 
 Magijirum nemifiem habcmus niJlDeum folum. — Tertul. (S^Scap, 
 
 LONDON: 
 
 Printed for J. Noon, at the White Hart, in CheapfJe\ 
 and Jos. Davids on, at the ^;? ^^4 hi the Poultry. 
 
 M.i)CG. XLVUl, 
 
 «t 
 
FACE. 
 
 'IS hut of little Ccfifeqtience to the Wor^ *o 
 know^ why the Publication of thefe Papers hath 
 been fo long delayed. But I think proper to 
 fay thus much : 'That 'twas a confiderahle Time after 
 Mr, Whlte'i Third Letter came out, before I had 
 determined to make any Reply to him \ through an 
 ^zerfton I had contratfed to Difputes of this Nature. 
 After I had finifhed my Reply to him, a worthy 
 Friend put into my Hands, The Church o^ England 
 "Vindicated, in requiring Subfcription from the 
 Clergy to the xxxix Articles of Religion. In 
 that Paraphlet I found, beftdes a great deal of Ill- 
 nature and fcurrilous Language, fame fpecious Things 
 fiiid in Favour of Stthfcriptions, I determined to 
 conjlder them, and on that Account was forced to 
 throw by my firft Papers, and profecute my Be/ign 
 upon a new Plan, This^ with but an indifferent 
 State of Health, the conftant Duties belonging to my 
 Station, and an habitual Bijincli nation to fuch 
 Kind of Controverftes, is the true Reafon why I have 
 not gratified the Expe5fatiQn of 7ny Friends before. 
 If what I here cffer to the Puhlick be badly executed, 
 the Publication will be defer'vedly cenfured, as now too 
 foon. If it he well done, no-body will be iineafy 
 that it was not fooner. My Papers, as to the Re- 
 mainder of the SubjcEi, are near finifhed, and will 
 fccn be put to the Prefs, 
 
 Samuel Chandler, 
 
THE 
 
 Case (?/" Subscription 
 
 Calmly and Impartially 
 
 REVIEWED. 
 
 S I R, 
 
 OU knov/ I had long fince determined 
 in my own Mind, to engage no farther 
 in any publick Debates concerning Parly 
 Jffairs, and the leffer Differences lubfift- 
 ing between (be efiahlijked Church and the Pro- 
 teftant Bijfenters from it. Years and Experience 
 have, I thank God, much foftened my own Mind 
 as to thefe Things, and I have long taken a fin- 
 cere Pleafure in thinking well of, and being kindly 
 affe5fioned to all, without Exception, who love the 
 Truth in Ghrijl, and leek after the Things that make 
 for Peace, * The knov/n Learning, Candour, Mo- 
 deration and Piety of many of the Clergy of the 
 national Church, and particularly of thofe reve- 
 rend Prelates who now fo "xcrthily fill her Sees^ 
 and who have feveral of them treated me with 
 great Humanity and Refped, gave me the mod 
 agreeable Profpedl, that Peace and Harmony were 
 growing Bleffings amongft us ♦, and that if we 
 cannot all agree in more difficult S;peculations^ or 
 in the extertial Forms of Worfhip, yet that till 
 God in his good Providence fnould bring about 
 this alfo, we lliould all grow more united in Love, 
 and put on that amiable Charity zvhich is the Bond 
 ' ■ . B cf 
 
2. I'he Cafe of Subfcription 
 
 of Perfe^nefs. This Is that Spirit I have been 
 long endeavouring to cultivate amongft all who 
 attend my miniftry, as you and many others will 
 bear me Witnefs ; and I have done it the rather, 
 becaufc I have not been without my Fears^ that 
 all that is valuable, both In the Church and amongft 
 the Bijfenlers^ is in Danger, by that Infidelity 
 v/hich isfpreadlngamongH all Ranks and Degrees, 
 the numerous Converts to Popery that are made 
 throughout the Nation, and v/hat makes Way for 
 both thefe, the Luxury, Debauchery, and Impie- 
 ties of the prefent Generation. Thefe Confidera- 
 tions appeared to me to be of Weight enough to 
 have kept all good Men from raifing Controverftes 
 about any lejjer Matters, and to have united 
 Churchmen and Dijfenters in the moft ferious En- 
 deavours to maintain our common Principles^ and 
 to recover, as far as we can, the finking Authority 
 of Chriftian Piety and Virtue. In fuch Circum- 
 ftances of common Danger I v/ould not wifh to fee 
 a Proteftant Divine ftirring up the almofi dead Coals 
 of Contention about Gowns and Cloaks, Bows, 
 Crojfes, Godfathers, and the like, much lefs ftriving 
 for them as pro Aris & Focis, and fcarce allowing 
 the Charafter of Chriftians to any, who are not 
 as zealous for them as himfelf. I apprehend that 
 there are Things of more Importance, that deferve 
 the moft ferious Attention of all Clergymen, about 
 which they might employ their Zeal more to their 
 own Comfort, and the Edification of the Church 
 of God. 
 
 I fliall not enter with Mr. fFhite into the 
 Debate concerning the Differences between the 
 Church and the Dijfenters, nor attempt to ^vindicate 
 the latter from the feveral Charges he hath thrown 
 upon them, any further than to obferve : 
 
 J. That the Defign of his three Letters, by the 
 
 two 
 
Calmly a?2d Impartially revteii^ed, 3 
 
 two firfl of which he juflly thinks he hid fufficiently 
 exercifed the Patience of his Reader^'' doth net fceni 
 candid, and fuitable to the Charader of a rational 
 Divine : 'Tis, as his Title-Page informs us, to 
 reflect hack the Ohjetiions of the Di (Tenters again fi 
 the Church of England u-pon themfehes^ and parti- 
 cularly /<? retort the Charge of hnpofiliony Suppofing 
 he had done, or conld do this : What then ? Would 
 this vindicate the Impcfitions of the Church ? If 
 we have fome Ufao;es in our Conc!:reo:ations that 
 refemble thofe v/hich we blame in them, are x}rL<^{<t 
 Ufages ever the better in them becaufe there is 
 fomething like them in us ? Or doth our imitating 
 thofe Pradlices we complain of, lliew them to be 
 reafonable, or agreeable to the Chrifcian Rule? 
 He might indeed, if this was our Cafe, juflly 
 blame us for a felf- contradict cry Conduifl : But 1 
 always thought, that to recriminate and vindicate 
 were two very different Things. A Jate Writer 
 of a PopifJj Book, intitled The Catholick Chriftian 
 Infini5ied^ &c. hath undertaken to demonftrare 
 the fame Conformity between the Englifh and Romifh 
 Churchy that a very learned Protefiant Divine ^ hath 
 demonflrated to be between Popery and Paganifm. 
 How doth that worthy Divine anfwer the Charge ? 
 All^ fays he, that he can chje^ to us on this Head^ 
 amounts to 710 more than this^ *' That there are fe- , 
 " veral Obfervances retained in ourfacred OfBces, 
 *' which we ufe in common with the Church o( 
 " Rome J ^ TVe own it^ hut take them all to he 
 fuchy as we may retain with Innocence. We profefs 
 to retain all that is tridy Chrijiian^ all that is en- 
 joined by the Gofpel^ or by juji Inference deducihle 
 from it \ but if bejide all this^ they can dif cover 
 any thing amongfi us that they can claim as theif 
 
 B 2 Gwn^ 
 
 3 Letter III. p. I. ^ Ibid. p. I. <= "Dr. Ml^^/efou'^ 
 
 Letter from Rome, Pref. p. 11 1, 112. Edit. 8vo. 
 
4 7hc Cafe of Subfa^iption 
 
 own^ cr that may properly he called Popifh, 1 JhouU 
 willingly reftgn it to them, and confent to any Expe^ 
 dient that, may remove us farther ftill from Popery, 
 and unite us more clofely with all foher Proteftants. 
 This is both genteelly and candidly faid : And if 
 Mr. V/hite had written only to blame what was 
 blame-worthy in the Church and amongft the 
 Difienters, and exhorted both to join their En- 
 deavours to remove it, in order to a more intimate 
 Union between themfelves againft the Papifis, 
 who are the common avowed Enemies of both ; 
 he llioiild have had my fincereft Thanks, and I 
 would gladly have done all I could to have pro- 
 moted i'o truly excellent and chriftian a Defign. 
 But to reproach us, without vindicating his own 
 Church, muft tend to widen our Differences, in- 
 flead of healing them. 
 
 2. The Gentleman complains, that our Churches 
 are fo fecfet in all their Ways, that there is no 
 knowing what they are, but to find them out we mufi 
 grope and feel for them as in the Dark, ^ I am 
 forry Mr. Wloite Ihould give himfelf fo much 
 Trouble, as to write about what he owns he doth 
 not underfland, and take on himfelf fuch an un- 
 comfortable Office as that of groping in the Bark. 
 I do not fee any Reafon he hath to expe6l that 
 we Ihould inform him exadlly what our Ways are, 
 nor the Necedity of admitting any but thofe that 
 belong to them into our Veftries, to be WitnefTes 
 to our Tranfa6lions, or of making a Vifit or -general 
 over our Churches, to whom we fhould be ac- 
 countable: Curiofity is not always to be gratified. 
 But the Church of England aEls ynore openly : Every 
 Part of her Government, Difcipline and Worfloip, is 
 expo fed to the View, the Attacks and Infults of her 
 Adverfaries : They have the whole Book of Commonr 
 
 Prayer, 
 
 ^ LeiUr II. p. 4. 
 
Calmly and Impartially reviewed. 5 
 
 Prayer^ and Adminiftration of the Sacraments^ and 
 other Rites and Ceremonies of the Churchy with all 
 the Rubrics^ Prefaces^ Rules and Orders concerning 
 the Service thereof^ not excepting the liable to find 
 Eafler for ever^ all the Injunctions^ Ordinances^ 
 Canons^ and Conftitutions ecclefiajlicaU and even the 
 Common and Statute Law^ fo far as concerns eccleji- 
 GJlical Matters^ to canvas and cavil at : Whilfi our 
 Churches^ having no common Rules of Difcipline or 
 Worjhip^ at leaji none made publick^ I often think^ 
 fays he, a Controverfy with you is fomethlng like 
 fighting with a Ghofl^ which hath nothing one can 
 level a Blow at^ or make any Impreffton on.^ If this 
 be our Cafe, thank God for our Prudence. One 
 would have thought our Secrecy Ihould have been 
 our Prote6lion, and kept Mr. White from attack- 
 ing thofe v/hom he owns he cannot hurt. I hear- 
 tily wifh that no Proteftant Churches would ever 
 give any juft Occafion to the Inflilts and Cavils of 
 her Enemies, and that the Church of England m 
 particular would remove every real Ground of 
 them, that fhe might not have one fingle Enemy- 
 left, nor one DifTenter from her in the whole 
 Kingdom. But though thefe Canons and Confti- 
 tutions, which thus expofe her^ as Mr. White fays, 
 to the hfults of her Adverfaries^ are made publick, 
 yet is not the whole Difcipline of the Church quite 
 a Secret to the World in the Execution and Ma- 
 nagement of it, and will the reverend Bifhops and 
 Clergy fi.ifter DifTenters to be prefent with them in 
 their Chapter-houfes^ Synods^ and Convocations^ to 
 be Witnefles to their Tranfadions ? 1 think they 
 would be extremely to blame if they did, and 
 that he muft be a very wrong-headed Perfon who 
 could expect it. Why then fhould Mr. White 
 defire to know the private Affairs of the difient- 
 
 ing 
 
 « Letter 11. p. 5. 
 
6 T'he Cafe of Subfcription ,^ 
 
 ing Churches ? Or be iineafy that he is Wot admit' 
 ted into our Secrets^ and at the Difficulty cf coming 
 at any certain Knowledge of them? Poflibly what 
 he complains of may be true, that there is a ge- 
 neral Shynejs in our People of revealing and difclcftng 
 them-i and that this is much taken notice of: ^ But 
 furely it can't be taken notice of much to their 
 Difadvantage, that they don't chufe to expofe 
 themfelves to the Infults and Attacks of their 
 Adverfaries; for this can be of no, real Service to 
 them, or the Caufe of Religion in general. And 
 if, as he juftly fufpeds, his Difcoveries cf them 
 will he few and defe^ive^ hecaufe he hath never been 
 admitted to the AtJs of our Churches^ and our ge- 
 neral Dealings with our People^, I think the true 
 Inference he fhould have made is, that he fhould 
 have fpoken of thefe Things with the utmofl 
 Caution and Candour. 
 
 Q. He further complains, that our Churches have 
 no common Rules of Difcipline and Worjhip^ which 
 *we hold ourfelves obliged to walk hy^ or at leaft we 
 have not made them publick^ ^ for his Examination 
 and Difcuflion. But the dijfenting Churches did not 
 know till now, that 'twas neceflary their Rules of 
 Difcipline fliould be examined and difculTed by 
 him, before their ufing them. But they allow 
 mc to acquaint him, that though we have no 
 ■common Rules that we hold ourfelves obliged to walk 
 by^ i. e. which we oblige one another by human 
 Canons and Conjliiutions ecclefiaftical to walk by, 
 yet we have neverthelefs common Rules, that we 
 think ourfelves all obliged to walk by, though human 
 Canons fliould oblige us to walk by others ; even 
 thofe Rules of Difcipline and Worfhip that the 
 facred Writings prefcribe us •, in which we find not 
 the kaft Intimation or Order for our fubmitting 
 
 to 
 
 f Letter II. p. 4. * Ibid. p. 3. 
 
cc 
 
 Calmly and Impartially reviewed, 7 
 
 to any human Authority, or Impofitions in Mat- 
 ters of a religious Nature, nor the leaft Leave 
 given to ecclefiaftical Perfons to add to the Infti- 
 tutions of our blefied Lord, ^e Forms of ad- 
 miniftring Baptifm and the Lord^s Supper^ there 
 prefcribed, we endeavour religioufly to obferve; 
 and therefore, becaufe we find there nothing of* 
 the Crofs in Baptifm^ we never ufe it, and think 
 we are juftified in not doing it, not only from the 
 intire Silence of Scripture about it, but even from 
 the Declaration of the Church of England itfelf 
 concerning it ; which, in her thirtieth Canon^ con- 
 fefleth, that " The Sign of the Crofs was greatly 
 ABUSED in the Church of Rome, and that being 
 ufed doth neither add any thing to the Virtue 
 and Perfection of Baptifm, nor being omitted 
 doth detraS any thing from the Effed and Sub- 
 fiance of it, but that the Infant is fully and, 
 
 *' PERFECTLY BAPTIZED withoUt it." NoW 
 
 we Diffenters can't help for our Lives arguing : 
 Why fo fond of an infignificant Ceremony ? What 
 Need of this fymbolizing with the Romifh Churchy 
 in her confeffed Abufes? To a full zndperfe^i Bap- 
 tifm^ what Need of the Sign of the Crofs ? Doth 
 it add any thing to what is perfed v/ithoutit? 
 The Church allows and confefles it doth not, and 
 the Xy'i^^xiX-^x^ ft and amazed^ after fuch a Declaration, 
 that llie will fo rigidly ijnpofe the conftant Obfer- 
 vation of fuch a Ceremony, and feparate herfelf 
 from all other Chriftians in thefe Kingdoms, by 
 refufmg Baptifm to their Children unlefs they fub- 
 mit to it, even after fhe hath folemnly decreed it 
 hath been much abufed, and is in its Nature of 
 no Significancy, whether ufed or not, to this fa- 
 cred Inftitution. In like Manner we adhere to 
 the Canon of Scripture in admin i firing the Lord's 
 Supper^ and even co the Letter of that Canon. We 
 
 exhort 
 
^ ^he Cafe of Subfcripfion 
 
 exhort Perfons to examine themfeJves, to difcern 
 the Lord^s Body^ and to remember Chriji^ and 
 then hlefs God over the Bread and Wine, and 
 feparately dijirihute the Elements to each Com- 
 municant. And becaufe the Scripture Canon faith 
 nothing about Kneeling^ nor feems to enjoin any 
 'particular Pofture as necefTary, we never impofe 
 any. I myfelf generally communicate Jfandingy 
 others fittings and I would without Scruple, or 
 Fear of offending my Congregation, adminifter 
 the Elements to any ferious Chnixian Jilting^ fi and- 
 ing^ or kneeling^ juft as he fhould defire it. All 
 our Communicants are entirely left to their own 
 Liberty as to the Pofture of receiving, juft as each 
 Perfon thinks proper, without our ever pretend- 
 ing to didlate to any one which of the three they 
 lliall receive in : Thus, leaving what is indifferent 
 as indifferent^ and not thinking the Beauty of Ho- 
 linefs 2Lt all impaired, or the Order of our Churches 
 in the leaft lefTened, fhould there be any Variety 
 of Pofture ; though, as I believe it would almoft 
 conftantly happen were there no Impofition, we 
 generally agree to receive in one and the fame, 
 becaufe all are equally left to their own Choice. 
 And we are therefore at a lofs to underftand, 
 why the Church will rendei' that necefTary which 
 Chrift hath not declared fo, nor the Nature of 
 the Inftitution makes fo ; or exclude a Man from 
 her Communion, who profefTes his Repentance to- 
 wards Gody and Faith in the Lord Jefus Chrift^ 
 merely becaufe he will not ufe a Pofture which 
 the Church doth not pretend to be prefcribed by 
 any Canon of Chrift and his Apoftles,nor doth in the 
 leaft conftitute the Worthinefs of the Receiver, 
 
 If the Crofs in Baptifm^ and Kneeling at the hordes 
 Supper were left indifferent, there would be much 
 lefs Objedlion againft them both s but as impofed 
 
 by 
 
Calmly and Impartially reviewed. g 
 
 by human Authority, and aftually made 'Terms of 
 Communion^ we think we are obhged, as Chriftians, 
 to proteft againfl: them ; becaufe the Church her- 
 fell" declares, I'bat Things of therafelves indifferent 
 do, in fome Sort, alter their Natures, when they 
 are either commanded or forbidden by a lawful Ma- 
 giftrate, and may not be omitted at e-jery Man^s P lea- 
 fur e, contrary to the Law, when they are commanded^ 
 nor ufed when they are prohibited.^ The Church 
 herfeif here declares, that the Sign of the Crofs 
 is no longer an indifferent Thing, when commanded 
 hy a lawful Magiftrate, but in iiich a Sort alters 
 its Nature, as to become a neceffary Thing, in 
 virtue of that Command, fo as that it may be no 
 longer omitted. The very Objedlion this of the 
 Dilfenters, and the Realbn why they fcruple Con- 
 formity to the Church, becaufe (lie njakcs neceifary 
 in Rehgion unnecefTary Things, and alters the 
 Nature of indifferent Things into Things effential 
 and obligatory : And if the Churches Reafoning 
 be true, it will then follow, that if breathing in 
 the Ferfon's Face who is to be baptized, putting 
 Salt into his Mouth, laying Spittle on his EarSy 
 giving him Milk and Honey, and anointing him in 
 various Parts of iiis Body, be commanded by a 
 lawfid Magifirate, they may then, however in- 
 different, be no longer omitted at every Man's 
 Pleafure, contrary to the Law. The Power of 
 com.manding, and of altering the Nature of in- 
 different Things, in fuch Sort as that they may 
 not be omitted when commanded, is by the 
 Church here given to the lawfid Magift rate. If 
 then the lawful Magifirate in Spain or at Ro7ne 
 command thefe and other indifferent Things, the 
 Church tells us they alter their Nature^ and may 
 7wt be omitted: And therefore the Obfervation of 
 
 C thofe 
 
 * Canon 30. 
 
lo Ihe Cafe of Suhfcrlption 
 
 thofe Things in Baptifm^ in thole Places, muft not 
 be omitted ; nor muft they be omitted here, if a 
 lawful Magiftrate commands them. And thus 
 the Power of altering the Nature of indifferent 
 Things is placed in the Breaft of the lawful Ma- 
 giftrate ; and this is the dernier Refer!: of all Chri- 
 ftians, and to be their final Rule in receiving or 
 rejecting Ceremonies. Many Refleclions my Mind 
 fuggefts on fuch a Dodrine, taught by a Proteftant 
 Church ; but as I do not intend to inflame the 
 Controverfy, or widen the Difference between the 
 Church and Diflenters, I ihali only fay : That I 
 think myfelf obliged, as a Chriftian and Pro- 
 teftant, peaceably to ivithclrazv from an Eftabliili- 
 ment, which thus alters the Nature of indifferent 
 Things, and makes new Rites and Poftures in Re- 
 ligion, which are allowed to-be indifferent, ne- 
 cefTary Terms of receiving her Sacraments, and 
 joining in the Privileges of her Worfhip ; and 
 which thus fubjeds herfelf to the Magiftrate, as to 
 make his Law, in the Appointment of Rites and 
 CeremiOnies in the Worlhip of God, obligatory 
 upon the Confciences of all her Members : A Prin- 
 ciple which I apprehend will juftify all the w^orft 
 Corruptions of the Church of Rome^ which have 
 been, and are to this Day confirmed by the lawful 
 Magifrate. I confefs I think it much fafer to 
 keep religioufly, as near as I can, to the Scripture 
 Order and Conftitution : This all the Churches of 
 Froteflant Dijfenters that I know of do. And we 
 need no other Canons amongft ourfelves, becaufe 
 we have this Divine one^ that we acknowledge 
 concludes all of us. And therefore I hope y\x. White 
 will retra(5l: this Charge, that we have no common 
 Rules of Difcipline or Worfliip, becaufe we have 
 the beft Rules of both ; by adhering to which 'tis 
 impoifible we can ever fall into fuperflitious Prac- 
 tices 
 
Calmly and Impartially reviewed, 1 1 
 
 fices on the one hand, or into an indecent Confiifion 
 or Diforder on the other. 
 
 4. It will feem a little flrange, that Mr. White 
 Ihould fpend near a Dozen Pages in rebuking us 
 for ufing the Pofture of 7?^;/^i«^ in our pubhck 
 Prayers on the Lord'^s Day^ and recommending to 
 usjwith fo much Warmth, that of kneeling^ as more 
 proper and folemn. I am fure I never blamed 
 this Pradlice in the Church, though I am not 
 fkill'd in the Reafons why fhe chules to kneel in 
 fome of her Pravers, and to (land at others : But 
 whatever they are, fhe hath in my Opinion a 
 Right to ule her Liberty, and ought not to be cen- 
 fured for it. But I hope the numerous Examples 
 that are brought by the dijfenting Gentleman^ in his 
 Anfwer to Mr. White^ from the Holy Scriptures, 
 will juftify us in our ftanding. And I fhould 
 have hoped that we might have been left in quiet; 
 PofTeffion of this CufVom, as it was certainly the 
 univerfal Pra^ice of the primitive Church in their 
 Worfhip on the Lord's Day, as appears from the 
 moil exprefs Accounts of ' juftinMartyr^ ^ Iren^us, 
 I Clemens of Alexandria^ "^ Tertullian^ " Origen^ °Cy- 
 
 C 2 priaUy 
 
 'TTQUiV. When the Reader hath ended, the Prefident in an Ora- 
 tion exhorts and excites them to an Imitation of the good Things 
 they ha-ve heard. After this^ ive all in common rife up, anit 
 fend forth our Prayers unto God. Apol. i . p. 97, 98. Edit. 
 Thirlb. 
 ^ To J^iiv Tti Kv^ict^tn un Khtyeivyovu, (7V[j.CohQV ?c/ t>;^ 
 
 The not bending the Knee on the Lord'^s Day is a Symbol of the 
 RefurreSlion, a Cufom that had its Rife from the --uery Tiims 
 of the Apojiles. Apud Audor. Refp. ad Orthod. ad Qusft.i 15. 
 
1 2 7Zv Cafe cf Siibfcription 
 
 priajt, P TheApoftolical Conftitutions, "^St.Jerom^ 
 [St, Aiijlin^ and others that might be mentioned; 
 
 the 
 
 Tco KoycoTo fTKU-A ivif ynf ^&i^coy.ivoi. Htnce nue Jireich 
 forth the Head and lift up the Hands to Hca'Vin, and rafe up 
 cur Feet at the End cf Prayer^ endea~couring thai our mery Body, 
 together njjith our Speech^ may be feparated from the Earth. 
 Stromat. 1. 7. p. 854. Edit. Potter. 
 
 ^ Ncnne folennior erit Statio tua, fi et ad Aram Dei fle- 
 teris ? Will not thy Station he more foletnn, if thou Jlandef at 
 the JItar cf God? De Orat. ad fin. This he reprefents as the 
 Vo^yiXQ of the Jjigel of Prayer. Angelo adhuc Orationis ad- 
 llante. He is cenfuring the irreverent Cuftom o£ fitting at 
 Prayer. Id. ibid. p. 154. Edit. Rigalt. 
 
 (jVTcL yjiij.o^iv TO }iyi{j.cviKoi «/;5 cP.t^ct<rcu ycx,^ ^i^ii, 
 
 crt ly'.vexcov y.ctTdL^ctcicov ^(Tav Ta (rcj(y.ctrQ-t rm Ko.TctTo.a'iv 
 7JJ;' fcsr' e/tTcKTicoi tc-jv yj-l^cov :^ ctVdL^et<Jico<; Tm odd-ct^fAcoVt 
 ^etvTcov '^^KCiTtOV. We Jhould fo come to pray^ as to raife 
 up aho-oe the Earth the go'verning Principle, i. e. the Soul, be- 
 fore nve put our Bodies in the fianding Pofiure. IPor though 
 there are innumerahle Poftures of Body, yet that Pofiure 'which 
 adtnits the fir etching forth the Hands, and lifting up the Eyes, 
 is to be preferred before them ail. And that he means the Pof- 
 ture of fianding is evident, not only from his mentioning it, 
 ^^ T^^'Avat, befo}-e you (land, but he expounds that PafTage, 
 ^hat at the Name of fefius e'vcry Knee fipould bo<vj, and that, / 
 ho^iv my Knees to the Father, of fpiritual Bowing the Knees, and 
 of an humble SubmiiTion to God. De Orat. p. 267. Edit. 
 Bsned. 
 
 Stamus ad Orationem, We fiand at Prayer. De Orat. 
 p. 152. Edit. Fell. 
 
 iv^etc^'d-c-jjciv TCO ©£&'. Then let all, njcith one Confent, rife up 
 atid pray t» God. Lib. 2. c. 57. p. 268. i.s'coio? ^ccvrQ- Tn 
 h.et>i, ;9 '^^Q^ivX^y-'V^ Yiffvyjc^. Let all the People fiand, and 
 pray to thc7nfiehes. Ibid. p. 268. cy \] j^ Texi t^/C^^ £r<yT£f 
 tT;T5A«^,2l/. We pray thrice on the Lord's Day fianding. 
 
 1 Die Dominico et per omnera Penticoften, nee de Geni- 
 culis adorare. On the Lord'' s Day and throughout the nvhole Pen- 
 tecofi nve do not ^jcorjhip on our Knees. Adverfus Lucif. c. 4. 
 
 ^ Stamus Orantes, quod eft Signum Refurreftionis. Unde 
 etiam omnibus Diebus Dominicis id ad Altare obfervatur. 
 We fiand at our Prayers, in R^mimbrance of the RefurreSiion. 
 
 Therefore 
 
Calmly and Impartially reviewed, 1 3 
 
 the Citations from whom I have placed, with 
 theirTranflations, in the Margin^ that the Biffenters 
 may fee how ancient and juftiiiable their Form of 
 Worfliip is in this Refped: Yea, ^Tertullian tells 
 us, that fo much Strefs was laid on this Pofture of 
 flanding, as that, fays he,^^ count it a Sin to faft^ 
 or worjhip upon our Knees, on the Lord^s Bay : And 
 the Reafon afTigned for thus (landing, was, its be- 
 ing a Symbol of our blejfed Lord's Refurre5lion on 
 that Day. And as this Pra6lice had in fome Mea- 
 fure grown into Difufe, and Kneeling had been 
 introduced inftead of it, the Council of Nice, by 
 a particular Canon (Con. 20.) ordained, that whereas 
 fome Perfons on the Lord's Bay^ and in the Bays 
 of Penteccfi, kneeled at Prayer, 'tis therefore or- 
 dained by the facred Synod, that hecaufe a fit and con- 
 venient Cuftom fhould be kept by all the Churches, that 
 we pay our Vows to the Lord by Prayer ft anding, A nd 
 I can't help obferving, with Tertullian, that fuch 
 Obfervances are vain, that have no Authority from 
 the Command of Chrifi or his Apoftles, and are the 
 Effe5i not of Religion, hut Superfiition, of Aff ela- 
 tion and Stiffnefs, of Precifenefs, and 7iot of rational 
 Buty. "■ And though Mr. White recommends ele- 
 vating the Eyes and lifting up the Hands to Heaven 
 in Prayer, and tells us from Tertullian, that the 
 primitive Chrifcians prayed Sufpicientes &' Mani^ 
 bus expanfis, looking up and frretching out their 
 Hands ; yet he Ihould have remember'd how Ter- 
 
 tullian 
 
 * 
 
 therefore e'very Lord'' s Day this Fojiure is retained at the Altar. 
 Epift. 55. ad Januar. c 15. § 28. & c. 17. § 32. Edit.Benedid. 
 ^ Die Dominico Nefas ducimus de Genicuiis adorare. De 
 Coron. c. 3. 
 
 ^ Quibus merlto Vanitas exprobranda eii, fiquldem fins 
 ullius aut Dominici aut Apoflolici Prscepti Aufloritate fiunt. 
 Hujufmodi enim non Religioni, fed Superftitioni deputantur, 
 afFedata et coadla, et curiofi potius quam rationalis Officii. 
 De Orat. c. 1 2. 
 
14 5l6^ Cafe of Subfcription 
 
 tuUian explains himfelf on this Head : We rather 
 adore zvith Modcfty and Humility^ and commend our 
 Prayers to God^ not even lifting up our Hands high^ 
 hit moderately and dece^itly^ no nor boldly elevating 
 our Faces : For the Publican, ivhofe Prayer as well 
 as Countenance was humble and dejeSied, went away 
 juftificd rather than the faucy and infolent Pharifee^ 
 And this Humihty of Countenance, and modeft 
 Elevation of the Hands, I have aThoufand Times 
 obferved with Fleafure in our folemn Prayers, in 
 all the Congregations of DifTenters with whom I 
 have joined, and I thank God I fee it every Lord's 
 Day in my own. 1 pray God however that there 
 may be a more univerfal Solemnity and Attention 
 lo this fcicred Service, both in the Church, and 
 amongft ourfelves. As to the Story Mr. White 
 mentions of one confiderable Congregation of Dif- 
 fenters that he can name, where great Offence was 
 given by a particular Perfon kneeling at her Pray- 
 ers, all I fliall fay now is, that I believe he can 
 name no fuch one, and that t^i\t whole Account is 
 a Mifreprefentation, and that I have the moji au- 
 thentick Evidences in my Hands to prove it fo. 
 If he will name that Congregation, I will produce 
 my Vouchers v;henever he lliall defire it. I muft 
 obferve once more, 
 
 5. That Mr. White is difpleafed with us in one 
 InlVance, for what I always thought an Honour to 
 thole of our Communion •, an Honour I hope- 
 they v;ill never lofe, and which I little thought a 
 Clergyman would have publickly exprefs'd hisDif- 
 like of j efpecially confidering the prefent low 
 
 Eftate 
 
 " Atqui cum Modeftia et Kumilitate adorantes magis com- 
 mendabimus Deo Preces noftras, ne ipfis quidem Manibus fub- 
 limius elatis, Ted temperate et probe elati?, Ne Vultu quidem 
 ill audaciam credo : Nam illePublicanus qui non tantumPrece, 
 fed et Vulcu humiliatu-s atque dejedtus orabat, jullificatior Pha- 
 lilKo procaciffimo dirceffit. Id. ibid. c. 13. 
 
Cahnly and Lnpartially reviewed, i r 
 Eftate of Religion amongft us; and that is, our 
 Manner of obfcrving the Lord's Day. He is 
 pleafed to aflc. Whether that over -rigorous and 
 precife Way of keeping the Lord's Day^ which many 
 of you affe5i^ he any Parts of the 'Rolinefs of a 
 Chrifiian^ or only the Guifes and 'Semblances of it P " 
 In anfwer to this Queftion, I would beg Leave to 
 aflc him : Whether that abfokite Contempt of the 
 Lord's Day, and of all publick and private Wor- 
 fhip on it, which is every v/here vifible, and 
 growing general, is a real Wickednefs and Impiety, 
 or only the Guife and Semblance of it? What he 
 counts an over-rigorous and precife Way of keep- 
 ing it ? What Families of DilTenters he' hath been 
 in, to know how they fpend it? W^hat Founda- 
 tion he hath for the Charge, that they keep ic 
 cver-rigoroujly and precifely ? Or whether abllain- 
 ing from all Kind of Worfhip, fettling Men's fe- 
 cular Accounts, fleeping, riding, feafting, ca- 
 roufing, vifiting. Cards, AiTemblies, Routs, Riots, 
 ^^c. is the proper Way of fan5iifying the Lord'] 
 Day^ and the Method of obferving it he would 
 recommend to his Pariih and us, in the Room of 
 our precife Manner of keeping it? Will he pre- 
 fcribe the exa5l Medium between our Precifenefs 
 and their Profanenefs, that wc may abate of our 
 ijfual Striclnefs, and avoid for the future this 
 dreadful Charge of Precifion ? Or will he be fo 
 good as to inform us, how it becomes a Minifter 
 of Chrift to ftigmatife the religious Obfervation of 
 the Lord's Day, as Precifenels, at a Time when 
 there is fo univerfal and fcandalous a Difregard to 
 it, and to all the facred Services peculiar to it, in 
 many of his own Communion ? Doth he count 
 any religious Obfervation of the Day Part of a 
 Chriftian's Duty, or the mere Guife and Semblance 
 
 of 
 
 * Letter I. p. 9;/ 
 
1 6 T^he Cafe of Subfcription 
 
 of Sandity ? Doth he think Publick Worfhlp a fit 
 Thing, or that his own Parifhioners are moil likely 
 to get any Good by his Sermons, by going to a 
 Ring or an Alehoufe^ aflbon as ever they come out 
 of the Church, or by going home and thinking of 
 what he had been preaching to them ? Or doth 
 this Divine look upon prrcate Dei:otio7t^ in a Man's 
 Family or Clofet, as an over-rigorous Superftition 
 in itfelf, or only when perform'd on the Lord's 
 Day ? Doth he not give a real Preference of Cha- 
 rader to us, as Proteftant DifTenters, for our Man- 
 ner of obferving this Day, when they amongft us, 
 who keep it the fl:ri6te{l, are only more abundant 
 in the Exercifes of Religious Duties, and think 
 that the whole Day fhould be appropriated to fuch 
 Services, as have an immediate Tendency to pro- 
 mote in themfelves and their Families the Chri- 
 llian Temper and Life ? 
 
 You, my Friend, whoknov/the Pleafureof thus 
 obferving the Lord'sDay, and have the Satisfadlion 
 to fee a numerous Family, almoft all grown up to 
 Years of Maturity, all well difpofed for Religion, 
 Virtue, andUfefulnefs, through theBlelTing of God 
 on your Care and Example, You, Sir, know well 
 the Worth and true Ufe of a Lord's Day, and are 
 with me content to be charged with Precifion, and 
 the Guife and Semblance of Holinefs, as we cant 
 appeal to God for the Purity of our Intentions, 
 and wait the lad decifive Day for the full Vindi- 
 cation of our Charadlers. In the mean Time, we 
 Ihall not look upon it as any great Motive to Con^ 
 formity^ that this eminent Divine is willing to ab- 
 folve us and our Families from thofe Reftraints, 
 which with Chearfulnefs we have laid ourfelves 
 under on this facred Day, and to allow us in it thofe 
 Liberties and Pleafures which, from large and long 
 Experience, we have often feen prove fatal to all 
 
 ths 
 
Calmly and Impartially I'C'clr^cd, T 7 
 
 the bed Interefls of thofe, who have thus indulged 
 thenifelves in them. The Reafoning of an ancient 
 Writer on this Subjedl will puzzle all Mr. IVhite's 
 beft AbiHties fairly to anlwer. After having re- 
 commended our giving ourfelves to the Study of 
 Wifdom, the Contemplation of the Works of 
 Nature, and the Examination of our Hearts and 
 Lives, on the Day of 1 acred Refb, he adds : Is it 
 not an ey:cellent Admonition, a7id abundantly fiifficient 
 to excite to all Virtue^ and efpecially to Godlinefs^ that 
 faying : Always follow or imitate God. Let there- 
 fore the fix Days^ in which God created the World he 
 a fufficient Pattern to thee of the fixed Time^ in 
 which thou 'art to mind thine own Affairs ; hut let 
 the feventh fhew thee thine Obligation to give thyfelf 
 to Philofophy •, hecaufe on that Day God is faid to 
 have reviewed the Works he had made^ that thou 
 alfo mighteji contemplate the Works of Nature^ and 
 ell thine own particular Concerns^ that tend to promote 
 thy HappinefsJ If IVIr. Wloite knows of any Dif- 
 fenters, that keep the Lord'sDay, in his Language, 
 mofi precifelyy who keep it any otherwife than by 
 confecrating it to Works of Piety and Virtue, he 
 is let into a Secret that I know nothing of-, and 
 amongft thofe who thus keep it, I deiire always to 
 ibe accounted one. He will not be difpleafed with 
 me, if I recommend 10- him on this Head an ex- 
 £eUe?it Canon of his own Church, tho' it favours 
 ibmethiqg oidiffenting Rigidnefs. It ordains, that 
 all manner of Perfons in the Church of England 
 
 fhall from henceforth keep the Lord's Day In 
 
 hearing the Word of God read and taught >In pri- 
 vate and publick Prayers In acknozvledging their 
 
 D Offences 
 
 tfjjTa.^yAScLTQv^v CO rov kojij.ov <iJ'riui'6^yii. JJtt^.Miyy.ei Kj 
 Tn cPtjy ziKotyozeiv >i iCJ^cy^n, Kc(.y r.y iifti'eiv P^i^iTctt a. «p* 
 
 cruvTei'/ii ^pj; iyi^iy/.yiAy^ Phiio is x. Orag. p. 1 97. EvJ. Man^. 
 
1 S I'he Cafe of Suhfcription 
 
 Offences to God^ and Amendment of the fame hi re- 
 conciling themfelves charitably to their I^eighhours, 
 
 ^ii)hereDifpleafure hath been In oftentimes receiving 
 
 the Communion of the Body and Blood of Chrifl In 
 
 "ci feting of the Poor and Sick And tifeng all godly 
 
 and fcber Converfation What Diffenter in this 
 
 Kingdom obferves the Lord's Day in a more ri- 
 gorous and precife Manner, than Mr. White him- 
 lelf, hisParifh, and all Churchmen whatfoever, are 
 obhged to do by this Conilitution ? What, will he 
 condemn this too for an over-rigorous and precife 
 Way of obferving the Lord's Day ? Would to 
 God more Regard was paid to it by all Ranks and 
 Conditions of Men throusihout the Nation ! 
 
 But to leave him to his own Meditations on this 
 Head, I fhall confine myfelf to the Confideration 
 of his Appendix to his nif^d Letter^ in which he 
 undertakes thefe two Points : 
 
 1 . ^0 premife fome Things concerning the Law- 
 fulnefs^ the Expediency^ and Neceffity of Subfcription 
 to Articles of Religion^ required of thofe who would 
 he received into the Minijlry.^ And 
 
 2. To reprefent the profeffed Principles and Senti- 
 ments of divers T>iff enters^ concerning that Matter \ 
 Jhewing that the^ efleem it a mofi unwarrantable 
 
 Things and yet^ at the fame Time fubmit^ and do, 
 cf their own accord^ other Things that are tanta- 
 mount to it, I confefs this Article is fomewhat ex- 
 traordinary : For though many DiiTenters do com- 
 plain of the Power that impofes Subfcriptions to 
 human Articles of Faith, as groundlefs and unwar- 
 rantable^ and of the Impofition itfelf as a Burthen 
 and Grievance, yet I never heard before that they 
 efteemed a Submiflion to this Power, in all Cafes 
 and Circumftances, a mo ft unwarrantable Thing ; 
 or th^t any one amongft them, who really thought 
 
 it 
 J Append. Utfgr III. p. 67. 
 
Calmly and Impartially reviewed. 1 9 
 
 It unwarrantable to fubmit to the Impofitlon, ever 
 did fubfcribe in Obedience to it. Mr. Whitens 
 Proofs of this heinous Charge will come in their 
 proper Place under Examination. But 
 
 Mr. White premifes fome Things concerning 
 the Lawfidnefs^ Expediency^ and Neceffity of Sub- 
 fcription to Articles of Religion^ required of thofe 
 who would he received into the Mmiftry, As he 
 hath flated the Queilion, the Reader would be 
 apt to imagine, that fome DilTenters ahfolutely deny 
 the Lawful nefs, Expediency, and Necefllty of all 
 Kind of Subfcriptions to Articles of Faith, by 
 thofe who would be received into the Miniftry : 
 But this is not flating it fairly or truly. The 
 Point he fhould have openly avowed, and which 
 he actually attempts to prove, is this : 
 
 *' That the Churchy i. e. certain Perfons called 
 Church Governors, or the Clergy^ as diftinguifhed 
 from the Chriftian Laity^ have a Power, i. e. 
 Right, by Virtue of their Charafter and Office, 
 to decide in Controverfies concerning the Senfe 
 and Dodlrine of the Word of God ; and in 
 Confequence of fuch Decifions, to frame expla- 
 natory Articles of Faith, in their own 'Terms and 
 Forms of ExprefTion, wholly different from the 
 Terms and Words of Scripture ; and not only 
 to declare by thofe Decifions and Forms, what 
 their own Judgment and Senfe of Things is, 
 but to impdfe and enforce the folemn ProfelTion 
 of the Truth of them upon others, under cer- 
 tain fpiritual and temporal Penalties -, fo that 
 no Perfon, how well foever qualified, by his 
 Learning, Piety, and firm Belief of the Go- 
 fpel Revelation, and wilhng in the m.oft folemn 
 Manner to profefs, and even to fubfcribe to this 
 his Belief, fhall be allowed to continue in, or 
 to be admitted to the Exercife ot the Chriftian 
 D 2 " Miniftry, 
 
20 <rhe Cafe cf Subjcription 
 
 Minlftry, or receive any of the publick Advan- 
 
 tages annexed to it, without firft profefilng hi,^ 
 Ajfent and Confent^ and lubfcribing, in Tefti- 
 mony of it, to the Truth of all fuch Decifions 
 and explanatory Articles, as the Governors of 
 the Church fhall think proper to draw up, and 
 make ready for his Reception." 
 This Power or Right in the Church, or the 
 Governors of it, the Generality of the DifTenters 
 difpute, and think hath no Manner of Foundation 
 in x\\^ Scripture?, or in the Reafon of the Thing. 
 And whether this Power be exercifed by Popifh or 
 Proteftani Churches, they eileern it as a very tin- 
 'voarrantahie Thing, and complain of it as a real 
 Impcfition. How far the Church of England is 
 chargeable with this, 1 lliali now inquire. 
 
 Chap. L 
 
 Impofttion praBifed by the Church of England. 
 
 ^^ 1 "^ H E Author of ^he Church of England Vin- 
 \ dicated denies this Charge, and declares it to 
 be nothing hut a Calumny^ and falfe Reprefentation of 
 iv?^, in order to deceive and prejudice we Unwary,'' 
 I thank God I am not confcious to myfelf ot any 
 Intention to deceive and prejudice any one Perfou 
 living: 'Tis Truth, and the /eal Honour of Chri- 
 flianity I am rorxerned for, and that only \ and I 
 fljould mofl fincerely rejoice to fee every Proiejiant 
 Church fairly cleared of the Charge of Impofition : 
 And if it can be proved, that the Church cf Eng- 
 land is not liable to it, I will chearfully and can- 
 didly own it, and publickly do her Honour on this 
 
 Headj 
 
 2 Ch. Eng, F indie, p- Ig. 
 
Calmly and Mpartially reviewed. 2 1 
 
 Head. It will therefore be necefiary to inquire 
 how the Fad really (lands, and whether there be 
 anyFoundation for fuch an Imputation on her or nor. 
 The fame Author tells us : That in common 
 Speech^ impofing Subfcription to Articles of Faiihy 
 Jignifies a Neceffiiy laid upon Men to prcfefs their 
 Belief of thefe Articles^ whether they really believe 
 them or 7iot^ againfi their Judgment and their Con- 
 fcience.^ And thus far it mufl be owned, that 
 every Law, whether it relates to Belief or Pradice, 
 doth oblige or lay a NecefTity on thofe to whom 
 k relates, to believe or do the Things which it 
 requires to be believed or done, without concern- 
 ing itfelf what the inward Perfuafion of any Per- 
 ibn's Confcience is. The Law indeed doth not 
 fuppofe the Thing it commands to be eviJ, but 
 convenient, fit, or neceffary, and therefore im- 
 pofes it. If the Law ht good and necejffary in itfelf, 
 and the Power that enadls itjufi^ the Impofition is 
 right, and the Penalties by which it is enforced 
 may be rightly inflided, whatever be the parti- 
 cular Perfuafions concerning it of thofe who are 
 to be obliged by it. If the Thing enadled or impo- 
 fed by Lav/ be bad, or the Power impofing it be 
 incompetent and unjuft, the Law itfelf is unjuf- 
 tifiable, the Penalties annexed to it are unrighteous, 
 and the Perfons obliged by it are forced or com- 
 pelled to do what they ought not to do, and what 
 they may rightly, and with a good Confcience, re- 
 fufe to do ', /. e. they are laid under a Neceffity of 
 doing it againfi their Confciences, or fufFering the 
 Penalties annexed to Non-compliance. But in 
 both Cafes the Nature of the Law is the fame, 33 
 it impofes, enafts, and commands, without con- 
 fidering what the Judgment of particular Perfons 
 may be concerning it, or whether againfi their 
 
 Confciences 
 
 ^ Ch' Eng. Vindic. p. 1 9. 
 
22 The Cafe of Siibfcription 
 
 Confciences or agreeable to it, and lays all indlf* 
 ferently under a NecefTity of doing what it pre- 
 fcribes, under the Pains and Penalties that en- 
 force it. 
 
 Now the Qz{^ of Tmpofitlon, as it feems to 
 afFe6l the Church of England^ is this : 
 
 I . She claims Authority in Controverjies of Falth.*^ 
 She hath adlually exerted her Authority, and de- 
 cided authoritatively in many very important and 
 difficult Controverfes of Faith. — Hath formed 39 
 Articles of Religion, all and every one of which 
 fhe peremptorily declares to be agreeable to the Word 
 of God,^ — Hath decreed, that there fhall be no 
 Miniflers, Preachers, Catechifers, Ledurers, or 
 Readers of Divinity allowed by her, unlefs they 
 own all thefe Articles to be agreeable to God's 
 Word, ajfent to them^ and as an open Profeflion 
 of this, lubfcribe them. — The Aflent (he requires 
 is ahfolute a?id without Condition^ and the Subfcrip- 
 tion fhe infiftson folemn, willing^ 2ind ex Animo,* — 
 Her exprelTed Intention in both is for avoiding all 
 Diverfty of Opinions, and efiahlijioing Confent totich^ 
 ing true Religion. ^ — And flie excommunicates all 
 without Exception, that affirm any of them to be 
 fuperftitioiis or erroneous. Thefe Things evidently 
 carry in them the Natwe of an Impofition, as 
 much as th^ Claim and Exercife of an impofing 
 Authority and Power can do it. All the Clergy 
 of the Church of England mud fubmit to it, and 
 the Church indeed be without any Miniftry, preach- 
 ing, catechifing, ^c. without previous Subfcrip- 
 tion. She will have no Diverfity of Opinion, but 
 eflablifh Confent touching, what fhe calls, true Re- 
 ligion ; and in order to eflablilh this, Ihe requires, 
 ordains, decrees, /. e. impofes a folemn Subfcrip- 
 
 tion 
 
 « Art. 20. ^ Canon 36. ^ Gihfons Cod. tit. 34. 
 
 cap. 10. not. a. ^ Canon 5, 
 
Calmly and Impartially reviewed. 2 3 
 
 tiofl and Declaration of unfeigned A(fent to her 
 Articles, under Penalty of Non-admiffion or Bepo- 
 fttion without it, and Excommunication upon all 
 Impugners of them. If we add to this, 
 
 2. The Declaration of the King prefixed to the 
 Articles, in Virtue of his Title as Defender of the 
 Faitb^ and fupreme Governor cf the Church in thefe 
 Dominions^ this Impofition v/ill appear in a yet 
 ftronger Light : For hereby he prohibits the lead 
 Difference from thefe Articles, and will 77ct endure 
 any varying or feparating from them in the lead 
 Degree, and commands that all curious Search and 
 Difputes about them be laid afidc and fhut up, 
 and that every Man, whether he prints ot preaches, 
 Jball fuhmit to the plain full Meaning, and literal 
 Grammatical Senfe of them -, and that if any Per- 
 fon in the Univerfities fhould afBx any new Senfe 
 to them, or publickly difpute about them, he 
 
 Jhall incur the King^s high Difpleafure, This Is a 
 folemn Declaration of the Church by her fupreme 
 Head^ that the Articles fhail be inviolably^ with- 
 out any the leaft Alteration, adhered and fubmitted 
 to, and that (he will not endure the leaft Defer- 
 tion of the Articles eftablifhed, by any of the 
 Clergy, upon Pain of her Difpleafure. And that 
 this Impofition may be more ftrongly enforced : 
 
 3. 'Tis provided for and enadted, by the 13th 
 of Elizabeth^ that every one that pretended to be 
 a Prieft and Minifter, and had any ecclefiafticai 
 Promotion in the Church, fhould declare his Ailbnt 
 and fubfcribe to the Articles, and read them in 
 Time of Divine Service, upon Pain of being ipfo 
 foEio deprived: And accordingly, as Mr. Strype 
 tells us, there were many Clergymen deprived in 
 the Year 1572 for refufing to fubfcribe.^ — And by 
 the 13th and 14th of Ch, II. that no Perfcn 
 
 fhould 
 i Amalst vol. 2. p. 186, l^c. 
 
2 4 ^he Cafe of SubfcriptioH 
 
 Jhould be received as a Ledurer, or permitted to 
 preach, 6ir. in any Church, ^c, witliout the faid 
 Declaration and Subfcription to the Articles, and 
 giving their AfTent and Confent to all and every 
 thing contained in the Book of Common-Prayer -^ 
 the EfFedl of which Ad: was the Ejeclment of 
 about two Thoufand Minifters from the Church 
 of England^ who quitted their Preferments, or re- 
 fufed to accept of any, rather than comply with 
 this Impofition, and v/ho were hereby reduced, 
 many of them, with their Families, to the greateft 
 Poverty. And as all who the^i were in the Church 
 were thus obliged to Subfcription, it was enadled 
 further, that no Perfon fhould ever after be admit- 
 ted to any Benefice with Cure, without the faid 
 Declaration and Subfcription ; and that if any who 
 were difabled by the faidA6t fhould preach, during 
 fuch Difability, he fhould for every fuch Offence 
 fuffer three Months Imprifonment in the common 
 Jail : And in confequence of this many were ap- 
 prehended, and caft into Jail, where they perifhed. 
 And as both the ecclefiaftical and civil Powers con- 
 curred in making Nonfuhfcription to the Articles 
 sriminal^ and punifhable in all who pretended to 
 be Miniflers, and executed the miniflerial Office, 
 it will furely be acknowledged, that both Church 
 and State did impofe this Subfcription on the 
 Clergy ; and that as thefe Adls are in the main 
 ilill in force, this Impofition continues to this 
 Day ; and that therefore the Church doth lay a 
 Neceffity upon Men to fubfcribe, and folemnly pro- 
 fefs their Belief of thefe Articles, whether they 
 really believe them or not ; /. e, fhe demands the 
 Subfcription from all without Exception, who 
 would enter into her Miniflry, and without it ex- 
 cludes them^ and from ail thofe who are in herMi- 
 
 niftry^ 
 
Calmly and Impartially reviewed, 2 5 
 
 niftry, upon many Occafions, under Penalty of 
 Deprivation and Imprifonment. 
 
 This is what I call impofing the Articles; the 
 laying Men by Law under an ahfolute Ncccffity to 
 declare publickly and folemnly their Beliet ot them, 
 and forcing them to fubfcribe them, with a De- 
 claration that 'tis willingly and exAnimo^ under very 
 fevere Penalties; thole of Exclulion from the Mi- 
 nifLry, and all the Advantages and Emoluments 
 attending it; and Imprifonment in the common Jail^ 
 if they pretend to exercife their Miniftry in the 
 Church, under the Incapacity that attends Non- 
 fubfcription. 
 
 When therefore 'tis afked : Is there any Necejfuy 
 laid upon any one to receive thefe /Ir tides as Trttth^ 
 whether he thinks them fo or not ? Is there any 
 Obligation laid upon Men to helie've what their own 
 E.eafon and Judgment will not permit them to believe? 
 Or to oM any other wife than as their own Confcience 
 dire5fs them?^ I anivver. That the ecclefiaftica 
 and civil Law doth enforce, by very great and 
 fevere Penalties, Subfcription to the Articles, and 
 Declaration of unfeigned Aflent to the Truth of 
 them : And therefore doth thus far either oblige 
 Men to believe them, in Contradiction to their 
 Reafon and Judgment, or to profefs their Belief 
 of them in the moft folemn Manner, whether 
 they believe or difbelieve them. The Thing re- 
 quired by Law is precifely Subfcription and Decla- 
 ration of AfTent to them. If they believe them, 
 well ; if not, the Language of the Law is. Say 
 that you do at lead, and fubfcribe to it ; or elfe 
 never enter into the Miniftry of the Church, or 
 depart out of it into Beggary and Jails. 
 
 'Tis true, if they who offer themfelves for Ad- 
 miflion into the Church, as publick Teachers, or 
 
 E who 
 
 ^ Ch. Eng. Vind. p. 20. 
 
26 7he Cafe of Subfcripfion^ 
 
 who being publick Teachers would accept of fome 
 new Preferment in it, do not believe the Articles^ 
 they are fill at Liberty to let it almie. They are 
 not obliged to believe^ or a6l otherwife than as their 
 Confcitfice dire^fs them. They may neither believe 
 nor fuhfcribe. l^o-body doth^ or can force them^ 
 That is, they may refufe to do what the Law re- 
 quires them, and fo bring themfelves under the 
 Incapacities and Penalties that the Law ordains, in 
 Cafe of Non-compliance with it. Candidly faid 
 this, and fo it feems there is no Impofition in this 
 Cafe, becaufe you are left to your Liberty, either 
 to believe and fubfcribe, and enjoy theEmoluments 
 of the Church, or not to believe and fubfcribe, and 
 thereby be rendered incapable of thofe Emolu- 
 ments, and as the Cafe may happen, to flarve or 
 go to Jail. In the Year 1643, the folemn League 
 md Covenant was impofed as a Teil upon all 
 Ranks and Orders in the Kingdom. It was or- 
 dered by Lords and Commons, that no Ferfon 
 pould be capable of being elected as Common-Council" 
 Man in the City of London, cr have a Vote in fuch 
 ElcEltons^ without taking it. All young Minifters 
 were requited to take it at their Ordination, and 
 it v/as required of all the Clergy throughout the 
 Kingdom. Now it feems, according to our 
 Champion^s Way of Reafoning, we muft not call 
 this an Impofition ; but fay : Was there any Ne- 
 ccffity laid upon any one to believe what their own 
 Reafon and Judgmejtt would not permit them to be- 
 lieve ? Or to a^ any otherwife than as their own 
 Confciences directed them? A Confent indeed to, 
 the folemn League and Covenant was required, for 
 Admiffion into any Office as publick Teachers^ and 
 for the Continuance of thofe in their Cures who 
 were already pofTeiTed of them. But if either the 
 
 one 
 
 ^ Ch, Eng, Find. p. 2 1 . 
 
Calmly and Impartially reviewed. 27 
 
 one or other did not believe it^ they 1:0 ere ftill at 
 Liberty to let it alone, 'They were not obliged to 
 believe^ or a^ any otherwife than as their Confcience 
 'fhould direct them, 'They might neither believe nor 
 fubfcribe. No-body did or could force them. They 
 had the Liberty to do it, and get into Livings, 
 and continue in the peaceable Poffefllon of them ; 
 or the Liberty of not doing it, and fo becoming 
 'incapacitated for the Miniftry, or being otited of 
 their Livings, and harraffed and plundered, and 
 fent to Jail as Mallgnants. No Impofition in all 
 this to be furel No, nor in requiring Subfcriptions 
 to the Do<5lrines of Popery in foreign Countries: 
 For no-body doth or can force them to believe or 
 fubfcribe thofe Doctrines, and all Proteftants have 
 the charming Liberty of being dragooned, impri- 
 foned, hanged or burnt if they do not. And can 
 any reafcnable Man defire more ? Here is no at- 
 tempting to force any Man to believe the Doctrines of 
 Popery, As to the Perfons who are Candidates, Uis 
 mly interrogating them^ and requiring them to de^ 
 dare, whether they do believe them or not. And as 
 to the People, it is only taking care to provide them 
 fuch 'teachers as will infiru5t them in no DoBrines 
 tontrary to thofe which a feleB 'Number of learned 
 and confcientious Men in the Church, duly appointed 
 for that Purpoje, have, after folemn and mature 
 Deliberation, determined to be, according to their 
 Judgment and Confcience, the true ChriftianDo Brines,^ 
 So that all the impofing 1 can fee at prefent, fays a 
 grave Popijh Inquifitor, is Proteftants impofmg on 
 their Readers by falfe Suggeftions and Mifreprefenta- 
 tions of FaEls, 
 
 But I believe, that if the Champion or Mr* IVJjite 
 had lived, with their prefent Principles, when the 
 taking the folemn Ledgue and Covenant was required, 
 
 E 2 they 
 
 ^ Ch. Eng, Vindic:^ 21, 
 
28 ?!&£' Cafe of Suhfcriptlo7t 
 
 they would have thought it a very grievous Impo* 
 . fition, and joined with me in calling it a very un- 
 righteous and iniquitous one. And, notwithftand- 
 ing the Liberty the Church of England leaves 
 every one to, who will not fubfcribe as required, 
 of being incapacitated, deprived, beggar'd, and 
 imprifoned, as it may happen, yet I cannot help 
 thinking, that her requiring Subfcriptions under 
 thefe Pains and Penalties^ is an Impofition of a 
 very high and important Nature^ and I muft 
 therefore be allowed to fpeak of it as fuch, till I 
 am better informed •, alluring my Reader, that I 
 have no Intention to deceive him, but fairly to 
 reprefent the real Fad:, as it appears to me. 
 
 Though therefore, for thefe Reafons, I cannot 
 agree with the Author of ^he Church of England 
 Vindicated^ that the requiring fo folemn a Subicrip- 
 tion to the thirty-nine Articles is no Impofition, 
 yet I afllire him I agree with him, that Subfcrip- 
 tion is much more eafy to he complied ivith in the 
 Church of England^ than it "doas in the reformed 
 Church ^/France; and I will add, if that will 
 give him any Pleafure, than it now is in the Church 
 of Scotland^ and that therefore, thus far I prefer 
 the Church of England to them both. But the 
 Thing itfelf, the impofmg Subfcription to any un- 
 fcriptural Articles of Faith, by whatever Church 
 it is pracflifed, is, in my Opinion, wrong j and 
 for this Reafon only I write againft it, being Hill I 
 hope open to Convi6lion, and ready to own my 
 Miflake, whoever the Perfon be that fhall inform 
 me of it. The Arguments I have yet feen appear 
 to me wholly infufficient, which I fliall now fee 
 myfelf carefully to examine. 
 
 Chap^ 
 
Calmly and Impartially reviewed, 2 9 
 
 Chap. II. 
 
 Subfcription to unfcriptural Articles of Faith 
 not foimded i?i Scripture, 
 
 TH E firfl: Argument Mr. White urges In Fa- 
 vour of this Pradice, he endeavours to draw 
 from Scripture, Sometimes^ fays he, lue are ajhed^ 
 What JDire^ions there are in Scripture] concerning 
 Minifters Jubfcribing Articles of Faith, and ivhat 
 Warrant and Authority we have there for fuch a 
 PraSice?^- And I hope this will not be reckoned 
 an unreafonable Queftion, efpecially by one who 
 hath declared his folcmn AJfent and Confent to this 
 Article : "That ^tis not lawful for the Church to or- 
 dain any Thing that is contrary to God^s TFord zvrit- 
 ten^ and befides the fame it ought 7iot to enforce any 
 thing to he believed for Neceffity of Salvation. But 
 Mr. White, as confcious to himfelf that the Impo- 
 fition of unfcriptural Articles could have little 
 Countenance from Scripture, doth not care to 
 fpeak our, nor offer the real Queftion to his 
 Readers. The Queftion we afk is, not what Di- 
 reoiions there are in Scripture concerning Minifters 
 Subfcription to Articles of Faith, tho' the Scripture 
 is wholly filent as to this : But v/hat Direcftions 
 there are in Scripture to " warrant and authorifc 
 the Governors of the Church to put their own 
 Words and Explications in the Room of Scrip- 
 ture, and to enforce Subfcriptions to thefe their 
 Words and Explications, as furer andt^better 
 '^ Tefts of Soundnefs in the Faith than the Words 
 " of Scripture, on thofe who are willing to fub- 
 f* fcribe to the Truth of Scripture, and make the 
 
 ^ JppendirXf p. 68. 
 
 <c 
 cc 
 
 cc 
 cc 
 
%6 The Cafe of Subfcripfton 
 
 *' mofl folemn Profeffion of their believing the: 
 " whole Dodrine of it?*' And methinks, upon 
 the firft View of this Qneftion, it mud appear 
 an extremely wonderful 1 hing, if God's mod holy 
 and infalHble Word Ihould give the Governors of 
 the Church any Warrant to fet its own felf afide, 
 and put themfelves and their own Articles in the 
 Room of it. Such a Warrant would be a very 
 great Curicjity^ and vaftly heighten, to be fure, the 
 Veneration and Efleem of Mankind for the facred 
 Writings. 
 
 But as 1 have an unfeigned Value for thefe Wri- 
 tings, I cannot help faying, that to me it appears 
 impoffible in the Nature of the Thing, that thd 
 Word of God, which was given for the Rule of 
 the Chriftian Faith, and is of itfelf ahle to make 
 the Man of God perfe^^ thereby to ftirnifh him for 
 every good Word and Work^ and to give him an In^ 
 heritance amcngft all that are fan^fified: I fay 'tis 
 impofTible that this Word of the Grace of Gody if 
 indeed it be the Word of his Grace in Truths 
 Ihould authorife any Perfons to impofe Subfcrip- 
 tions to human Creeds, as a better Teft of Sound- 
 nefs in its own peculiar Do6lrines, than itfelf; or 
 give them a Power to form Articles of Faith other 
 than what the Word of God contains, which it 
 fhall be neceffary for others to receive and believe^ 
 as a Qualification for preaching that Word, /. e^ 
 Ihould order them to write a Comment upon itfelf, 
 and oblige others to receive that Comment in (lead 
 of the Text, For 'tis a Contradi6lion in Terms, 
 that fallible Creeds fliould be the Standards of in- 
 fallible Truth: \ that Subfcriptions to Articles made 
 by Men fliould be a Teft of Soundnefs in the Doc-^ ' 
 trines of God \ that the hiterpretations of Scrip- 
 ture, in which thofe who make them may be, and 
 often have been miflaken, fhouid ever be com- 
 manded 
 
Calmly and Impartially 7'eviewed, 3 1 
 
 manded by Scripture to be impofed and received, 
 as of equal or fuperior Authority to itfelf •, or that 
 Infpiration, and the Words that the Holy Ghoji tea- 
 ches^ fhouJd ever teach Mr. IVhitey who was never 
 fufpeded of being infpired, or teach Mr. White* ^ 
 Church, which honeftly confefTes, that all, in her 
 holy Synods, are not governed by the Holy Qhoji^ to 
 put his and her Word in the Room cf them ; be- 
 caufe this would be authorifing the faid Mn, White 
 and his Church to do a very weak and abfurd 
 Thing •, even to put himfelf and his Church in 
 the Room of the Holy Ghoft; and becaufe fome- 
 thing more even than Infpiration will be required, 
 if any fuch Thing can be found out, to perfuade 
 any reafonable Perfon to believe, that it can be 
 any Qualification for preaching the Doflrine of 
 Jefus Chrift, to fubfcribe to the Belief of a cer- 
 tain Stt of Articles, that may happen to be con- 
 trary to that Dodlrine, or that profefllng to believe 
 the Dodrines of Men can be at all necelTary to 
 preach the Word of God. 
 
 I might here reft the Whole of this Argument ; 
 and when he afl<:s. What Warrant from Scripture 
 for impofmg en Minijiers Suhfcriptio?is to certain 
 human Articles of Faith^ inftead of thofe which 
 Scripture teaches? only anfwer. None: Becaufe 
 'tis impoffibie there fhould be any ; or if there 
 be, impoffibie to prove there is. Becaufe this 
 Proportion : God's Word contains a Warrant for 
 trying and judging itfelf by the Decifions of Men. 
 Or this : The Word of God authorifes the Go- 
 vernors of his Church to lay the Word of God 
 afide, as their Rule of judging concerning the 
 Faith of thofe who are to preach it, and to judge 
 them by a Rule of their own. Or this; The 
 Word of God tells us, that the Words, in which 
 the Spirit of God hath dehvered his own Doc- 
 trines. 
 
32 'The Cafe of Subfcripfton 
 
 trines, are not quite fo proper to exprefs them, as 
 certain Words, which one John IVhite^ B. D. and 
 his Church, chofe to exprefs them in: I fay all 
 thefe Propofitions are ridiculous, abfurd, contra- 
 didlory, and impious, and would therefore be of 
 thcmfelves Proof, that any Scriptures, which did 
 contain them, could not be the Word of God. 
 And therefore his attempting to fetch the War- 
 rant from Scripture, that he w^ints to put into the 
 Hands of his Church Governors, is an Attempt 
 to deitroy the Credit of the Scripture, and to fup- 
 port the Authority of the Church upon a Foun- 
 dation, that renders it contemptible, and deftroys 
 the very Being of it. They who form Articles 
 of Faith, and draw up Creeds, though it be with 
 ever fo folemn and mature Deliberation, concern- 
 ing the Senfe of Scripture ; though fuch Articles , 
 and Creeds do in their bed Judgments agree with 
 the Doftrine of Scripture, and though thus far 
 they who frame them may be faid to make the 
 Scripture the Rule of their own Faith, as they en- 
 deavour to form their Sentiments by it ♦, yet when 
 they make the Belief of thefe their Articles and 
 Creeds neccfTary to the Admifiion of others into 
 the Communion or Miniftry of the Church-, they 
 then make, not what they are fure is Scripture, 
 biit their own Senfe of Scripture, comprifed in 
 fuch Article^, the Rule of fuch AdmiiTion. They 
 plainly lay the infallible Scripture afide as the 
 Rule of Judgment, and deny and exclude it as a 
 proper or fuflicient Ted of Soundnefs in the Faith ; 
 and in fad declare their own fallible Interpretation 
 of it to be a better and furer Teft •, and thus con- 
 flitute one fupreme Teft of Orthodoxy for themfelves, 
 "viz. the iacred Scriptures, and another fupreme 
 Teft of Orthodoxy for others, ^viz, what they 
 themfelves afHrm to be the Meaning of it j and 
 
 are 
 
Cahfily and hnparti ally 7r-viewed. 33 
 
 arc thus guilty of manifeft Contradlflion and Ah- 
 furdity, in making the Scripture the Rule of Faith, 
 and denying it to be fuch, and in receiving and re- 
 ceding it as the Standard of Divine Truth, and 
 in owning it as a fuprenie and fuhordinate one at 
 the fame Time, and for the fame Purpofes, and 
 in preferring a fallible Rule to an infallible one. 
 But if Scripture be the Rule of Faith that God 
 hath given, I fay 'tis abfolutely impoflible rhac 
 there fhould be any Warrant in Scripture for ano- 
 ther of equal or fuperior Authority with itfelf. 
 And to do Mr. White Juftice, he knew in his own 
 Conjcience he could produce no fuch Warranty and 
 you fhall hear him inftantly honeftly c onf effing it ^ 
 after a few Flourifhes with certain Texts of Scrip- 
 ture, that he lets you know, at lad, determine 
 nothing about the Point, for the Proof of which 
 he produces them. 
 
 I. He firft mentions fome Texts of a general 
 Nature, and tells us, in anfwer to his own Qae- 
 llion : What Bire5iions are there in Scripture con- 
 cerning Minifters fuhfcribing Articles of Faith^ and 
 what Warrant and Authority have we there for 
 fuch a Pramce? Why, the Scriptures require Mi- 
 nifters to take heed to their Do^rine^ to /hew Un- 
 €orruptnefs in it., and to hold the Myfiery of Faith 
 in a good Confcience. Very well : Timothy, according 
 to St. Paul's Exhortation^ is to take heed to himfelf 
 and to his Doctrine i"^ Ergo, Church Governors 
 muft take care of Timothy, and his Dodrine for 
 him. Or, becaufe Timothy, who was a Preacher 
 and Minifter of the Gofpel, muft take care of his 
 own Dodrine : Ergo, no Man ftiall ever preacli 
 the Gofpel, or be allowed to exercife his Miniftry, 
 who will not fubmit the Care of himfelf and his 
 
 F Principle?; 
 
 ^ \ Tim. iv, 16, 
 
34 5r/je» Cafe of Subfcription 
 
 Principles to others, and fubfcribe to the Doflrinc 
 they think proper for his Reception. 
 
 Ita7i* lepidum tihi vljum eft nos irridere ? 
 
 Excellent Beginning this of his Scripture Proofj 
 which proves diredlly the contrary to what he pro- . 
 duces it for ! If I may be allowed to make any Infe- 
 rence from this apoftolical Exhortation to Timothy^ 
 Take heed to thyfelf and unto thy JDo5frine^ it wiji 
 be this : That as Timothy was to judge for himfelf 
 concerning his own Dodrine, and to preach what 
 he knew was the Dodrine of the Apoftle, who- 
 foever Ihould refufe to confent to it; fo all who 
 engage in the Miniftry, throughout all Ages of 
 the Church, mull be in like Manner careful of 
 their own Morals and Principles, and take heed 
 to their own Dodlrine, that it be conformable to 
 the apoftolick. The Reafon why St. Paul ad- 
 vifes Timothy to take care of his Do^rine^ i. e. to 
 preach none other fhiiigs than what he had received 
 from himfelfy was^ becaufe there were certain vain 
 J anglers and Bo5iorSy who had fwerved from the 
 Faith, and taught their own NoftrumSy their fa- 
 bulous and genealogical Divi?iity in the room of his, 
 and thereby raifed curious ^eftions^ rather than 
 miniftred to godly edifying. And the like Pradlice 
 will ever make the fame Care neceflary. When- 
 ever the polemical Janglers introduce curious and 
 perverfe Dlfputes into Divinity, and ftrive about 
 unprofitable IVords, and teach and would impofe 
 any thing hefides^ or contrary to God's Word, then 
 is the Seafon peculiarly for Minifters to take heed 
 to themfelves and their Do(5lrine, /. e, to beware 
 of being corrupted by, and to oppofe Men of 
 this evil and contentious Difpofition, and in their 
 preaching to adhere clofely to the infallible Dictates 
 of the Word of God. This was that very Care 
 
 that 
 
Calmly a7id Impartially reviewed, 5 5 
 
 that the Apoflle exhorts Timothy to take of his 
 Doiflrine, ^viz, never to deviate from that which 
 he had received from himfelf, whatever Endea- 
 vours there might be to pervert him. Take heed 
 to thyfelf^ and unto thy Bodrine : Continue in them^ 
 n)iz, in thofe Things which the ApoftJe had juft 
 before exhorted him to -put the Brethren in Remem- 
 brance of^ and to command and teach. Continue in 
 them ; for in doing this thou Jhalt both fave thyfelf 
 and them that bear thee,"" Adherence to the apo- 
 ftolical Dodrine was Timothy''^ indifpenfahle Duiy^ 
 who had the Holy Spirit dwelh'ng in him ; and 
 which I prefume is not lefs the Duty of thofe in 
 our own Age, who don't pretend to theHoly Spirit, 
 in any of his extraordinary Gifts ; or if they Ihould, 
 yet are well known never to have pofTefied it. 
 
 Again, he tells us that the Scriptures require 
 Minifters to Jhew Uncorruptnefs in their Do5fri7te, '^ 
 St. Paul doth thus exhort Titus : Shewing in Boc- 
 trine Uncorruptnefs^ Gravity^ Sincerity^ found 
 Speech that cannot be condemned. ^ And what will 
 explain this Advice is the Advice he orders him 
 to give to the Bifliops, to hold fafi the faithful 
 Word as they had been taught^ becaufe there were 
 many unruly and vain Talkers^ and Beceivers^ and 
 Gainfayers^ whofe Mouths were to be flopped^ and 
 who were to be exhorted and convinced by found 
 BoBrine., and holding faft the faithful Word as they 
 had been t aught .^ and not by giving heed to Jewifh 
 Fables and the Commandments of Men. Now un- 
 lefs Titus was to fhew Uncorruptnefs in one Kind 
 of Dodlrine, and the Bilhops in another, Titus 
 and the Bifhops were to fhew Uncorruptnefs in the 
 Apoflle's Dodlrine, and that only. Very right i 
 Now for Mr. Whitens Inferences, fitus w^as to 
 fhewUncorruptnefs in the Bodrine that the Apoftle 
 
 F 2 commanded 
 
 " I Tim. vi. 14. « Titus, ii. 7, 8.- p lb. i, 9, 14. 
 
36 The Cafe of Subfcriptiott 
 
 commanded him to teach, /. e. to preach it with- 
 out Altei-ation and Mixture : Ergo^ Minifters 
 muil fubfcribe to what other Men teach them, 
 though it may happen not to be quite fo uncor- 
 rupt, but mixed and adulterated, and very different; 
 from the apoftolical Doctrine. Again, TzV«j muft 
 fhew in the Dodrine he preached found Speech 
 that cannot he condenmed: Ergc^ Minifters muft 
 fubfcribe to a Form of Dodlrine, the Speech or 
 Language of which is not over founds and may 
 deferve Condemnation. Again, Bifhops muft hold 
 fajl the faithful Word^ as they have been taught it 
 by the Apoftles^ or the apoftoHcal Writings : Ergo^ 
 they may depart from the faithful Word, make 
 Articles of Faith of their own, and infift upon 
 other Minifters fubfcribing to them. Again, Bi- 
 fhops muft not give heed, to the Commandments of 
 Men: Ergo^ Minifters muft fubfcribe to the 
 Commandments of Men, and teach nothing ^\(^ 
 but thefe Commandments, when they have fub- 
 fcribed them. Excellent Proof this of their Un- 
 corruptnefs and Sincerity ! The Force of fuch Z)^- 
 monftration who can refift ? 
 
 'Tis farther urged : We are all. Clergy and 
 Laity, ordered to mark them which caufe Divifeons 
 and Offences^ contrary to the Dextrine we have 
 learnt^ and avoid them. ^ We are o->co7rf tv, f . e. to 
 cbfervey to confider^ to fearch or inquire^ who caufe 
 Jpivificns contrary to the true Docirine of Chriji :\ 
 Which we are very learnedly and critically told is 
 more than the Word Mark in our Tranflation carr 
 ries with it. It may be fo, tho' few will be able 
 to fee, bciides our Critick himfelf, how any one 
 can mark another, that caufes Divifions contrary to 
 the Do^rine he hath received and believed, fo as Po 
 avoid himy without Obfervationa Confideration, 
 
 fearch ing 
 ^ R^.xw'i. I '. I Ch. Eng./'/W. p. 36. 
 
Calmly and hipartially revieived, ^7 
 ftarching or inquiring who he is. This is very 
 extraordinary. But belt fo : Now for the Inference: 
 Then a Fortiori the Governors of the Church are to 
 take care^ that none he admitted to the Office of pub- 
 lick Tecicbers^ who will teach and propagate fuch 
 Do^rine ; i. e. the Laity, as well as the Clergy 
 and Church Governors, are to mark thofe who caufe 
 Divifions^ and to avoid them ; /. e, not to admit 
 them to be Teachers : Therefore the Church Go- 
 vernors are a Fortiori to mark and avoid them, 
 and to take care that no fuch Perfons be admitted 
 as pubhck Teachers. This is wonderful Reafon- 
 ing. An ordinary Man would be apt to conclude, 
 that an Advice equally given to the Laity as the 
 Clergy, equally ftrongly concluded both. But I 
 will not difpute fo critical a Point with him, if he 
 Ayill allow me one Thing, which I mud infill on : 
 Which is. That if Church Governors are obliged 
 by this Comniand a Fortiori not to admit fuch Per- 
 fons as publick MinillerS; the Laity are obliged, by 
 Virtue of the fame Command, a Fortiori^ for 
 their own Sake, to avoid them if they fiiould ; 
 efpecially when 'tis confidered, that thjs is an Ad- 
 vice properly to the Laity, how to behave towards 
 thofe who may fet up for Teachers amongft them. 
 They had learnt the true Chriftian Dodrine, and 
 they, the Laity, are commanded o-jcotteiv, to obferve^ 
 to confider, to fearch, to inquire who caufed Di^ 
 'vi/tons contrary to this Do^rine, This Dodrine 
 therefore the Laity was to adhere to. This was 
 the Criterion and facred Teji by which the Laity 
 were to try what their Preachers faid to them ; and 
 if they found them contradidling it, and making 
 Parties in Oppofition to it, the Laity were to 
 ^void them, to turn from them, and have nothing 
 tQ do with them. As they were to guard them- 
 felves againft the Corruptions of that Dodrine 
 
3 8 "The Cafe of Subfcription 
 
 they had been taught, they were, a Fortiori^ to 
 take care of, and to put a Mark upon all fuch 
 Perfons, as publick Nufances and Scandals, whe- 
 ther in the Office of the Miniftry, or out of it ; 
 whether they be Church Governors, Bifhops, El- 
 ders, or whatever be their Station or Charadler in 
 the Church, 
 
 And even allowing that thefe Words may be 
 applied to- the Cafe of admitting Candidates into 
 the Miniftry, and fhould be a Direcflion to the 
 Governors of the Church, exclufive of the Laity, 
 which they are not, (ry.oTrov, to fearch and inquire 
 what Spirit they are of^ and what Doctrine they 
 hold : I fay, allowing this, yet when we are afked, 
 1 would wiliingly be told how Church Governors can 
 perform this whole Matter^ better than by requiring^ 
 before Admijfion^ a publick Declaration of their Faith 
 and Religion^ by fubfcribing certain j^r ticks, drawn 
 up by proper Authority for that Purpofe : ' I will as 
 willingly anfwer. That if we are cxoTrfju to confider 
 and mark thofe who caufe Divijions contrary to the 
 Doctrine of Chrift and his Apofiles, and to avoid 
 fuch only as do fo ; then Church Governors are 
 «rxi27rsrj to confider, obferve, fearch and inquire into 
 the Faith and Religion of the Candidates for the 
 Minift:ry, only by a ferious and folemn Inquiry, 
 whether they do or do not already receive and 
 conjent to the wholefome Words of Chrift, and the 
 Form of Doctrine we have received from the Apo- 
 illes •, and that this is a much better Way of their 
 performing this whole Matter, than if they were 
 €v.oTruv, to confider, ^r. whether they do or do not 
 confent, or will or refufe to give a publick Declara- 
 tion of their Affent to certain other Articles, con- 
 ceived in other Words than thofe of Chrift and his 
 Apoftles, and which Articles are of no Validity, A u- 
 
 thorityi 
 
 s Ch. Eng. Vind, p. 37, 
 
Calmly and Impartially reviewed. 30 
 .thority, or Worth, any otherwife than as they 
 agree with thefe Words, and can be made appear 
 to contain the Senfe of them ; Juft in the fame 
 Manner, as if this Champion was empowered 
 cxoTTfii; to confider, ^c, who caufed, or were 
 likely to caufe Divifions contrary to the 39 Ar- 
 ticles, in order that he might avoid them ; he 
 would think the bell Manner of performing this 
 Matter was, requiring before their AdmiiTion, a 
 publick Declaration of their Faith and Religion, 
 by fubfcribing thefe 7,9 Articles, and not Bifhop 
 Burnet's Explication of them, not Pope Pius his 
 Creed, or the Koran of Mahomet^ in the room of 
 them; according to the Intention of the Church 
 herfelf, which he tells us is to difcover, by fub- 
 fcribing or refu/mg to fubfcribe ihem^ whether they 
 already believe them or not."- So that all Candidates 
 for theMiniftry fhould have no other Teft of 
 their Faith than what the Governors of theChurcft 
 themfelves are fubjeA to, and by which the Chri- 
 flian Laity are to try their Do^rine, ay, and re- 
 jeaittoo, if they find it different from, and not 
 confenting therewith. 
 
 Froper Authority I hope I fhall never oppofe^ 
 but in Matters of Religion I own no human Autho- 
 rity to be proper, and will bend, no not to the 
 greateft.— ^Tis my Honour as a Chriftian, that 
 in thefe I fubmit only to the moft high God : In 
 this noble and virtuous Pride I eflablifii myfelf. 
 Him only 1 call and reverence as the Father of my 
 Faith. I have but one Lord, even Chrift. I ac- 
 knowledge no divinely authorifed ^«^ infpired 
 Teachers^ but the Apoftles -, nor will yield my 
 Confcience or Judgment to be determined by the 
 Didbates of any mortal Men upon the Face of 
 God's Earth, The Scriptures I receive as a Di- 
 vine 
 
 ^ Ch, Eng, Find. p. 20, 
 
4o ^loe Cafe of Siihfcriptiori 
 
 vine Revelation : By thefe I humbly endeavour to 
 form my own Sentiments of Chriflianity, and by 
 thefe, and no other will I ever (r>to7r£*y examine 
 thofewho apply to me, to receive my Afliftance, 
 in recommending them to God for the Work of 
 the Miniftry, All who receive thefe as the Rule 
 of their Faith, and live by them as the Rule of 
 their Morals, I own fo far as the found Members 
 of Chrifl's Body, I embrace them as my Brethren, 
 I will gladly communicate with them, and will 
 never debar them from my Communion. I will, 
 if other Qualifications are not wanting, willingly 
 receive them into the Miniftry, I hope to die in 
 full Friendfhip with them, and to be happy with 
 them as my Companions in a better State: And 
 this I declare, without Exception of any Deno- 
 mination or Party of Chriftians whatfoever, or 
 whatever be the external Difadvantages they are 
 under, or opprobrious Names that are given therrt^ 
 
 Hard Names and Party Reproaches terrify mc 
 not at all. Without this Latitude of Principle I 
 can fee no pofTible End to the Divifions of th« 
 Church ; and if I fhould mark or avoid any Chri- 
 ftians who thus adhere to the only Rule of Chri- 
 ftianity, I tranfgrefs this apojiolical Canon^ and anl 
 myfelf chargeable with a fchifmatical and unchri- 
 ftian Spirit. 
 
 And I can never refledt on it without theutmoft 
 Concern and Grief, that that Dodlrine of Chrift 
 that is pure^ peaceable ^ gentle ^ and eafy to be in- 
 treated, full of good Fruits^ without Partiality^ and 
 without Uypocrify^ that breathes univerfal Benevo- 
 lencCy that teaches us to love and pray for out 
 Enemies^ that makes Charity the eftential Mark of 
 his Difciples, that forbids us to receive one another 
 to doubtful DifputationSy that commands theflrong 
 to bear with the weak^ and, // it be pojfible^ to 
 
 live 
 
Calmly and Lnpartially revieivej, 4 1 
 
 live peaceably with all Men ; (hould yet be made 
 a continual Bone of Contention amongfi Chriflians 
 themfelves, and become the Occafion, througfi 
 the Weaknefs of fome good Men, and the Wick- 
 ednefs of other defigning ones, of that furious 
 Zeal, thofe endlefs Quarrels, and rhortal Enmi- 
 ties, that fober Heathens themfelves would have 
 been afliamed of. I will therefore, by the Help 
 of God, never cherifh, upon any Account, this 
 bad Difpofition in my felf, nor. encourage it in 
 others: And if in my extenjive Charity to all Men, 
 and all Chriflians, I fhould happen to err, 'tis an 
 Error I doubt not but he will pardon, who is the 
 God of Love^ and dwells in hove. 
 
 2. But \ti us now fee if there Jdc not fome 
 plain apofiolical Dire^ions to the Governors of the 
 Church in particular, dire5lly relating to the Ad- 
 miffion of Perfons to the Miniftry, and what may 
 be concluded from them. 
 
 Timothy, 'tis {2l\A^ when appointed ly St, Paul 
 to reftde as Bifhop at Ephefus, , was empowered to 
 fee that none taught any other Docfriney but what 
 they had received from our Lord and his Apoftles, 
 Excellent good Beginning this! He goes on< 
 St, Paul alfo direSs him to commit the Do^rine of 
 the Gofpel to ^faithful Men <, who fhallbe t/.avoi able^ 
 fit^ proper^ and duly qualified to teach others. To 
 fuch only he was to commit^ Tr^^pa^S-o-j, the Docirine he 
 had received : Such only he was to ordain to the Office 
 of publick Teachers, He was not to commit the 
 Doifrine at random to any who fhould offer ^ without 
 knowing whether they were Jews <?r Chriftians, or 
 Gnofticks, or whether they would preach the Gofpel 
 of Chrift^ or fome other Doi^rine, No : He was 
 to commit it only to faithful Men^ to fuch who were 
 duly qualified^ to fit and proper PerfonsJ^ 
 
 G iVell", 
 
 « Ch. Eng. Vindic. p. 37, 3 3- 
 
42 7hc Cafe of Subfcripflon 
 
 Well\ and ho'v:: was Timothy to know who were^ 
 and who were not thus fit to teach others ? How 
 was he to diftinguijh whether a}ty one had the ^ali^ 
 fications reqtiiredy or not ? Why^ no Doubt he was 
 to make ufe of fuch Alethods as the Nature of the 
 ^hing necejfarily required^ to exa?nine into their Faith 
 and religious Opnions^ and tberehy inform himjelf of 
 their Abilities and ^edifications for the Difcharge of 
 the important Ofice with which they were to be en- 
 trufted. Without this^ St. Paul would have given 
 him a Rule which could not be obferved s a vain Di- 
 region to no Purpofe. 
 
 Thus far the Chan^ion ; to which I mufl add 
 his Inference, which is extremely curious and per- 
 tinent : Since St. Paul would not have thought thofe 
 Perfons to be able^ fit or proper^ or duly qualified to 
 teach other s.^ who did not hold the Do^rines which 
 he and the reft of the Apoftles had taught ; this wds 
 e plain apojlclical Dire^ion to admit none to the 
 Office of publick 'Teachers^ but fuch as held the fame 
 Faith. The fame Faith with whom? It fhould 
 have been with St. PauU and the reft of the Apo- 
 ftles : But the Champion by a Slight of Hand 
 filches away the Jpoftles, that were in his Premifes^ 
 and in his Conclufion fubftitutes the Word Church 
 in the Room of it. This^ fays he, was a plain 
 apojlolical Dire^ion to admit none to be publick 
 Teachers, but fuch as held the fame Faith with the 
 Church. Which Church, I would willingly know, 
 doth the Gentleman mean ? The Church of 
 Sweden^ Mofcow, Geneva, Scotland, E^tgland or 
 Rome? All thefe Churches will claim the fame 
 Right of trying Minifters by their own Scheme 
 of Faith ', and fo becaufe St, Paul would not have 
 thought thofe Perfons to be duly qualified to teach 
 others, who did not hold the Dodrines which he 
 and the other Apoftles iiad taught, the Champion 
 
 would 
 
Cahnly and Impartially reviewed, 43 
 
 would have us conclude, that this was a plain 
 apoftoiical Diredlion to admit none to the Office 
 of publick Teachers, but Luther m^s^ Greeks^ Cal- 
 vinijisj Kirk-men^ Epifcopalians^ or Papijls; or 
 thofe who hold the monftrous Jumble of all thefe 
 contradidory Opinions.. 
 
 Navfget Anticyram, 
 
 But did he really think, that fo palpable a Fallacy 
 would pafs upon any of his Readers ? Or that 
 any Man, of the meaneil Underflanding, will 
 ever conclude, that becaufe Tmothy was empowered 
 to fee, that none taught any other DoSrine hut what 
 they had received from our Lord and his JpoftleSy 
 and to commit, this very Do6lrine, and no other, 
 to faithful Men^ who were capable of teaching it; 
 that therefore this is a Direction from St. Faul to 
 the Clergy, to admit none to be publick Teachers, 
 but fuch as hold the fame Faith with the Church, 
 without fpecifying which of the many Churches 
 he means ; or unlefs it -can be proved that the 
 Faith of this, or the other Church, is the very 
 Faith of the Apoftles ? Would not any Author of 
 Reputation juftly think himfelf mifreprefented, 
 abufed, and infulted, if he were ufed in the fame 
 Manner as fuch Writers ufe St. Paul F Or can 
 any one think that this Church Champion is in ear- 
 ned, when he affirms, that an apollolical Injunc- 
 tion to teach no other Dodlrine but our Lord's and 
 his Apoftles, is really an apoflolick Injun5fion to 
 hold the fame Faith with what is called the Church 
 now^ whether underftood of any particular, or 
 the univerfal Church ? Or can any one, who hath 
 any Veneration for the apoftolick Charadier, bear 
 to fee their facred Authority prefTed into the Sup- 
 port of a Principle, that fubverts both their Au- 
 thority and Do6lrine> and makes them give their 
 
 . G 2 Sanation 
 
44 ^'^^ Cafe of SuhfcripU'M 
 
 San(5lion to the contradictory Impo fit ions and Sub- 
 fcriptions pradlifcd by the levcral Churches in the 
 Chrillian World ? Pardon me, my Friend, that I 
 have forgot mylelf, and grown warm on this Oc- 
 cafion. 'Tis a mod ferious and melancholy one. 
 *Tis in Vindication of the Honefty, Integrity, 
 common Senfe, Prudence, and Divine Authority 
 of thefe Apollles, which fuch Men as I am ar- 
 guing againft are doing all they can, I will not 
 fay willingly^ but by the Doflrine they teach, to 
 bring into Sufpicion and Difgrace. • 
 
 If Paul dire(5ted timothy to ccmmit the Doflrine 
 of the Gofpel, which St. Paid himfelf had com- 
 mitted to him, to faithful Men^ who fhould be 
 {ihle^ fit, proper, and duly qualified to teach others ; 
 where i*^ the Difficulty of anfwering the Queftion ? 
 How was Timothy to know who were^ and who 
 were not fit to teach others ? How was he to 
 dif^inguifo whether they had the ^lalifications re- 
 quired^ cr not ? Why no doubt he was to make 
 life of fuch Methods as the Nature cf the Thing 
 neceffarily required. As to their Faith, to examine 
 them whether they received the Do6lrine which 
 Chrift taught, and the Apoflle had received from 
 him, and delivered to Timothy ? Could he have 
 afked them plainer Queftions than thefe? Do you 
 believe there is one God^ and one Alediator between 
 God and Man^ the Man Chrift Jefus? "^ That he gave 
 himfelf a Ranfom for all?^ That ^ tis a faithful 
 Savings and worthy of all Acceptation^ that Chrift 
 came into the World to fave Sinners ? ^ That he is 
 the Saviour of all Men, but efpecially of them that 
 believe ? That he hath aholifhed Deaths and brought 
 Life and Immortality to Light through the Gofpel? * 
 If Timothy examined them by fuch plain Queftions 
 as thefe, and the like, this would have been ex- 
 
 amining 
 
 X I Ti:::. ii. v ^ ^hid. ver. 6. - Ibid. i. 15. » 2 Tim. I lo. 
 
Calmly afid Liipaj't tally re^vie^wed, 45 
 
 amining them by fuch Methods as the Nature of 
 the Thing required^ and as tended to give him all 
 the Satisfadion that he could reafonably have de- 
 manded. This would have been a fufficient Teil, 
 whether they wcrtJe'Lvs, or Chriftians^ or Gnofticks^ 
 and whether they would preach the Gofpel of 
 ChriftjOr fome other Doclrine. ButnoWjfuppofing 
 ^imoth)\ as a Church Governor, fhould have took 
 it into his Head, or in the Champion^ Language, 
 fhould have thought it proper to have taken the 
 Creed of Hymenaus 2iX\6. Alexander^ and made that 
 tlie Rule of his examining them ; as containing, 
 in his Judgment, a clearer and better Scheme of 
 the Refurre^ion than any of theWords o^ St. Paul -^ 
 I would gladly know v/hether this Command, to 
 commit the Doclrine of the Gofpel to faithful Men^ 
 was an apoflrolical Direftion to Timothy to make 
 ufe of this Method ? Or whether it was fuch a 
 Method as the Nature of this Thing required? Or 
 would have juftined Timothy in admitting none to 
 the Ofiice of publick Teachers, but thofe who 
 fhould declare their A {Tent to, and willingly fub- 
 fcribe that Creed ? But farther. 
 
 The fame Cha-mpion remarks, Timothy was to 
 crdain fome of thofe^ whom he fhould find duly qua- 
 lified to be Bifhops and Deacons.^ Now one Quali- 
 fication which St. Paul direEls him to have regard 
 
 ■ o 
 
 to is^ that he fhould he^ as our Tranflators render it^ 
 apt to teach, <?Ja>tTi>cov, fkilful to teach, <?r, as one 
 of the Commentators explains it^ well inftrucled in 
 the true Dodrine. Allowed : And what then ? 
 Why common Senfe muft infer ^ that Timothy had 
 Authority given him at the fame Time to examine 
 whether he had this Salification or not, i. e. whe- 
 ther he was well inftrufted in the true Doftrine of 
 iht Gofpel, or not. And did any one of com- 
 ^ •. men 
 
 ^ Ch. Erg. Vind. p, 99. 
 
46 I'he Cafe of Subfcription 
 
 mon Senfe ever deny this ? Well ; what follows? 
 
 Why, Since Si. Paul would not have ejieemed any 
 one to have been ^iSccxTinog, well inftru^led in theDoc- 
 trine of the Gofpel^ who held Do^rines contrary t9 
 that of the Apofiksy this is another apojiolical Di- 
 reofion to ordain none to the Office of a Bifhop^ hut 
 fuch who held the apofiolick Bo5frine. Extremely 
 fight : But will common Senfe farther add in the 
 Champion's Words : The apofiolick Do^rine^ i. e. 
 the Do^rine of the Church ? Qr, as he elfewhere 
 explains it, That Church into which they come to b0 
 admitted as puhlick Teachers ? "" Will this Gentle- 
 man ferioufly affirm in the Face of the World, 
 that the Faith of every particular Church, into 
 which the Candidates for the Miniflry come to be 
 admitted as publick Teachers, is the apoftolick 
 Dodrine ? Was the Socinian Dodrine in the Chur- 
 xhes of Poland^ or is the abfurd and impious Doc- 
 trine of the Church of Rome^ the apoftolical Doc- 
 trine ? Or becaufe a Man muft be ^i^a^Knao:^ well 
 infiruSed in the Do^rine of the Gofpel, is this ail 
 apoftolical Direction to ordain none in Poland or 
 Italy^ and other Popifh Countries, to the Office of 
 Bifhops, but Socinians and Papifis? Is this the 
 Champion's Concern for the Purity of the Faith ? 
 This the Unity of Opinions he would introduce 
 into the Church ? Once more, 
 
 W^e are told, that one Salification required in 
 ihe Beacons is^ that they be fuch as hold the Myf- 
 tery of the Faith \ ^ and that ^l. Paul direds Ti- 
 inotby to examine and try them in fo many IVords, 
 Let thefe alfo firft SovAfj-oL^id^'^axv^ be proved, tried, 
 or.examined, and approved; then, urcc^ notbefore^ 
 itx. them uie the Office of a Deacon, if they be 
 found blamelefs, i. e, found in their Faith and Mo- 
 rals j and 'tis plain Timotliy was empowered here 
 
 to 
 "= Cb. Eng. Fmdic. p. 54. f Ibid. p. 40. 
 
Calmly and Impartially reviewed. 4^ 
 
 fo examine and inquire into their Faith, I, on the 
 contrary, think 'tis plain, from the whole Context j 
 that the Proof or Examination here fpoken of 
 relates to their Morals^ and not to their Faith *, 
 or whether they were ocviyy-Mroi^ blamekfs^ i. e. 
 gra^e^ not double-tongued^ not gi'oen to ranch JVine^ 
 and not greedy of filthy Lucre •, becaufe by an Ex- 
 amination of this Kind only it could be difcovered, 
 whether they held the Myjiery of the Faith^ or 
 their Chriftian Principles, with a good Confcienee, 
 But not to difpute this : Let the Examination re- 
 fer to their Faith as well as Pradice, what will 
 folk)W ? Why the Champion tells us : Since St, Paul 
 "Would not have looked on fitch to hold the Myftery of 
 the Faith, who held a Faith different from that 
 which he and his Fellow-labourers had taught^ here 
 is another apoftolical Diredion to admit none to 
 the Office of a Deacon, but fuch who held the Faith 
 cf the Apoftles, i. e. again ^ the Faith of the Church \ 
 i, e. again. Popery in Spain and Italy, Lutheran- 
 ifm in Sweden and Denmark, Calvinifm at Geneva 
 and Scotland, and Ahanifm and Socinianifm, if 
 ever any Church fhouid happen to believe them. 
 I fancy I can make a much better Inference from 
 this Gentleman's Premifcs. If St. Paul would not 
 have looked upon fuch to hold the Myftery of the 
 Faith, who held a Faith different from that which 
 he and his Fellow-labourers had taught, then here 
 is an apoftolical Diredion to admit none to the 
 Office of a Deacon, who hold the Faith of any 
 particular Church, if that Faith be contrary to the 
 Dodrine of the Apoftles -, and an apoftolical Di* 
 rc(5lion in particular to the Governors of the 
 Church, to examine the Candidates for the Mini- 
 ftry by nothing but the Faith of the Apoftles «, and 
 as plain a Prohibition as Words can contain, to 
 examine and prove them by no other Kind of 
 
 Telil 
 
48 ^he Cafe of Subfcrtptioii 
 
 Ted whatfoever. The Faith which the Apoftir 
 fpeaks of, ^ is the Faith in Chrift Jefiis. For good 
 Deacons^ that are grave^ and fol^er^ and chafte^ 
 and govern their FamiUes well, acquire to them-: 
 felves an honourable Rank . in the Churchy and much 
 Liberty or Boldnefs in the Faith that is in Jefus 
 Chrift^ i. e. great Influence to do Good, by Means 
 of their unblameabie Profeffion in the Chriftian 
 Dodlrine. But would any befides fuch acute Di-*'- 
 vines as Mr. White^ and his Fellow-labourer the 
 Champion^ ever argue. That becaufe Deacons mull 
 hold the Myftery of the Faith in Chri/l^ they mutt 
 therefore hold the Mylleiies of the Faith in the 
 Church of Rome? Or that becaufe the Governors 
 of the Church may examine Deacons whether 
 they hold this Faith in Chrift, they may examine 
 them whether they hold fome other Faith, which 
 may be contrary to this Faith in Chrift, merely 
 becaufe this or the other Church may happen to 
 profefs it, and the Governors of fuch Churches 
 may infift on their believing it ? In all thefe Paf- 
 fages that have been mentioned, in all thefe apo- 
 flolical Diredions, Steadinefs to the Faith of Chrift i. 
 or the apoflolick Doctrine^ is the one, the only Thing 
 enjoined •, and the Perfons exhorted are to take 
 care of their own Principles, and a6l with a good 
 Confcience in what they embrace, and teach others. 
 But to put the Church, and the Governors of the 
 Church, in the Room of Chrift and the Apoftles, 
 and their Creeds and Articles in the Room of 
 Chrift's and his Apoftles Dodrine, is to corrupt, 
 interpolate^ mangle^ and pervert thefe apoftolical 
 Injundions, and to introduce a Rule of judging 
 of minifterial Salifications^ that may be, and in 
 the Nature of the Thing frequently muft be, the 
 Deftrudlion of Chrift's Do6trine, and the Means 
 
 of 
 
 , ^2 Ti?n» i. 13. 
 
Calmly and Impartially reviewed. 49 
 of introducing every Kind of Error and Herefy 
 into the Chriftian Church. 
 
 As to the Examination of thofe who are to be 
 admitted into the Miniftry, both as to their Faith 
 and Morals, I have no more Objedion to it, than 
 Mr. White and the Champion. The only QueRion 
 between them and me is, How^ by what Rule, 
 fuch Examination is to be made? As to their Mo- 
 rals^ the Rule is plain. A Bijhop muft be hlameleJSy 
 the Hujband of one Wife, vigilant, fober, &c. And 
 the Deacons muft be grave, &c. By thefe Charac- 
 ters the Inquiry muft be made into their Morals, 
 and by their Adions only can we judge whether or 
 no they come up to thefe Rules. And as to their 
 Faith, the Rule is as certain and evident, if Men 
 will fee it, viz. their confenting to the wholefome 
 IFords of our Lord Jefus Chrift, and the Do^rine 
 according to Godlinefs, or holding faft the Form of 
 found Words in Faith and Love, delivered by th^ 
 Apojlle. And 'Timothy himfelf had no Power and 
 Authority from Chrift or the Apoftle to vary from 
 this Form of Trial ; and if he had introduced other 
 Terms, that minijlred ^eftions and Strifes ofWords^ 
 and had little or no Thtdency to Godlinefs, he iAa:d 
 exceeded his Commiflion, and aded contrary to it,- 
 and made a very improper and unwarrantable Trial 
 of their Faith: Much lefs have fucceeding Church 
 Governors, who have not his extraordinary Gifts, 
 any Authority to vary from this apoftolical Rule. 
 Their Adherence to it Ihould be fcrupulous, rigid, 
 and exadi, as Men fenfible how eafily they may 
 be miftaken, when in Things o^ pure Revela:ion 
 they go beyond the only Standard and Teft of 
 them ; and left they fhould be found, wh^en en- 
 forcing their own Opinions on others, not only in- 
 jurious to thofe v/hom they compel to fubfcnbe 
 them, but Oppofcrs of that Do6frine of Chrift, 
 
 H ^^ 
 
CO ^he Cafe of Siibfcrtption 
 
 on the Knowledge and Profeflion of which, the 
 Honour of the Church, and the Credit of Chri- 
 llianity depend. 
 
 There is one Paflfage more urged on this Head, 
 which mud not be omitted ; and that is the apo- 
 itohcal Diredlion : A Man that is an Heretick^ after 
 the Jirft and fecond Admonition reject: ^ An Admo- 
 nition to ^itus^ whom the Apollle left in Crete^ 
 to fet in Order the Things that were wanting. The 
 Word yA^i(Tii;^ Herefy^ is a Word very harmlefs in 
 its original Meaning, and fignifies no more than 
 Choice \ and from hence is applied to denote any 
 SeEt or Party^ that any one may voluntarily fet up^ or 
 choofe to number himfelf among. Thus the fe* 
 veral Kinds of Philofophers amongft the Gentiles^ 
 as diftinguifhed from each other by their refpedive 
 Principles, and the Sadducees, Pharifees^ and Effenes 
 amongft the Jews^ for the like Reafons, were fo 
 many Here/tes^ Se^s, or Parties, diftin6l from 
 each other : And the Name of Herefy, as thus 
 applied, is no Term of Difgrace or Dilhonour, nor 
 ufed as fuch by thofe who fpeak of the Philofo- 
 phers, nor by Jofephus, ^ who calls thefe three Par- 
 ties in his own Nation, by this Name. They 
 *who were of one or other of thefe Parties, or 
 Sedls, were atp£T»xoi, Hereticks, becaufe they chofe 
 their Principles^ and were voluntarily of their 
 Number. 
 
 Two Things therefore evidently enter into the 
 Notion of an Heretick : That he be a Se^arian, 
 or of a diftind Party from others ; and that he 
 hold fome peculiar Opinions, that diftinguilh him 
 
 from 
 
 ^ ^itns, iii. lo. ^ T^«< cLtfiffea ruy I««Act/<yj' nffttv* 
 
 \^ntiq. 1. 13. c. 5. § 9. Thefe three Sedts he calls ^t\o(ro(ptete 
 Tf«^, three Kinds of Philofophy. Ibid. 1. 18. C. i. ^ 2. becaufe 
 
 they held difffftent Opinions concerning human Affairs, Lib, 13. 
 ut /up. 
 
Calmly and Impartially reviewed. 5 j 
 
 from other Bodies and Societies of Men, and arc 
 diredlly contrary to what they profefs. An Here- 
 tick therefore, in St. Pauh Senfe, is one who vo- 
 luntarily feparates from the Church, and enUfts 
 himfelf in, or forms a Party different^ or diftind 
 from, and contrary to the Body of Chriftians, or 
 Church of Chrift, and who holds Opinions different 
 from, and repugnant to the Chriftian Faith. And 
 as fuch a Separation from the Chriftian Church 
 muft be the Effe(5b of fome very corrupt Paflions 
 and Affections, and to promote fome very bad 
 Purpofes and Views : Hence 'tis ejfential to the No- 
 tion of an Heretick in Scripture, in the criminal 
 Senfe of it, that he be a corrupt profligate Wicked 
 Man, openly known to be fuch ; feparating from 
 the Church, and fpreading his own wicked Prin- 
 ciples, the better to promote and carry on his 
 felfifh, bafe, and evil Intentions. 
 
 And with this Defcription, St. Paulas Account 
 of an Heretick exactly agrees : A Man that is an 
 Heretick, after the firft and fecond Admonition re- 
 jed. He muft be fuch a one, whofe Principles 
 and Adions expofe him to, and render him de- 
 ferving Admonition ; knowing that Juch a one is 
 fubverted^ E^sr^oL-rfloci^ is turned out of^ is departed 
 from the Chriftian Church and Do5lrine : And Jin- 
 neth, is an open Criminal, a notorious Sinner, 
 which is the common, the almoft conftant Mean- 
 ing of the original Word ajUra^ravet in the New 
 Tefiament. And therefore the Apoftle adds, king 
 felf'condemned, i, e, condemned by his own Con- 
 fciencey as every bad Man is, who ever gives him- 
 felf Leave to refledl ; confcious to himfelf that he 
 a6ts contrary to his Obligations and Duty. But 
 as this is a Mark too fecret, generally, for others 
 to come at any certain Knowledge of, therefore he 
 is felf'cotidmnedy i> e. condemned by his own Ac- 
 
 H 2 tions 
 
52 I'he Cafe of Stibfcription 
 
 tions^ which witnefs againft him, and declare him 
 worthy of Condemnation ; as every other Crimi- 
 nal is Jelf-condemned, whofe evil Works go before 
 him to Judgment^ whether he cenfures himfelf for 
 his Crimes or not. This feems to be the Explica- 
 tion given by Firmilianus^ in a Letter to St. Cy- 
 frian^ of being felf- condemned-^ who fays : ^Tis 
 certain that other H-ereticks afterwards brought in 
 their evil Sel:h^ and perverfe Inventions^ according 
 to every one^s own particular Error •, all whom 'tis 
 vianifefi^ are felf-condemned and have pronounced^ 
 before the Day of Judgment^ fuch a Sentence againfi 
 them/elves^ as admits of no E^cufe}' 
 
 Agreeable to thiF,Herefy is defcribed by St.Paul 
 as one of the open manifeft Works of the Flefh, 
 i, e, fuch an evil Work, as evidently and certainly 
 proceeds from fenfual Affe5iioyis and Difpofitions, 
 as certainly and plainly as any other evil Adions 
 difcover the corrupt Sources from whence they 
 flow. "I^he Works of the Flefh are manifefi ; which 
 are Adultery^ Fornication^ Uncleannefs^ Lafciviouf 
 nefsy Idolatry^ Witchcrafts^ Hatred^ Variance^ Emu- 
 lations^ Wrath^ Strifes^ Seditions^ Herefies, Envy- 
 ings, Murthers^ Drunkennefs, Re veilings^ and the 
 like} So that a Scripture Heretick is as manifefily 
 bad a Man, and may be as certainly and eafily 
 known, as an Whoremonger, Drunkard, Mur- 
 therer, or any other notorious Offender. 
 
 This Account is ftrongly confirmed by St.Peter. 
 ^here Jhall be falfe Teachers amongft yoUy who Jh all 
 
 privily 
 
 ^ Caeteros qiioque Haereticos conflat pravas fuas Sedlas & 
 Inventiones perverfas, prout quifque Errore du6lus eft, poftea. 
 induxiffe, qucs omnes manifeftum eft a femetipfis damnatos 
 effe, & ante Diem Judicii inexcufabilem Sententiam adverfus 
 femedpfos dixiile. Apud Cyprian. Epijl. 75. l^ Tertullianus 
 de Pr£ej'cript. Harreticor. c. 6. Ideo & fibi damnatum dixit H^- 
 xeticiim, quia & in quo damnatur, fibi elegit. 
 
 * Gal. V. 20, 21. 
 
Calmly C7id Impartially reviewed, r-* 
 
 fr roily bring in dejiru5iive Errors^ denying the Lord, 
 that bought them ; ^ i, e, teaching fuch Errors as arc 
 a real and manifeft Renunciation of their Relar 
 tion and Subjedtion to Chrift, or a Denial that he 
 gave himfelf for pur Sins^ to deliver us from this 
 prefent evil World ; as lead to all Immorality of 
 Pradlice ; hereby denying him in Works ^ tho* they 
 •profefs to know him, being abominable and difobe- 
 dient, and to every good Work reprobate, ' And 
 this Senfe the parallel Place leads us to : I thought 
 it necejfary to write to you, to exhort you to contend 
 earneftly for the Faith once delivered to the Saint sz 
 For certain Men have crept in amongfl you, who 
 turi^ the Grace of our God into Wantonnefs, and de- 
 ny the only Lord God, and our Lord Jefus ChriJlJ^ 
 So that though Men may profefs to believe in God, 
 and in Jefus Chrift, yet they virtually deny both, 
 when they bring in fuch corrupt Dodrines, and 
 wicked Errors, as lead Men to take Encourage- 
 ment from the Grace of God to indulge the greatell 
 Impurities. And in one or other of thefe Senfes, 
 either for a total Denial of Chrift, and rejecting 
 all Relation to him, or the denying him in faB by 
 corrupt vicious Do6lrines and Pradtices, xkit Word 
 denying is conftantly ufed in Scripture, in the 
 Phrafe of denying Chrift, And that St. Feter 
 means the latter of thefe Senfes, feems plain from 
 what he farther fays concerning thefe Men, who 
 introduced defiruElive Hereftes, and hereby denied 
 the Lord that bought them. They were fuch, by 
 whom the Way of^ruth, or the Chriftian ProfefTion 
 was blafphemed \ " fuch as through Covetoufnefs made 
 Merchandife of others by feigned Words ; fuch as 
 walked after the Flefh in the Luft of Uncleannefs^ 
 J)efpifers of Government, prefumptuous, Selfpleafers^ 
 
 Blafphemers 
 
 ^ Z Pa, u,4, ' Titus, i. i6. ^ Jude, ver. 3, 4. 
 
 ^ 2 Pet. ii. 2. 
 
54 ^'^^ Caje of Subfcription 
 
 Blafphemers of Dignities^ fporting themfelves with 
 Uye^ir own Deceivings^ ^ £VTpu(pwi'Tff sv raij aTraraf? 
 tfsuTwv^ living luxurioujly by Means of their Deceit Sj 
 whilfi they feafted with others \ •* with many other 
 Charaders of the hke Nature, which the Apoftle 
 gives in that Chapter. So that thefe Introducers 
 of Herefy, or Hereticks, which the Apoftle fpeaks 
 of, were a Set of crafty, cunning, profligate De- 
 ceivers, who taught Dodlrines that led to all Man- 
 lier of Licentioufnefs and Vice, and thus fubverted 
 the fundamental Doclrines of the Gofpel, and as 
 plainly denied the hard that bought them^ and re^ 
 deemed them from all Iniquity^ by their Covetouf* 
 nefs, Pride, Luxury, Impurities, and other Crimes^ 
 as though they had blafphemed him with their 
 Mouths, and wholly renounced all Manner of Re- 
 lation to him And therefore, Herefy^ in the 
 Scripture m/ Senfe of it, implies, holding a Doc- 
 trine contrary to Godlinejs^ a Do6trine that deftroys 
 one great End of Chrift's Sufferings and Deaths 
 which is to fave Men from their Sins, and thus is 
 a Denial that they are bought and purchafed by 
 the Blood of Chrift from the Vanity of a ftnful Con- 
 verfation •, which is the true Meaning of denying 
 the Lord that bought them \ a Doctrine that leads 
 to Immorality and all Manner of evil Practices, 
 and is calculated by thofe that hold and fpread it, 
 to fupport and maintain themfelves in all their 
 Luxuries, fenfual Pleafures, and vile Debaucheries. 
 
 Now 
 
 ^ 2 ?et. ii. 10. P A^flfMToi' Y[yA}j.i^(i. To 'TTfctyi^a, 
 
 7QV fJAff ip' cLK^^yt<^KV KATctK-eii^ivaVt TO<r«To/f etyctSeif iv- 
 r^vipcty i^vyyetvovTct, )d) vtto rm (Tuvovtuv ivJlatuovi^O' 
 fxivov, cfci io^Tctl^ovTet. nif, O Saturn ! <z.i;^ look on as an 
 intolevahle Things that thus tying at Eaje in his Purples^ the 
 Belcher Jhould thus luxurioujly riot on fo many Dainties^ and he 
 f renounced happy by his Acquaintance , by rcafon of his perpetual 
 Feajiing. Lucian Epifl, Saturn, v. '3. p. 403, 404. EdJt^ 
 Rcitzii. 
 
Calmly and Lnpartially reviewed, 5 5 
 
 Ncyw 'tis allowed, that thofe who thiis feparatc 
 from the true Church of Chrift, and fet up, or en- 
 gage in another Fa^fion or Party, in Oppofition t6 
 it, that hold Opinions really fubverftve of the 
 ^Faith and Morals of the Gofpel, and who them^ 
 felves do the plain notorious fVorks of the Flefh, 
 are to be accounted Hereticks^ and to be reje5ied by 
 Minifters and People. And in the Application of 
 this Rule there can be no Miftake, by thofe who 
 will be contented with the Scripture Notion of an 
 Here tick ♦, becaufe fuch a one is firft condermied by 
 himfelf^ poflibly by his Confcience, but certainly 
 by his Adlions, or perhaps by both •, and fo points 
 himfelf out, by the moft legible Chara^ers, to be 
 condemned, rejected, and caft out of all Chriflian 
 Communion. Here therefore the Power of the 
 Church and the Governors of it is limited. But if 
 inftead of proceeding againil Scripture Hereticksy 
 they create a new Sort of Herefy^ unknown to 
 Scripture, and condemn and excommunicate as 
 Hereticks^ good and pious Men, who neither re- 
 nounce God nor Chrift in Principle, or by Works , 
 who believe in both, who receive the whole Go- 
 fpel Revelation, and labour and fludy, and pray 
 to underftand it, who introduce no corrupt im- 
 moral Do6trines, who live foherly^ righteoujly^ and 
 godly in the prefent Worlds and give ail the Evi- 
 dence of their loving Chrift in Sincerity^ and hold- 
 ing the Power as well as the Form of Godlinefs^ that 
 the bell Chriftians can do : I fay, if they treat and 
 rejedt as Hereticks fuch Perfons as thefe, merely 
 for different Sentifnents in Points of high Specu- 
 lation, or explaining doubtful Scripture Expref- 
 fions in a different Manner from them felves, or 
 becaufe they ferve God after the Manner that others 
 callHerefy^ and will not fubfcribe to the Creeds they 
 have chrifined vnch the Name of Orthodoxy^ nor 
 
 profefs 
 
56 T^d* Cafe of Subfcripttoh 
 
 profefs their folemn Affent and Confent to them ; 
 *tis evident they can have no apoflolick Authority for 
 doing this',; but that they ufurp an Authority that 
 doth not belong to them, tyrannize over another 
 Perfon's Servants, condemn thofe whom the Lord 
 will receive^ caufe Divifions and Scandals them- 
 felves, contrary to theDodlrine they have received, 
 and, however they are dignified and diftinguijhed^zxt 
 to be marked and turned away from, by all that 
 regard and wifh well to the Faith and Honour, and 
 iPeace of the Church of ChrifV. I am not con- 
 fcious to myfelf of having mifreprefented the 
 Scripture Account of Hereticks, If any Perfon 
 will, /;; the Spirit of Meeknefs, teach me better, I 
 will gladly receive his Information : For I write 
 not for Vidtory, but Truth. One Thing I am 
 fure of, that if the Scripture Account of Herejy 
 had been but impartially confidered, moll of the 
 Difturbances, Divifions, Perfecutions, and Cruel- 
 ties, with which the Church in all Ages hath been 
 harrafled and torn to Pieces, had been happily pre- 
 vented, and mutual Harmony, Benevolence, and 
 Peace had been as extenfive BlelTings as the Name 
 and Faith of Chrift. 
 
 From what hath been faid I think it plainly ap- 
 pears, that the Apofties have left no fuch Direc- 
 tions about proving and trying thofe who are to be 
 admitted to the Office of the Miniflry, as are fuf- 
 ficienc to authorife the Governors of the Church, in 
 requiring Subfcription to their own Articles of 
 Religion, from thofe who offer themfelves as Can^ 
 didates for that Office, and making thofe Articles 
 the Teft of their Orthodoxy, in the room oi the 
 Scripture or the Word of God ; but that all the 
 PafTages of Scripture cited, evidently and irrefra- 
 gably prove, that the Form of found JVords, deli- 
 vered by Chrift and his Apgftles, is, and ought 
 
 to 
 
Calmly and Impartially reviewed. c^ 
 
 io be the only Standard of trying others, and by 
 which alone all Principles and Perfons are to be 
 examined, and finally judged of. 
 
 And here Mr. White himfelf is with me, and 
 exprefsly owns, that Scripture hath no Warrant for 
 fuch Subfcriptions. For after having aflerted, that 
 the Apoftle 'plainly intimates^ and even injoins fome 
 Trial and Probation of thofe who are to be advanced 
 to the Miniftryy as well in Reference to their holding 
 the Myftery of the Faith^ as their keeping a good 
 Confcience (and I was impatiently expeding the 
 Proof of Subfcription) to my great Difappoint- 
 ment he adds : But the Form and Method of Pro^ 
 hation not being determined^ that is evidently left to 
 the Determination of human Prudence^ and the Dij^ 
 cretion of Church Governors \ and then the Subfcrip* 
 Hon JVay^ I gUefs^ may be as prudently taken as any 
 ether, ^ 
 
 Ad has Res quam Jit perfpicax ! 
 
 Infl-ead of the Warrant of Scripture he encouraged 
 us to hope for, we are at laft to take his Guefs 
 in the Jloom of it 5 and if that ihould not be 
 thought fufficientj are turned over to human Pru- 
 dence^ and the D if cretion of his Church Governors: 
 And his admirable Argument contains this ftridt 
 Demonftration j We have in the Scriptures fome 
 Warrant and Authority for Minifters fubfcribing 
 human Articles of Faith, as the Teft of their Or- 
 thodoxy in the Faith of Chrift, becaufe the Scrip- 
 ture determines nothing about this, or any other 
 Form of Trial whatfoever : Or, Scripture doth en-» 
 join the particular Method of proving the Faith 
 of Minifters by Subfcriptions, becaufe it fays not 
 one fingle Word about it. I told you. Sir, you 
 ihould fee Mr. White honeftly confefiing, that he 
 
 I hath 
 
 ^ A^ptndifti p. 69, 
 
jS ^he Cafe of Siibfcription 
 
 hath no Scripture IVarrant for his Doflrine of 
 Subfcription. 
 
 In like Manner the Champion. The /Ipojiks havt 
 not faid in fa many V/ords^ that the Governors of 
 'the Church jhall require Subfcription to a Set of ex- 
 planatory Articles.^ And though he pretends, that 
 they have from the Apoftles, notivithftanding^ ftif- 
 ficient Authority for fuch a Pra^ice^ yet as the only 
 Argument lie attempts to produce for this Autho- 
 rity, is, that becaufe the Apoilies command one 
 •Thing, they -have given us Authori-ty to do ano- 
 ther ^ or, becaufe they have given us one Rule, 
 and command<rd us to adhere to it, therefore 
 Church Governors-may introduce another; I muil 
 be excufed, if 1 pafs my Judgment on this Part 
 cf th^ ControA'<;rfy, and affirm : That Chrift and 
 !)is Apoilies have given, neither in exprefs Terms, 
 nor by any fair Implication, Deducflion, or Con- 
 iequcnce, any Power, ox Shadow of Power ^ to the 
 Cliurch, or Governors of it, to try the Faith of 
 any Perlons whatfoever by Articles of their own 
 making, or by any other Kind of Tefts and Stan- 
 dards of Orthodoxy, but the Holy Scriptures ; 
 which to all Chriltians, aad in all Controverfies of 
 Faith and DoLLriiie, is- and Ihouki be the Ible au- 
 thoritat'ive authemick Judge^ by which alone all 
 i^ieftions of this Nature fliould be- determined and 
 jLiecided. And what is the mod certain Inference 
 horn hence, is: That as to v/hat this Rule hath 
 left undecided^ every Chridian Ihould be left to his 
 vwn Senfe^ and the peaceable PoirefTion of his pri- 
 ^jate Sentiments ; and that none have any Right 
 herein to didlatc to his Confcience, or make any 
 4iuthorit alive Deci/kn for him. And the Dilfenters 
 will henceforward think, that their Caufe is very 
 iecurca and not be eafily drawn into the Belief of 
 
 the 
 
Calmly and Impartially • reviewed. 5r>. 
 
 the Expediency of a Pra6tice, that by the Dsfenders^, 
 of it is confefTed to have no Manner of direct 
 Warrant from Chrift and his Apoftles, and that, 
 after torturing and racking their Words, they can-- 
 not draw, by any juft and rational Inierence, from 
 them. 
 
 I own with the Author of The Church of Eng- 
 land Vindicated^ that this is an important Affair^ * 
 and indeed fo important, that the very Being and 
 Purity of the Chrillian Faith,, the Liberty of Chri- 
 llians, and the Peace of the Church, depend on 
 the rightly deciding it; and I agree with him, 
 that this Importance alone is a good Argument a pri- 
 ori, that the Apoftles have left fame Direciions about 
 \ht Method of trying the Faith of Chriftian Mi- 
 nifters, and the Candidates for the Miniftry •,. and 
 that 'tis highly probable and reafonable to fuppofcy, 
 they iDGuld not omit to give Direciions in an Affair of 
 fuch Confequtnce to the Church ; and that, if the 
 Clergy's explanatory Articks of Faith, and the en*- 
 forcing Subfcriptions to them had been. a more pro- 
 per Tell, than the Words and Dodrine of Scrip- 
 ture itfelf, we fhould have had plain Dirediofls onu 
 this Head to timothy and l^itus^ amongft the other. 
 Advices that the Apoftle gave them .; and that he 
 would not have left a Matter of fuch. Confequence 
 merely to the Determinations of human Prudence^ 
 and the Difcretion of Church GovcrnoKS^ as Mr. 
 White and the Church, Champion are pleafed to tell 
 us they have. The. 'dreadful Corruptions of the 
 Chriftian Do6lrine, Worfhip, and Morality, that 
 have been introduced into the Church, by this 
 very human Prudence^ and Difcretion of Church Go- 
 -vernors^ in making and enforcing their own Tefts. 
 of Orthodoxy in the Faith, and the horrible Per- 
 lecutions that have taken their Rife from hence^ 
 
 I 2 mak^ 
 
 »* 
 
 5 Ch.Zr.g.VirJ.^. 33, 
 
6o ^he Cafe of Subfcrtption 
 
 make it more than probable, that the infpired 
 Apoflrles have given us fome certain explicit Rule 
 of Probation, which, if adhered to, would pre- 
 vent all fuch Abufes. 
 
 Mr. White indeed aflfures us, that though the • 
 Apofile doth enjoin fome 'Triak yet he leaves the Form 
 and Method of it undetermined \ * and the Champion^ 
 to whom Mr. White is beholden, in like Manner 
 aflerts : Thefe^ 'viz, the Direiflions given by the 
 Apoflle how to preferve the Do6lrines of Chrifti- 
 anity in their original Purity, are all general Rules y 
 which are ordered to he ohferved by the Churchy and 
 the particular Methods of doing this left undeter- 
 mined. And when the Apojlle gave Rules to the 
 Governors of the Churchy no Doubt he dejigned they 
 fljould make ufe of Means proper to this End^ and 
 he did not fpecify them, * /. e. The Apoftle com- 
 manded the Chriftian Faith to be kept pure, and 
 gave Rules about it^ but hath faid nothing in par- 
 ticular about the Manner how 'twas to be done : 
 What then are his Rules good for ? Or, the Apo« 
 file gave Rules to the Governors of the Church to 
 maintain the Purity of the Faith, but did not fpe^ 
 cify the Means how thefe Rules were to be put in 
 Praftice, or how the Purity of the Faith was to 
 be preferved. No ? That is very ilrange indeed, 
 and no great Compliment upon the Wifdom and 
 Vru(^^tx\cQ of this Apoftle. I fhould rather have 
 thought that he would have done, like all other 
 Me'fi of good Senfe^ in Affairs of any Confequence 
 to them, given particular Diredlions, as to the Man- 
 ner of keeping the Chriftian Faith uncorrupt ; and 
 that the Spirit of God, under whofe Infpiration he 
 taught it, would have fuggefted to him the proper 
 Means for this Purpofe. But thefe Gentlemen 
 would fain perfuade us, that all that the Holy 
 
 Ghoil" 
 t Peji. p. 69., • Ch> Eng. Find. p. 34, 35, 
 
Calmly and Impartially reviewed. 6i 
 
 Ghoft hath faid, is : Keep the Faith in its original 
 Purity \ and in Anfwer to the Qjeftion, By what 
 Means muil we keep it fo ? only faid : nat 1 
 leave to the Prudence and Pleafure of the Clergy, 
 
 Non cognofco voftrum tarn fuperbum ! 
 
 But they mufl: forgive me if I don't believe 
 them on truft ♦, yea, if I tell them I neither can, 
 nor ever will believe, that a good and merciful 
 and wife Qod could ever leave it to fallible, pre- 
 judiced, and paffionate Men, to invent and make 
 ufe of what Means they pleafed, to preferve the 
 purity of his Faith, and give them a CommifTioii 
 to try all fuch Expedients for this Purpofe, as their 
 Prudence Ihould fugged. The AfTertion itfelf, 
 that the particular Methods of doing this are left 
 mdeterniined, is abfolutely groundlefs ; and I am 
 forry Mr. tVhite and his Fellow- labourer are fo ill 
 acquainted with their Bibles, as to venture to af- 
 firm any fuch Thing. My New Tejiament moft 
 certainly and exprefsly determines the Rule of Trial, 
 $nd lays one down of perpetual Obligation in the 
 Chriftian Church, that is to fuperfede all other 
 Jlules and Forms whatever, ^o the Law and to 
 the 'TefiimonyT^ was the Language of God to his 
 people in old Times. If they fpeak not according 
 to this Word^ ^tis becaufe there is no Light in them, * 
 But the fFizardSy and the Peepers^ and the Mutter ers 
 were not for feeking to the God of Ifrael, and the 
 Law and the Teftimony was a Teft of Dodrine and 
 Worlhip that by no Means fuited their Principles 
 and Pradices. In the New Tefiament^ Search the 
 Scriptures, ^efe are they which teftify of me^ v/as 
 the Language of one who (hould beft know the 
 propereft Method of determining all Queftions re- 
 iapng to his own Perfon and Dodrine. And as, 
 
 on? 
 
 ^ Jjalah, viii, 20, >' 7^^^j v. 39, 
 
62 7he Cafe of Suhfnptioa 
 
 one great End of his Miflion was, to reveal lii^ 
 Father's Will, fo he tells the Jeijos : If ye continus 
 in my TVords^ then are ye my Difciples indeed, and 
 ye jhall know the Truth.^ He that, rejetieth me:,, 
 and receiveth not my Words ^ hath one that judgeth 
 him, ^he IVord that I have fpoken, the fame jhall 
 jud^s him at the laft Bayj" And fpeaking of iiis 
 Difciples, he fays : 1 have given unto them the, 
 Words which thou gavejl me^ and they have received 
 them^ and have believed that thou didft fend me^ 
 And, If a Man love me he will keep my Words, 
 He that loveth me not^ keepeth not my Sayings, and 
 the Word which you hear is not mine, but the Father^ s 
 which fent me," If I underftand thefe Expreflions, 
 and others like them might be mentioned, the 
 Meaning of them is : That Continuance in the 
 Words or Doffrlnes of ChriJ}^ thofe Words which 
 lie fpoke, and which he received from his Father, 
 and gave to his Difciples, and the receiving and 
 keeping thefe Words, is the true Chara^ierijiick of 
 a Chridian ; the only fure Method of underftand- 
 ing and knov/ing ^/j ^ruth, of efcaping the Con- 
 demnation of God, and manifefting our Affeflion 
 and Duty to Chrift : i, e. Chrifl's Word is the 
 only Tefl: of Truth, and 'tis the Duty and Honour 
 of Apoftles, Minifters, and all Chriftians, to abide 
 by and adhere to them. Hence St. Paul tells 
 timothy : If a Man confent not to. the wholfome Words 
 of our Lord Jefus Chrifl^ and the Do^rine according 
 to GcdlinefSy he is proud and knows nothing. From 
 fuch a one withdraw thyfelf^ And as he received 
 his Gofpel immediately from Chrift, he pronoun- 
 ceth a Curfe upon every one, whether Angel from 
 Heaven, or Apoftle upon Earth, v^ho fhould preach, 
 any other Gofpel^ befides that which he had preached!" 
 
 To 
 
 2 John, vili. 31, 32. 2 Ibid. xii. 48. ^ Ibid. xvii. 8.. 
 
 ^ Ibid. xiv. 23^ 24. . ^ I Tim. vi, 3,4,5,. f Gal. i. %iQfr 
 
Calmly and Impartially re-vleweJ, 63 
 
 To all the feveral Churches that he planted, he 
 gave an exprefs Form of found Words, that they 
 were fteadily to adhere to. He commends the 
 Romans^ that they obeyed from the Hearty that Pat- 
 t-ern of DoBrine fjr ov Tra^sc^oS-zirf^ to which ye were 
 delivered up ^ to be entirely modelled and formed 
 thereby. He commands 'Timothy : Hold fafi the 
 Form of found Words which thou haft heard of me. 
 
 That good Things rrv naXrv Trx^oaixrocBriyiriv^ that gOod 
 
 Depo/it of found Words which I have committed 
 to thee, keep. ^ Or, as we elfe where render it : 
 O Timothy^ keep that which is committed to thyTrufly 
 avoiding prophane and vain Babblings^ and the Op^ 
 pofitions of falfely named Science or Knowledge^ And 
 as there were evil Men and Seducers^ that were dc- 
 cervedthemf elves ^ and endeavoured x.o deceive others^ 
 he exhorts him : But coyitinue thou in the Things 
 which thou haft learned^ and been affured of or con- 
 nrmed in, knowing of whom thou haft learned them J' 
 And ?i%Tmothy was to retain this apoftolick Form, 
 and depofit himfelf, and continue in the Things 
 he had learned of him, fo he was obliged to de- 
 liver the fame Things to others : The Things which 
 thou haft heard of me, amongft many Witnefjes^ the 
 fame commit thou to faithful Men^ TnroK at»3-pw7rotr. 
 Men of Integrity and Fidelity, who fhall be able^ 
 Dcavoi, fit and qualified to teach others alfo} Thefc 
 Things he was to put them in mind of charging 
 them in the Frefence of the Lord not to contend about 
 Words^ as a Thing profitable for nothings and tend- 
 ing to the Subverfion of thofewho heard them} And 
 in his Inftrudtions to Titus^ he tells him, that an 
 eiTentlal Part of a Bilhop'sCharader was, to hold f aft 
 the faithful Word <i5 he had been taught^ that he might 
 
 he 
 
 ^ Rom. vi. 17. 2 2 Vm. j, 13, 14. ^ ^ i Tim.vi, 
 
 20, * 2 Tim- m 13, 14;' J^ 2 ^im, ii. 2, - IbicL 
 
 ■ii< ^h . r 
 
64 7^ C^fi of Suhfcription 
 
 he able by found Do5irine^ both to exhort and cofi" 
 vince GainfayersJ^ According to thele apoftolical 
 Conftitutions, there was a Form, tutto?, a Mode], 
 or Pattern of Dodrine, after which thofe who 
 preached, and thofe who heard them, were to be 
 formed, to which they were dehvered over by the 
 Apoftle to be wholly molded and fafhioned by it. 
 This Type or Model of Doctrine, v^as compkaty 
 from which there was to be no Variation ; and 
 timothy and ^itus were to adhere to it, as knowing 
 from whom they received it 5 "vi^. from one who was 
 an Apofile not from Men^ nor by Men, i. e, by hu- 
 man Miffion and Authority, bilt by the MifTion of 
 Jefus Chrifl^ and God the Father who raifed him from 
 the dead. The Words he taught them' were the 
 wholfome IVords of Jefus Chrift % this Form of 
 found and wholefome Words which . they had 
 heard of him, they were to hold f aft, 'Twas that 
 good Depofet they were to keep with Fidelity them- 
 felves, which was committed to them with great 
 Solemnity, and in the Cafe of Timothy^ before 
 many JVitneffes^ in which they were to continue m 
 Oppofition to all the vain Babblings^ and the pre- 
 tended better Science of evil and corrupt Men, 
 and which they were to commit to other Perfons of 
 Fidelity and Integrity, that they might teach and 
 deliver it to others. To this the Bifliops and Church 
 Governors were to adhere, holding faft this fame 
 faithful Word as they had been taught^ that by the 
 found Dodlrine contained in this Form, they might 
 efFe6lually exhort and convince Gainfayers, And if 
 any would not confent to this Form of found Words ^ 
 they were to be avoided as proud^ ignorant^ and con^ 
 ceited Perfons, Yea, whofoever fhould preach any 
 thing elfe for Gofpel, befides that which the Apo- 
 Hie had taught, he was to be held accurfed, 
 
 Frairf 
 
 » 7iflf!t U 9, 
 
Calmly and Impartially reviewed. 6 j 
 
 From hence 'tis evident, as the plaineft Expref- 
 fions can make it, that there is a particular Method 
 fpecified and abfolutely determined, how the Doc- 
 trines of Chriftianity are to be preferved in their 
 original Purity, and that the one only authorifed 
 Tejt of Soundnefs in the Faith, to EvangeHfts, 
 Bifhops, and Paftors, are the found Words of Chrifty 
 and not any other that Men may fubllitute in the 
 room of them ; and the Form of Dodrine taught 
 by his infpired Apoflles, that facred Bepofttum of 
 found Words, relating to Faith and Charity^ which 
 they originally committed to the Churches they 
 planted 5 in oppofition to unprofitable and dange- 
 rous Logomachies, the Commandments of Men, that 
 turn away the 'Truth, and all foolifh ^efiions, and 
 unprofitable and vain Contentions and Strifes. And 
 the Wifdom of that Holy Spirit, which infpired 
 the Apoflles, is evident from hence, in diredling 
 the Apoflles to lay down fuch an eafy, fhort Model^ 
 or Plan of Dodlrine, as was to be a perpetual Rule 
 of judging concerning the Soundnefs of all 
 Mens Sentiments in the Faith of Chrifl. Hold 
 fafl the Form of found Words, in Faith and Love 
 which is in Chrifl Jefus, which thou haft heard of 
 Tne,^ T7rQTV7r(ti<Tiv e^s vyiocivovruv Xo'yuv,° TTroTUTrwo^tc - 
 fignifies a fhort, compendious, plain, and perfpicu- 
 cus Sumjnary of Things, in Oppofition to a prolix 
 and more explicit and particular Account of them; 
 and thus it well anfwers to the Word tutto;, the 
 Platform or Model of Do6lrine, which he fpeaks 
 of elfewhere, which was to be the Rule and Stan- 
 dard, with which every Thing taught in the Chri- 
 
 K ftian 
 
 " 2 ^im. 1. 14. • Efl autem wtotut^s'/j Aduinbratio 
 
 & Inflitutio brevis, quae «? i.> rvwcd fit, live TvnrsiiJ^a^y Sc 
 accuratiori uberiorique Traftationi opponitur. Utitur vto- 
 TUTTsotTiui Voce pro Praeformatione fuccinda ac perfpicua 
 D, Pauluf^ 2 Tim, i. 14. Fabric > ad Scxt. Empir. p, i. not. A^i 
 
^ I 66 ^e Cafe of Subfcrlptlon 
 
 ftiap Church was to be eompared, and by which 
 it was to be judged of and determined. 
 
 " But 'tis faid that all thefe and the like Rules, 
 that are ordered to be obferved by the Church, are 
 general, and the particular Methods of doing what 
 • tbn enjoin is left undetermined.'' What is it that 
 they enjoin ? The Champion tells us, to preferve the 
 Doctrines of Chrijliamty, as far as in us lies^ in 
 their original Purity, Have we any Account of 
 thefe Doftrines ? Yes : From whom ? From our 
 Lord and his Apofiles. What Rules doth St. Paul 
 give aboiit prelerving thefe Doctrines in their ori- 
 ginal Purity? Why, he exhorts every Bilhop to 
 hold faft^ ro\) KOiToc rnv it^<x,^yiv TFirov Xoyev^ the faith- 
 ful Word^ as he hath been taught it himfelf, or in 
 his teaching others.'^ But why mufl he thus hold 
 fafi the faithful Word? Why, that he may he able^ 
 by this found DoStrine of the faithful Word, to 
 exhort and convince Gainfayers^ i. e, to maintain 
 the original Purity of the Chriftian Faith againft 
 all Contradidion. This appears to me to be an 
 exceejing particularKulc^ exprefsly determining the 
 lylethod how Biftiops ar€ to preferve the Purity of 
 the Faithj in Oppofition to all heretical Oppofers, 
 without leaving it in the lead to the Suggellions 
 of their Prudence. 
 
 Again, v/e are to have but one Faith. ^ What 
 Fa^ith, or whofe ? The Faith infpired by the one 
 Spirit^ that excites the one Hope of our Callings 
 t^ghc by the one Lord^ profeffed in the one Bap^ 
 iifniy and v/hich hath for its principal Obje<51: the 
 me God^ even the Father of all^ who is above all^ 
 md through all, and in all. Where is this one 
 Faith to be found ? No where but in the Word of 
 God. Here, then is another particular Rule, how 
 to preferve \\\^, Faith in its Purity, viz. to have 
 
 no 
 
 ^ CJ^, Eng-. find. p. p4, • fitus^ i. 9. P /</. ibid* 
 
Calmly and Impamally reviewed. 67 
 
 no Other but that one Faith which the Word of 
 God contains, r.nd to go no where elfe but to that 
 Word of God to look for it -, and therefore not 
 to thofe Creeds and Articles of human Compofure, 
 which are as different from each other, as the 
 Perfons that made them. 
 
 Again : The Pajior and the People are not left 
 indifferent what the) are to teach and learnt How 
 then ? The Pallors are to take heed to their Doe- 
 trine. ' What Dodrihe ? Why that which the 
 Apoftle exprefsly ordered to be commanded and 
 taught i • the Things "Timothy was to fuggeft or 
 fropofeto the Brethren by the Apoftle*s Orders 
 the fame Words of Faith in which he had been nou^ 
 rifhedup, and the Words of t\\d.t good Doff rine to 
 which he attained^"- n 7rap?iitcAou^r,H«^, which thou 
 thyfelf hafi followed or obeyed, /. e. received from 
 the Apoftle. They muft alfo hold fafi the Form 
 cf found mrdsy Whofe Form ? The Gentleman 
 Ihould have faid, the Form of found Words thoti 
 hafi heard of me, in that Faith and Love which is 
 in Chrifl Jefus ; even that good Depofit which he^ 
 was to keep by the Holy Ghoft that dwelt in him,"" 
 They w€re to fhew in Do^ri?ie Uncorruptnefs, and 
 to ufe found Speech that could not be condemned.^ In 
 whatDoclrine and found Speech ? Why,in that very 
 Dodlrine which wa§ committed to the Apoftle by the 
 Commandment of God-,'' in that pradical Doaririe, 
 which the Apoftle had been inculcating-, and not 
 in Jewifh Fables and the Commandments of Men, nor 
 in foolifh ^efticns, nor in vain and unprofitable 
 Contentions and Strifes. So that the particular Way 
 to maintain the Bo£frine uncorrupt, is for Paftors 
 to teach what the Apoftle hath taught them, what 
 they have learnt from his Words, the Word that 
 
 K2 he 
 
 >!T;/«;,i.9. ' irim.'\v.\6. « Ibid, ver.i I. abid ver.6. 
 « Z Tim. i.l 3, "" Ibid. ver. 14. > fifuff ii. 7,^, ^ Ibid, :. 5. 
 
68 T'he Cafe of Subfcription 
 
 he received hy Commandment from God, That Form 
 of Do6lrine which he gave them, is God'^s good 
 Depoft committed to them, that pure and incor- 
 ruptible Treafure, they fhould keep with the ut- 
 moft Fidehty, /. e, which they (hould adhere to 
 as the Stan(iard of their Dodrine, and Rule of 
 their Preaching. 
 
 As to all the People, the Direction is equally 
 explicit and particular. They are exhorted to Sta- 
 bility in the Faith. What Faith ? What that which 
 hath been taught by Church Governors fince this 
 Exhortation ? I can't tell, till I know where they 
 live, or what their Faith is. But let the Apoflle 
 determine. As ye have therefore received Chrifi 
 Jefus the Lord^ walk ye in him^ rooted and hiiilt up^ 
 and ftablifhed in the Faith as ye have been taught y ^^ 
 either by the Apoflle himfelf, or fome other di- 
 vinely infpired Perfon. In the Faith they had 
 thus received, they were to be eftablifhed, and to 
 be no more like Children toffed to and fro^ and car- 
 ried about with every Wind of Doifrine^ sv m xu^stoj 
 Twu avS-pwTTwv, by a Set of Dice-players in Divinity^ 
 
 iv Trccvov^ytoc TT^og mv fM^o^iiocv rrig irXocvAq ^ . cunningly 
 
 end fraudulently cogging the Dice, and playing upon 
 ethers falfe Do^rine^ in order to circumvent them 
 into Error, 
 
 'Tis aftonifhing to me, how any Writers of 
 Integrity and Credit can quote all thefe Paflages 
 of Scripture, and yet gravely tell the World, that 
 ihefe are all general Rules , which are ordered to be 
 obferved by the Church *, when every one of them 
 evidently and particularly confronts and condemns 
 the Pradice of fubftituting the Do6lrines of Men 
 in the room of the Dodrines of the Word of 
 God, of fetting up any other Form of found 
 Words, as the Teft of Uncorruptnefs in the Faith, 
 
 than 
 
 J Cokf, ii. 6, 7. * B^h, iv. 14. 
 
Calmly and Impartially ren^tewed, 69 
 
 than what that contains ; and is an Admonition to 
 adhere to the apoftolick Form, and no other ; and 
 to call the Rules, which thefe and the like Texts 
 contain, general Riiles^ and to affirm that they 
 leave undetermined the particular Methods of pre- 
 ferving the Purity of the Chriftian Faith, may 
 ihew the Inclination and Wifh that this was the 
 Cafe, but will appear contrary to the mofl evident 
 Fad, by every one that confults them. And I 
 think the Heart of Man can't invent a more clear 
 and particular Method of preferving any Dodlrine 
 pure, than this : I have delivered this Dodrine to 
 you, as I received it from God, in a plain, eafy, 
 and fhort Form. Hold faft this Form^ and with- 
 
 'draw from all who will not confent to it. 
 
 But he is pleafed to let us into greater Wonders 
 
 ■yet, and not only tells us, that the Apoftle gave 
 Rules without fpecifying the Means proper to the 
 End for which the Rules were calculated, i, e, cer- 
 tain Rules which were good for nothing, or good 
 
 ■ for nothing but to promote this fukle Dice-playing 
 in Divinity ; but that // would, have been impqffible 
 for the Apoftle to have given particular Rules about 
 
 ■ Things of this Nature -, " f. e. it would have been 
 impoflible for the Apoftle, under the Infpiration 
 of the Spirit of God, to have given particular 
 Rules, to maintain and propagate the Truths of 
 Religion, and to preferve the DoClrines of Chri- 
 ftianity in their original Purity. What ? Was it 
 it impoflible for the Apoftle, under the Influence 
 of the Spirit of God, to deliver the Dodirines of 
 Chriftianity in a plain intelligible Manner ? If not, 
 then it was poflible for him to deliver as plain a 
 Rule, and to fpecify as certain Means to preferve 
 thefe Do6lrines in their Purity ; becaufe there is 
 one .very obvious Rule, viz, to adhere to thefe 
 
 Do6lrines 
 
*jo *The Cafe of Subfcription 
 
 Doctrines in the plain intelligible Manner the Apd* 
 ftle hath delivered them, and try all human Opi- 
 ftions by them ; a Rule this, which will anfwer its 
 End while the World endures; and this Rule the 
 Apoftle hath aftually given, in Spite of the Im» 
 jyolTibility of it. 
 
 But why impoflible ? He anfwers : Eecaufe tbefe 
 JRuks muft change and vary^ according to the Varia- 
 $im of Times and Circumjtances, But how doth the 
 Variation of Times and Circumitances affedl the 
 Methods for preferving the Purity of the Chriftian 
 Faith ? Is that Faith fufficiently explicit and clear ? 
 Produce it then as it is, in its own native Simpli- 
 city and Purity, and it will always prevail with 
 honed Minds, without any other Methods what* 
 foever. Is it ohfcure and intricate ? What Methods 
 can the Governors of the Church take, to render 
 "what God hath left obfcure, more clear and in- 
 telligible ? Is it true ? There is but one poflible 
 Way of preferving and defending Truth, and all 
 other Methods of doing it are fpurious and unna* 
 tural. Plain Truth is the bed Difcoverer of every 
 Thing that is oppofite to it. Bring Falfhood to 
 the Light of it, and it will inftantly appear Falfe- 
 hood. Try Herefies and Errors by the Standard 
 of found Dodrine, and their Enormity will in- 
 irantly become vifible. They need no other, and 
 in no Times or Circumftances can have any other 
 Method of difcovering their Bafenefs, but th^ 
 tmch-flom of God's Word that is to try them. 
 piiferences of Churches, and Circumftances, and 
 Times, can make no poflible Alteration. Preferve 
 this facred Teft, this true Touch-ftone, all is fafe, 
 and there can be no Deception or Impofition, nor 
 any Corruption of the Chriftian Faith, but what 
 may be immediately convi6led and confuted. For 
 whether there be fev/ Herefies or many Herefies j 
 
Calmly and Ihnpartially reviewed, 7 1 
 
 Sodnian^ or Ar'ian^ or Athanafean^ or Sahellian^ or 
 ^ritheijiick^ or Arminian^ or Lutheran^ or Cahin- 
 (/ikk^ or Pcpijh Herefies, this fingle Rule is uni- 
 verfally applicable to them : Hold faft ihe Apofik*s 
 Form of found Words. Judge all thefe Herefies by 
 them, and whether they be in this or the other 
 Church, in that of England or Scotland^ or Rome^ 
 their Diflbnancy with this Model and Form will 
 inftantly appear. And ifany new Herefies, /<?/• wbkb 
 we hcFue now no Nantes ^ ihould appear in any future 
 Ages, view them by the fame Model, and their Dif- 
 agreement with it will be immediately difcerned. 
 And if this Model be inviolably preferved, 'tis 
 as impoffible the Purity of the Chriftian Dodrine 
 fhould be loft, as that the Light fhould perifk 
 while the Sun ihines, or a Man fhould be blind 
 whilft he hath the full Ufe of his Eyes. But if 
 you change and vary this fingle Rule, accord- 
 ing to the Variation of Times and Circumftances, 
 and fubftitute one while Athanaftus or Arius^ at 
 another. Pope Fins and the Council of '^rent^ at 
 another, Luther or Calvin^ and at length ne Cham- 
 fion^ and Mr. White ^ and their refpedlive Doc» 
 trines, for Chrift and Paid^ and the found Words 
 they taught J 'tis evident that very different and 
 contradifiory Do6trines will be introduced and 
 taught, and the Dodrine of Chrift and Si. Paul 
 will be obfcured and corrupted as the other gain 
 Ground and prevail \ and we fhall be in Danger 
 of being tcffed to and fro^ and carried aloiit with 
 every Wind of Dc5irine^ juft as the Gamefters 
 fhall throw their Dice, and cheat us out of our 
 Underftandings and Confciences. 
 
 Befides, as Mr. White and his Fellow Labourer 
 have found out a Catholicon^ or univerfal Remei^ 
 to keep all Sorts of Herefies out of the Church, 
 that ^bmt Sficifick Qi Subfcriptioi), mixed up 
 
 with 
 
7 2 - ^he Cafe' of Subfcription 
 
 with the Bitter of certain Penalties, and '/M 
 Sweet of fome good comfortable Emoluments,^ 
 equally proper for one Church, and for another 
 Church, and for every Church, and for all Times 
 and Seafons, Climates, Countries, and Conftitu- 
 tions throughout the World, and by which, it 
 muft beconfeffed, they have wrought fund ry very 
 remarkable Cures; 'tis abfurd to tell the World, 
 •that 'particular Rules mujt change and vary accord- 
 ing to the Variation of 'Times and CircumftanceSy 
 when delivered by an Apoflle, when they them- 
 felves have a particular Rule, which they fjit and 
 apply to all Variations of Times and Circum- 
 ilances, and allow to be equally proper for one 
 Churchy as for another. They pretend to have 
 one Form of Dodlrine, and in order to preferve 
 this pure^ and to exclude all out of their Church 
 who do not hold it, they are for enforcing a fo- 
 lemn Subfcription to it. If a Socinian, Arian^ or 
 Arminian would enter into their Miniftry, or 
 whatever be the Herefy and Enthufiafm they 
 hold, their Language is : Subfcribe, Sir, to our 
 Articles •, that by this Means they may difcover 
 his Want of Orthodoxy, exclude him from' 
 the Miniftry amongft them, or make him add 
 Hypocrify 10 his Herefy, Now if this particular 
 Rule and Method be proper to preferve the Faiih 
 of their Articles pure and uncorrupt, then it will 
 follow, that fubfcribing to any other Form is 
 equally necelTary and proper for the fame End, 
 and that therefore a Subfcription to the Doctrine 
 of Chrilt and his . Apoitles, in the Words in 
 which they have delivered them, will be an equally 
 proper Method to preferve their Doctrine pure 
 and uncorrupt j and this particular Rule and Sub- 
 fcription v/iil be equally applicable to, and effec- 
 tual in all Cafes j and it was no more impofiible 
 " ^ " for 
 
Calmly and Impartially revle'tved. y^ 
 
 for Chrift and the Apoftles to have laid down this 
 particular Rule, than 'twas impofllble for them ; 
 and no other Reafon can be imagined why they 
 did not lay it down, but either that they were 
 not wife enough to think of it, or that they did 
 not apprehend this particular Rule expedient and 
 neceffary. 
 
 *Tis at firfl: View fomewhat furprifing, to fee 
 Men, who profels themfelves Chrillian Divines, 
 labouring with fuch Earneftnefs, to prove their 
 own Religion to be an incompleat imperfect Scheme^ 
 and the great Authors of it to be defedlive in com- 
 mon Prudence ; or rather crafty fubtle defigning 
 Men ; who, afraid at firft openly to own the 
 Scheme of Power that they really aimed at^ 
 have by general Rules, and in a covert Manner^ 
 tho' plainly enough, intimated it to their Suc- 
 celTors^ left them to build upon their Foundation^ 
 and bring to Perfedlion, what theCircumftances of 
 theTimes would allow them only to give the pro- 
 per Intimations and Hints of. For if thefe Gen- 
 tlemen are to be believed, the Apoftle hath given 
 all Power into their Hands, and left it ioXd-^j to 
 their Prudence and Direftion, to make ufe of 
 whatenjer Methods they think fit to preferve what 
 they call the Purity of the Faith. For thus tht 
 Vindicator of the Church of England exprefsly 
 tells us \^ When the Apoftle gave Rules to the Go- 
 vernors cf the Churchy no doubt he dejigned they 
 fhotild make ufe of Means proper to this End. And 
 as he did not fpecify them^ it is evident^ that he left 
 it to them to make ufe of fuch Means as they fhoiild 
 judge proper. All the Texts commanding them to 
 preferve the Faith of Chrift whole and entire^ are 
 fo many Warrants for making ufe of all the Ex- 
 pedient s^ which the l>iature of the ihing requires^ 
 
 L ffr 
 
 * Ch. p/'Eng. Vind. p. 35. 
 
^4 ^^^- Cafe of Subfcrlptton 
 
 cr human Prudence juggefis. And from hiiii Mr. 
 White : ^ The Fo7in and Method of Probation not 
 hcing determined^ that is evidently left to the 
 Determinaticn of human Prudence^ and the Di- 
 7'eufion of Church Governors. A very modeft and 
 ivjmble Allowance this! The Governors of 
 the Church muft make life of fuch Means as they 
 judge proper^ and they have many Warrants from 
 the Apoille himfelf to make ufe of all the 
 Expedients ivhich the Nature of the Thing re^ 
 quires^ or human Prudence fuggefis. So that if 
 hum.an Prudence fuggefts fuch Expedients as the 
 Nature of the Tiring doth not require, the Apoftle 
 warrants them to make ufe of them. They are 
 the fole Judges of what is proper, and every 
 Thing is to bend and fubmit to their Prudence. 
 But God forbid this fhould be true, for the Credit 
 of the Apoftle, and the Flonour of our common 
 ChriRianity ! 
 
 For if indeed it be fo, as thefe Gentlemen tell 
 lis, that the Apodle harh left it to Church Go^ 
 vernors to make ufe of all fuch Expedients, 
 which human Prudence fu2:G;cf}:s3 then it will fol- 
 \o\\\ that Churcli Governors are warranted by 
 this Apoille to make ufe of the moll unnatural 
 impious Means of preferving the Purity of the 
 Faith (which the Nature of the Thing difclaims 
 and abhors) provided they fhould judge them pro- 
 per, and their human Prudence fl:50u]d fugged 
 the Neceffjtv of them. 'Twould be difficult even 
 for Invention itfelf to give a worfe Chara6ler of 
 tht Apoille than this; and if I thought that he 
 deferv.^d it, 1 would henceforward have nothing 
 TO do with him, fnouid be an Enem.y to his Prin- 
 ciples, and think myfelf bound, by all the Re- 
 gards I owe to Truth, Religion, Righteouf- 
 
 nefs. 
 
Calmly end hip art tally reviewed. 75 
 
 nefs, and the common Liberties of Mankind, to 
 make the ftrongeft Oppofition to him I was ca- 
 pable of. For if this Account of him be true, 
 then if Church Governors fhould think all the 
 iniquitous Means of Perfecution proper to pre- 
 ferve the Purity of the Faith, and their human 
 Prudence fhould fugged to them, that Imprifon- 
 ments, Confifcations, Mutilations, BaniHiments, 
 Halters, Fires, Faggots, Crufadoes, MafTacres, 
 Inquifitions, and the like Methods, were proper 
 Expedients to promote this End ; it feems that 
 all the Texts of Scripture that command the 
 preferving the Faith of Chrift whole and entire, 
 are fo many Warrants for making ufe of all thefe 
 Expedients ♦, and that if any one fhould objed, that 
 thefe are Expedients which the Nature of the 
 Thing doth not require, this Anfwer mud con- 
 tent us : The Governors of the Church have nu- 
 merous Warrants for them from St. Paul^ becaufe 
 they judge them proper, and their human Prudence 
 fuggeils them. 
 
 But St. Paul was a wifer, and an honeiler Man •, 
 and thus to reprefent his Character and Doclrine, is 
 to do thehigheftlnjury to both. Where is there, in 
 his Writings, a fingle Intimation of this Kind, that 
 God hath turned over the Chriftian Church, and 
 delivered it into the Hands of Men, whofe Pru- 
 dence and Difcredon, I am. forry to fiy it, have been 
 fo often, and in lb many Ages, only employed to 
 enflavc Mankind, and aggrandize themfelves? Men 
 that have kindled a Fire in the Church, and, inftead 
 of Shepherds and Governors, have, as all will allow, 
 been too frequently the mercylefs Deftroyers of 
 the Flock of Chrifl ; Men, who under Pretence of 
 preferving the Purity of the Faith, have often cor- 
 rupted k, and by the Means their Prudence hath 
 
 L 2 fuggefled. 
 
jb ^be Cafe of Subfcription 
 
 fiiggefted, have introduced and eftablifhed the 
 mod palpable Abiurdities in the room of it. Is 
 their Prudence to take place of all other Con- 
 iiderations human and divine ; and that Rock^ on 
 which the Chriftian Faith and Church are built, 
 and againii 'which the Gates of Hell Jhall not pre- 
 vail^ at laft difcovered to be nothing better than 
 human Prudence, and the Expedients fuggefted 
 by that Prudence ? Is Chriftianity at length 
 become a Matter of mere human Policy, 
 to be defended by human Subtlety and Art, 
 or by Secular Power and Violence P Are we thus 
 entered into the Tents of Mahomet^ and afraid to 
 truft the Do6lrine of Chrift to its native Strength, 
 to its own proper Evidence, and the all-powerful 
 Protc6lion of the Providence and Grace of God I 
 I am more than ever convinced of the Unrea- 
 fonablenefs and Iniquity of this Subfcription Scheme^ 
 when I confider the dreadful Lengths to which it 
 tarries the Defenders of it ; drawing them not 
 only into Affertions that carry in them the moft 
 iiijurious Reflexions on an infpired Apoftle, and 
 the Doftrine delivered by him ; but forcing them 
 into Conceffions, that juftify, not only the Ex- 
 pedients that Papifts make ufe of to opprefs the 
 Proteitant Religion and Liberties, but which 
 Mahometans themfelvcs employ to eflablifh their 
 own Impoilure, upon the abfolute Ruin of the 
 Chriilian Name and Religion. 
 ■ And upon the Whole, as the Apoflles have no 
 "X'here (aid in fo many Words^ that the Governors 
 cf the Church fJjall require Subfcription to a Set of 
 explanatory Articles^' nor given them any Power to 
 make thofe explanatory Articles, the Tefts of 
 Soundnefs in the Faith of Chrift:, which they re- 
 c-eive-d from him, and delivered in his Name ; 'we 
 
 ccnnst 
 
 f Ch, f/Er,^ VlrJ, p. 41- 
 
Calmly and Impartially revieuoed. jy 
 
 iannot pqffibly have any fufficient Authority for fuch 
 a Praifice. The Orders to examine and prove are 
 fpecial, particular, and exprefsly determined. The 
 one great Rule of Trial is unalterably fixed, and 
 the Means not /^//, as they cannot be with Safety 
 to the Chriftian Faith, to the Birefiion of any 
 mortal Men. The Means and Methods of dif- 
 covering who are found in the Faith y and who are 
 not^ are precife, and immutably ordained by an 
 Authority more than human, and can't alter as 
 Times and Circumftances alter ^ or as Herejies are 
 few or more numerous^ or as the Craft or Cunning 
 of Men makes it proportionably more or lefs difficult 
 to difcover their Sentiments^ And therefore^ when^ 
 ever the Governors of the Church judge the Times 
 and Circumjiances to be fuch, as to fet up an In- 
 quifition into the Confciences of Men, and require 
 this particular Method of Subfcription to unfcrip- 
 tural Articles, to carry on this unchriftian and 
 iniquitous Scheme ; they a5i without any Shadow 
 6 f Authority^ and in Contradidion to the very 
 Method prefcribed by the Apoftle, to examine and 
 try whether we ourfelves or others are found 
 in the Faith, 
 
 Chap, IIL 
 
 The PraBice of the primitive Church on this 
 Head^ conjidered^ 
 
 N' QT content with Arguments, the Champion 
 pleads Prefcription^ and tells us, that // we 
 hok iujo this Prakice of the primitive Churchy we 
 
7? ^he Cafe of Subfcription 
 
 find they made ufe of this very Method of Suhfcrip^ 
 tion ; ^ and becaufe he was not at leifure to pro- 
 duce any thing of his own, mod learnedly refers us 
 to Mr. Bingha-m^s Antiquities. Well, let MwBirfg- 
 bam be produced. He tells us, that the fourth 
 Council of Carthage, that met A. C. 398, prefcrihes 
 a particular Form of Examination^ by way of In- 
 terrogatories^ to the Bifhop that was to be ordained. 
 What then ? How doth this prove that they made 
 ufe of this very Method of Subfcription^ as he un- 
 dertook to prove ? Why, Examination by Interro- 
 gatories, is with every honeft Man equivalent with 
 Suhfcription, Suppofe it is, doth every honeft Man 
 that honeftly anfwers a Queftion, fubfcribe to it ? 
 We did not want to be informed that the primitive 
 Church examined the Candidates for theMiniftry, 
 but that they forced them to fubfcribe to fome ex- 
 planatory Articles or Creed. But there is not a 
 Word of this in the Canons of the Council of 
 Carthage, And fuppofe there was, doth he think 
 we will take the Council of Carthage^ held at the 
 Clofe of the fourth Century, for the primitive 
 Church? And doth he not know that there is even 
 fome Queftion as to the Truth and Authenticity of 
 thefe very Canons ? Whether he did or did not 
 know it, why did he quote them upon us as Au- 
 thorities ? 
 
 The other Authority is from an Edi<5l of Juf- 
 iiniany who lived fo low down as the fixth Century. 
 And what doth he fay ? Why, that he who ordains 
 n Bijhopj Jhall demand from the Per Jen to be ordained 
 a Libel fubfcribe d by hitnfelf, containing a Coyifeffion 
 of the Orthodox' Faith^ i. e. the Perfon to be or- 
 dained ihall make his own Confeffion^ and fubfcribe 
 
 it. 
 
 8 Ch. Er^g. Vivd. p. 42^ * ATaiTH^^cfi tfii ^ore^c\^ 
 
 '^i9i«f. Novel, 137, p. 364. Edit. Her., Steph. 1658. 
 
Calmly and Impart inlly reviewed. j^ 
 
 it.: But what hath this to do with the modern 
 Method of making tlie Perfon to be ordained to 
 fubfcribe a Creed ready drawn up to his Hand by 
 others, and which he had no Share himfelf in 
 making of ? This was what he fhould have proved, 
 in order to juftity the Pradlice of Subfcription in 
 the Church of England. Juftinian^s Novel is ra- 
 ther a Juftilication of the Manner of Ordination 
 amongft the DiiTenters, who don't impofe their 
 own Confeffions on the Perfons to be ordained, but 
 defire them either to give in their own ConfefTion 
 in Writing, or to read it publickly in the Congre- 
 gation, before whom they are to be ordained. 
 Thanks to the Gentleman for this kind Teftimony 
 in Proof of the Antiquity of our Method of Or- 
 dination. What now is become of this fame 
 Pradice of the primitive Church ? Of his two 
 Proofs, one is not earlier than the fourth Century, 
 and that fays not a Word about Subfcription ; and 
 the other is fetched out of the fixth Century, 
 and vindicates, not the Pra6lice of the Churches 
 Method of Subfcription, but of the more jufi: and 
 equitable one made ufe of by the DiiTenters, in 
 the Manner of their Ordinations. So that as yet 
 we are fafe, as to the Quarters from whence we 
 v/ere made to fear our greateft Danger, "viz. Scrip- 
 ture and Antiquity, 
 
 The Cafe of Syne/ms^ a Platonick Philofopber, 
 chofen Bifhop of Ptokmais, in the fifth Century, 
 A. C. 420, 1 think evidently proves all that I want 
 to prove, mz, that even at that Time there were 
 no publick Creeds drawn up by the Church, Sub- 
 fcription to which was made a conllant necelTary 
 Condition of Ordination •, becaufe had there been 
 any fuch Condition, Syne/ms could not have com- 
 plied with it, fince he exprefsly denied the com- 
 monly received Notion of the Refurrt^ion^ and 
 
 looked 
 
So 7he Cafe of Siibfcnption 
 
 looked upon that Do6brine as a Sort of a myjlicat 
 inexplicable 'Thing *, and fays, that he was far from 
 agreeing with the Vulgar in their Opinions^ that if 
 be was called to the Priefthood^ he durfi not diffemble 
 his SentimentSy that he called God and Man as Wit^ 
 neffes to this^ that his Tongue fiould never differ from 
 his Mind *, that he would give no one Reafon to fay 
 of him that he fnatched an Ordination without difco- 
 vering himfelf-, and that if after this Declaration^ 
 which he would not have concealed^ they would make 
 him a Bifjop^ he would fubmit to the Neceffity, ' 
 Now as Synejius was not ordained, moft certainly^ 
 without any ConfefTion of his Faith, 'tis as cer- 
 tain he could not, and did not fubfcribe to any 
 of the received Orthodox Creeds of thofe Times, 
 in which the Article of the Refurre6lion is almoft 
 univerfally found ; becaufe this would have been 
 a notorious Inftance of that Diflimulation, which 
 he thought was difpleafing to God. And there- 
 fore I conclude, that Synefius, according to the 
 ancient Cuflom, delivered in his own ConfefTion 
 of Faith, and that though he omitted to declare 
 his Belief of the Refurredlion in it, it was borne 
 with, out of great Efteem for the Man, and in 
 Hopes that at length he might fee, and be brought 
 to the Acknowledgment of this Truth. And 
 though 'M.X.Bingham alTerts, that the general Prac^ 
 
 tice 
 
 I'cLVlCt ®iO]/, TAVTct CtV^^S<i-7f'6^ fJ.Ct§TVfOUa.t AoyfxetTd. 
 
 <f\i ««, i-TniAvyeKToixcLi, «/£ ^ctaicttTei lAot T^of 7\w yharlcfy 
 r\ yyuuii. OvTco hiycav et^iUKeiV otfxctt 0sw. Ov ^■hKqij.cx.I 
 J^iKiLTctKiKeif^^dii Tivt 'TTi^t i^.n \oyoy, «? ctyyo»^6i^ n§7ra,(^a. 
 *Tny X«foToj//cti/ « cTg 7«T.'t'J' osLVi^coy yivo/xivay, ATif 
 
 08OJ, vjo^vs-ofAAi T«y sit,\'ckyKy]V' Synef. Epiji* 105. 
 
Calmly and Impariially revle-wed, 8 1 
 
 t'ue of the Church was to require AJfent and Sub- 
 fcription to the Ride of Faiths before Oj'dination^ ^ 
 yet he hath produced no Fadl to prove it, before 
 Jiijiinian's Edifl juft mentioned ; and even that 
 relates to the dehvering in their own ConfefTion 
 figned, and not to their fubfcribing any pubhck 
 Creed, eftabliflied by the Church, as a general 
 Rule and Tefl: of Orthodoxy. 
 
 But both the Methods, of examining the Per- 
 fons to be ordained by Interrogatories^ and obli- 
 ging them to give in 2i particular Confejfion of their 
 Faith ftgned^ are comparatively modern ; of which 
 there is little or no Mention in the ancient Chri- 
 flian Writers. The primitive Method was quite 
 different, and much more efFeiftual. What this 
 was, we may learn from feverai ancient Writers. 
 
 St. Clement^ ^ in his Epidle to the Corinthians^ 
 tells them : Our Apoftles knew^ by our Lord Jefus 
 Chrifl, that there would be a Contention about the 
 epifcopal Name^ or Office : That for this Caufe^ 
 through the perfeEl Foreknowledge they received^ they 
 conftituted the forementioned Bifhops^ and then re- 
 gulated the Manner of their future Succeffiion ; that 
 when they were departed^ other approved Men might 
 Jucceed into their Minijiry, Such therefore as were 
 appointed by them^ or by other worthy Perfons after 
 fhemy with the Confent of the whole Churchy and 
 
 M wha 
 
 ^ Antiq, B. 4. p. 120. 
 
 ^ Yitti 01 eLTOToKot ii/L^" iyvacTAV i/liA T» KveiH iijuu^" I«a*K 
 
 Xe«r», OTl ieXf %TCU iTt T\i OlfOfJL<tT@- THi's'TrKrKOyrVi' tflioL TOJJ' 
 tLuu owj tIw euTtctVy'Tr^yvcoffiv «A.«90T«? 7ZKeicLVi KctTi7i]<TctV 
 7iSi 'TT^ei^il/^^a^, iy (J-iTct^V iTTiVOyXw cfliJlcoyM-lTtV, OTTCO^ IctV 
 iLOiyt.n^U(TlVi <f\ldLj\i^UVTdLl iTi^l J\id\oy,l^ct(TfdfyOl etVtP^i^, 
 
 tIjj KeiT\i^yia.v auTCdV. T»f ouw KATct<reL^ivTct^ vrt tKHVxy, 
 
 T« Xe^rs ^J.ifJ^p7V^t)ySpM^Tl -TTOKAOl^ 'XJ^VOli UTO -TTAVTiOVt 
 
 •7»T«f K SitKcucoi vofj.i^o^ A7r9Q<it,Ki\K^Tni heiT^^y'*Ai. Cle- 
 ment, EpiJ}. I. C.44, 
 
St2 ^'he Cafe of Suhfcriptm 
 
 i:^ho have miniftred without Blame to the Flock of 
 Chriji^ and had for a long Time the univerfal Ap- 
 f)r9bation, jhould not be removed from their Service, 
 The ^'Joy.i'xK<ry^svoi were the approved Men, Perfons 
 well known to others, of Reputation and Cha- 
 rafler, arwii fuch as the whole Flock were ac- 
 quainted with, and gave their Teftimony in Fa- 
 vour of. 
 
 So St. Cyprian: "" God commands the Prieft to he 
 placed before all the Congregation ^ i. e. injlrucls and 
 JJjews usy that facerdotal Ordinations Jhould not be 
 made^ without the Affiftance and Confent of the Peo- 
 ple ; that by their Pre fence the Crimt^s of bad Men 
 ^my be difcovered, or the Merits of the Good decla- 
 red-^ and that the Ordination may bejufl and lawful^ 
 which hath undergone the univerfal Examination and 
 Judgment. And this, as he farther remarks, was af- 
 terwaKls obferved, by Divine Command, in the A5ls 
 cf theylpojlles. For when ^n Apojile was to be or- 
 dainedin the room of ^judsis^ Fqicy fpeaks to the People 
 who were met together^ and the Choice was made 
 out of thofe v;ho had been Companions of the 
 Apoftles, all the Time that the Lord Jefus went in 
 and out amongft them. And when the Deacons 
 were -ordained, the Apoftles ordered the Multi- 
 tude of the Difciples to look out av^^cct; sg y^wy 
 
 jLca^Tu^cu/Afuo'j^, Men amongft you of good Report^ 
 iox whofe good Chara6ler they themfelves could 
 witnefs. And the People were all thus carefully 
 dud cautioiijly called together in the Tranfatlion of 
 ibis Jffair^ that no unworthy Perfon might creep 
 
 into 
 
 ^ Coram omni Synngogn jubet Deus ccnflrtal Sacerdotem, 
 3. e. inllruit & ollendit Ordinationes Sacerdotales non Jiifi fub 
 Populi alliftentis Confcientia fieri opartere-; ut Plebe pfa^ienrc 
 vel deteganturMalorum Crimina, vel Bonorum Merita pracdi- 
 Aencur.et fit'Ordinatio julla & leguim.i, qux omniumSuiFra^io 
 
Calmly mid Impartially- reviewed. 85 
 
 n 
 
 into the Service of the Altar^ or the epifc opal Station. ■ 
 This was the truly primitive and apoftolick Me- 
 thod of obtaining Satisfadion as to the Charaders 
 of the feveral Officers of the Church; and as it 
 was an extremely prudent Method in its own Na- 
 ture, fo it was almoil univerfaily pradtifed •, and 
 even fo low down as the Times of Cyprian \ for as- 
 he farther remarks : This MetM is to be obferved 
 and kept up as a Divine Tradition^ and apoftolick 
 Pra^ice^ which is now the Cuftojn amongft us^ and 
 throughout almoji all the Provinces \ that in order 
 to the rightly performing Ordinations^ the neighbour- 
 ing Bifhops of the fame Province floould meet together 
 at the Place where the People dwells over whom the 
 Perfon is to be ordained^ and that in the Prsfeme of 
 the People the Bijhop fhould be chofen^ becaufe they 
 fully knew how each Perfon lived, and were w ell ac- 
 quainted with every one's Manner of ConverfationJ^ 
 
 Origen ^ alfo hath a like Obfervation.. /;? tho' 
 ordaining a Prieft the Prefence of the People is alfo 
 Tiecejfary^ that all may. know and be certain y. that h^ 
 
 M. 2. '^hox 
 
 ^ Quod utique idcirco tarn diligenter & caute convocat» 
 Plebe tota gerebatur, ne quis ad iMtaris Miniilerium, vel ad 
 Sacerdotalem Locum indignus obreperet. Epijh 6j. 
 
 " Propter quod diligenter de Traditione Divina & Apoftolica 
 Obfervatione fervandum eft Sc tenendum, quod apud nos quo- 
 que^ ^ fere per Provinsias univerfas tenetur, urad Ordinati- 
 ones rite celebrandas, ad • eam Plebem, cui -praepofitus ordi- 
 natur, Epifcopr ejufdem Pravinciae proximi quique conveniant,- 
 & Epifcopus delegatur Plebe priefente, quas fingulorum Vitam 
 pleniflime novit, & uniufcujulque Adlum deejus Converfatione 
 perfpexit. Id. ibid. 
 
 p- Requiritur enim in ordinando Sacerdote Sc Praefentla Po- 
 puli, ut iciant oranes & certi fmt, quia qui prsftantior eft ex- 
 omni Populo, qui doftior, qui fanaior, qui in omni Virtute 
 eminentior, ille elegitur-ad Sacerdotiuna ; & hoc adftante Po- 
 pulo, ne qua poftmodum Retradatio cuidam, ne quisScrupulus- 
 refideret. Hoc eft autem quod &■ Apoftolus prxcepit in Or- 
 dinatione Sacerdotis, dicens : Oportef autem ilium & Tefti-- 
 ir.Qt^iu-m habere bonum ab his qui foris funt. Ccfmncnt. in 
 Lsvit, p. 216. Edit. Bencdi^. 
 
S4 ^he Cafe of Stibfcriptim 
 
 who is chofen to the Priefthood is more excellent than 
 the rej}^ more learned and holy^ and eminent for all 
 Virtue ; this muft be done in the Prefence of the PeO' 
 pky that there ?nay be no Room for after Retraoiation 
 or Scruple ; zvhich is what the Apoftle commands in 
 the Ordination of a Priefi^ faying: He mnft have 
 a good Teftimony from them that are without. 
 
 In hke Manner the Apoftolical ConftitutionSy 
 inftead of prefcribing Siibfcriptio7ts and Interroga- 
 tories to thePerfon to be ordained, order thaf^ he 
 jhall he iinhlameable in all Things^ and chofen by all 
 the People upon Account of his fuperior Excellency ; 
 that' when he is named and acquiefced in^ the People 
 fhall meet together^ with the Prefbytery^ and as many 
 Bifioops as are prefent^ on the hordes Day^ and ftg- 
 mfy their Confent ; that he who is chief among fl 
 them fhall ajk the Prefoytcry and the People^ if that 
 is the P erf on they demand for their Ruler : And 
 when they have ftgnified their Confent^ he mufi afk 
 them again^ if they all bear him Witnefs that he is 
 worthy this great and ^ excellent Authority ; whether 
 he hath been rightly cbfervant of the Duties towards 
 God ', if he hath maintained Juftice towards Men ; 
 
 if 
 
 ct^icavrQ', crwjzh'jcov o Act©- ay^^- 7co 'j^iff Cunetct) }t) Ton 
 
 'WH^vatV iTnaiCCTTCI^, cVHUS^ri KVeiCf<,iU (flwd):PQKeiTC;>» O cAs 
 cLVTO^ i^iVt 01/ CttTCl'Tctt e-li cipyjVTa,. >di ZTlViViJetVTmf Tf OO"-? 
 
 €^5pfy7ct7<y, « /xeifTvcoiTa.1 vttq 'jra.vrcov ei^ioi eivcit tjij //5- 
 ydLK)H rcLVTiii £) y.cty.'Trpj.i Viyiy.avicLii et ta >ca,Tct rm ei^ 
 OiOv uvTs-j <i.v(jtC&:ccv Jtarco^d-c-jTcti, a ja, Tr^oi ctiz-S-fcy-jf^^ c/1/- 
 
 KcllcL '7ii(^vKcfA.7ctlj ei TO. HtLroi. TOV Ol)tOV CtUT« tLCtKOi^ UKOVC~ 
 
 y.cncL ci\iid-e-:cLV , ctAA* a Kctrct TfoAH-d/y i^ct^TV^YiffcLvrcdV 
 
 'TOi'iTOV aVTOV f-.Vcf/, fc'? STT/ cf^ IKCL%'Y] 0£iy, >U X^l^CO, TTCtOOnO^ 
 
 <f[\i?^cLd\il )^ Tit hyiki Ylifiv/y.cLTciiX^ "TreLVTccv 7eov cty t:-^v iy Xoi- 
 
 TdpyiKbiV TTl'iViJ.etT&iVf iK, 7"f/7» 'TTctKtV 'yTV-^iCrScOTCtl' , &i Cl^tOi 
 
 7^ a^iQVeiVAi, K. r. A. Lib. 8. c. 4. 
 
Calndy mid Lnpart tally reviewed, 8^ 
 
 if he hath been a good CEconomift in his own Family^ 
 and in his Life unhlameabk. And when they have 
 all given their 'T'ejlimony according to ^ruth^ without 
 Partiality and Prejudice^ that he is fuch a Perfon^ 
 let them be cjked the third Time^ as in the Prefence 
 of God the Judge^ and Chrifi^ the Holy Ghofi alfo 
 frefent^ with all the Holy and minifiring Spirits^ 
 whether he he truly worthy this Service ? And on 
 their agreeing the third T'inie^ that he is worthy^ the 
 ' Ordination is to proceed. 
 
 I may add, that St. Paul afled agreeable to this . 
 Method, in the Choice of Timothy for his Com- 
 panion, 0? sfAX^TV^ino VTTo Twu cc^sX(p(jov, who had the 
 
 Tejlimony of the Brethren in Lyftra and Iconium/ 
 to his good Character •, and with refpedl to a Bi- 
 ihop, he tells us, that he muft jtAa^m^iau xaXr/u fp^£»v, 
 be well and honourably fpoken of by' thofe who are 
 without ; ^ be one of an univerfally good Reputa- 
 tion, and to whofe unblameable and excellent Be- 
 haviour all v/ill be ready to bear their Teftimony. 
 
 And as to Deacons, outo* cTe ^o>ti/Aa^£(r3-w(rav Trpwroy, 
 
 let thefe befirfi^ ^ not, according to the Champion^ % 
 Criticifm, examined by Church GovernorSy but by 
 long Trial, and univerfal Experience, well ap- 
 proved-, fuch as the Church, from full Acquain- 
 tance with themjhath full Satisfadlion in, as to their 
 being grave^ &c. They muft be, as Si. Clement ex- 
 preiTes it, in the aforecited Quotation, ^s^oynfAoca-- 
 f/.£voi civ^c£-. Words that don't mean, Men interro- 
 gated and examined by the Clergy, but Men that 
 others of good Charader and the whole Congre- 
 gation will, by their unanimous Teftimony in 
 their Favour, approve and acquiefce in, as wor^ 
 thy that Office ; Men whofe Lives have been tried, 
 and who by Expaience have been found hlamelefs. 
 This was the primitive Method of judging of 
 
 thofe 
 f Ms xvi, 2, f J T:im, iii. 7. < Vo, ver. lo. 
 
86 ^he Cafe of Suhfcription 
 
 thofe who were to be ordained to facred Offices v 
 not by putting a few Interrogatories to them, 
 which artful Men may eafily evade the Force of; 
 nor by calhng on them to fubfcribe a certain human 
 Creeds or Set of unfcriptural Articles^ a Thing ab- 
 fohitely unknown to theprimitiveChriftianChurch ; 
 but by a folemn Examination into their Qualifi- 
 cations, and pad Behaviour and Character, from 
 fuch Perfons as bed knew, and had been Jong, in- 
 timately, and fully acquainted with them. And 
 this is the mod rational and effedual Way that 
 can be taken in fo important an Affair, and irr 
 whic:h 'tis lets likely that they who ordain them' 
 fhould be deceived, as to their Morals or Principles. 
 The Author of "The Church of England Vindi- 
 cated takes upon him to talk with great Afllirance; 
 of the Defign and Intention of the mod ancient- 
 Creeds ', and to give us the Reafons why they 
 were no larger, nor more explicit. He tells us, 
 that Creeds were originally intended for the Ufe of 
 Catechumens^ and firft iifed only in the Office of Bap^ 
 tifm \ that they were intended to be only a floor t Sum- 
 fjiary of Credenda, and that is a fuficient Account 
 why thefe moft ancient Creeds were no lofiger^ nor 
 more explicit. ^^ Thougb the Gentleman cites two 
 very great modern Names for the Proof of thefe 
 Affertions (Mr. Bingham and Dr. IFaterland) yet* 
 I mud take the Liberty to tell him, that they 
 are not true, and have nothing in Antiquity and 
 the prim.itive Writers to fupport them. For what, 
 are thcfc moft ancient Creeds that he talks of.? Are 
 they Scripture Creeds ? If fo, will he be fo good 
 as to point out fonie h\v of thefe, which were in- 
 tended for Catechumens only^ and which w^ere fo 
 fl:iort and fimple, as that the Catechumens were to 
 be inftructed in them, previouily to Baptifm, for 
 
 manv. 
 
Calmly and Impartially reviewed. 87 
 
 n:iany Days together, and even, as Jerow fays, for 
 foriv. I can produce him Scripture Inftances to 
 prove, that though the Creeds which the Cate- 
 chumens were to learn were very fhort, yet that 
 they were baptized without half forty Hours pre- 
 vious Inftrudion. Or doth the Gentleman mean 
 by the mod ancient Creeds, liich as were drawn 
 up by thofe who fucceeded the firfl Rifhops and 
 Pallors of the Church? If he fliould affirm that 
 fuch of thefe as are left on Record, were originally 
 intended for the Ufe of Catechumens^ he will find 
 it extremely difficult to produce any Proof of it. 
 I will take on me to affirm that there is none, as 
 will evidently appear to every one, who will take 
 the Trouble to perufe them. 
 
 Mr. Bingham^ to whom the World is much in- 
 debted for the learnedCoUeSions he hath made, as 
 to the Antiquities of the Church, hath given us a 
 Tranflation of feveral of the mod ancient Creeds ; 
 beginning with that of Irenaus. I (hall go higher, 
 notwithftandingBiffiop Pearfon's Obfervation, that 
 the Writers before Irenaeus do not formally deliver 
 any Rule of Faiths ufed in their own Times, For 
 if that learned and reverend Prelate means, that 
 they did not deliver any Rule of Faith, agreed 
 upon by the common Confent of the Church, as an 
 authenticky authoritative common Standard^ 'tis un- 
 doubtedly true. But then this is equally true of 
 Iren^us, and the Fathers after him -, and theWri- 
 ters before Irenaus did certainly deliver, in the 
 Forms they have left us, the common Principles oj^ 
 Chriftianity^ as they were then generally held in 
 the Chriftian Church •, and therefore, as they may 
 afford fome Entertainment and Profit to thofe 
 who have not Leifure or Learning to confijlt the 
 Originals,are not thrown all together in anyTreatile 
 that I have feen^ and will afford me fome material 
 
 Rcficclicnsj 
 
8 8 7 he Cafe of Subfcription 
 
 Refle(5lions, pertinent to the prefent Controverfy^ 
 I Ihall give them in their proper Older, mrii^ing 
 liiyfelf refponfible for the Tranflation. 
 
 I Ihall begin with a few of thofe which are of 
 unqueftionahle Antiquity and Authority, which, tho* 
 they are very fhort, appear to me to be the more 
 excellent for that very Reafon j becaufe the fhor- 
 ter they are, they are the more likely to be plain, 
 and on that Account to be the more eafily remem- 
 ber'd and underflood. 
 
 The firft is the Creed of Simon Peter, and 
 which was fo far from being intended for Gate- 
 £humens only, that 'tis declared to be the eternal 
 impregnable Foundation of the Chritlian Church, 
 and commended as fuch by a very great Perfonage, 
 The Creed is : Thou art Chrift^ the Son of the 
 living God, The Commendation given of it 
 hath no Cenfure mixed with it, upon Account of 
 its Shortnefs : Jefus anfwered and faid unto him, 
 Bkjjed art thou^ Simon Bar-Jona *, for Flefh and 
 Blood hath not revealed it unto thee, but my Father 
 which is in Heaven, And I fay alfo unto thee, T'hou 
 ^r/ Peter, and upon this Rock I will build my Churchy 
 and the Gates of Hell floall not prevail againfl it.^ 
 
 St. Paul hath alfo delivered a fliort, but com- 
 prehenfive Summary of the Chriftian Faith, fho* 
 there be that are called Gods, whether in Heaven or 
 in Earth, as there be Gods mafty and Lords many ; 
 yet to us there is but one God the Father, of whom 
 are all Things, and we in him ; and one Lord Jefus 
 €hrijl, by whom are all Things, and we by him/ 
 Or, as he elfewhere exprefles it : There is one Body 
 and one Spirit -, even as you are called in one Hope 
 of your Calling : One Lord, one Faith, one Bapiifm. 
 One God and Father of all, who is above ally and 
 through all, and in you alL\ 
 
 In 
 »Ai«^//&.xvi. 16,17,18. y 1 Cor.viii.5,6* ^£"^^.iv.4,5,6. 
 
Cahily and Impartially revie^wed, 8^ 
 
 In the Epiftle of Barnabas * we have the fol- 
 lowing Summary of Chriftian Dodlrine. ConjJder 
 therefore y Children^ that the gcod Lord hath before 
 difcovered to us all 'Things^ that we 'might know to 
 whom we ought in all Things to give nanks and 
 Fraife, " If therefore the Son of God, who is 
 Lord, and fhall hereafter judge the Quick and 
 the Dead, fuffered^ that his Stripe might 
 quicken us \ let us believe that the Son of God 
 
 <c 
 
 *' could not fuffer, but for us. And being alfo 
 *' crucified, he was made to drink Vinegar and 
 
 cc 
 
 Gall — and offered the VefTel of his Spirit a Sa- 
 crifice for our Sins.** In the Glofe of his Epi- 
 ille he fpeaks of the Refurreciion^ and final Retri- 
 hution^ at the Day of Judgment. 
 
 ^l, Clement^'' exhorting the Corinthians to 
 Peace and Unity, ufes this Argument : " Have 
 '' we not one God, and one Chrift, and one Spi- 
 *' rit of Grace, that was poured out upon us, and 
 
 N " one 
 
 * Oojtsif voUTi, TSKiet sviP^oTvvi}^^ oTi TTXvToi a xecXo^ Ki^^lOq TTpeS" 
 
 ^tKoaCj iTTUi^iv, tvcc >) iiXnyn ccvra H^ejoTroma-t} yiu*u,<,' nirtva-oujt^y o]t 
 
 zUiSXXi CTKVJOi rov TTvsvfjtjXTOii ^»o(r<Pi^iiv ^v(rtcc\ S. Barnab. Epiji, 
 c. 7. O yci? TOiVTX TToiav, iv TV, /i3«(riA$u6 Ty ©£a ^alfiiv^ v)(m: ccf, 
 O itiiyie. ixMyefJt/ivo^y fAiToc. rav ityuv eivTn (rvvuxoXureii. AmriSTo 
 aii(t?'ot<n<;, ^i» rero utTecTTo^otnc, Id. f. 21. 
 
 ^ IvxTi f^m yj evxi swt ®iov i^ofJbiVf iceti mot. Xf<«"»Kj ««« s» 
 
 TivtVfjbeC T}j5 ^ot^-ro^ t« «K;^t/S-j» ip' ti[A€C^.y x,xi f/'iei «Af50"<« i¥ Xf*^<»'. 
 Clement. EpiJ}. c. 46. Et^jjvq xttc jruvToy-oxTo^oq &ix. htih 
 O fjjiyu^ ^/Sf/zin^yoc Kui s'so'^otij? t»v ecTTxtrm. C. 20. ETnaiixvuTUi 
 eiii)itKa>i jJW'iv T'/.v f/jiX>ievcrxv ecix^-cctriv i(ri(rB-xi, i}i Ttjv xTTX^xviv iTtoiii- 
 rrxTorov K'-'^'O" Ivitrsi/ XpJfavj iKvix.^av uvx^nrrxe,. C. 24. To (Tvjj^- 
 T*e» T})^ l«,£yc«Ao(rt/j'}}?']a ©18 Kt/^tc? aj/AcyK Xpf5"6(;. C. 16 En Aoy** 
 T33? \Jtiiyx>.c(rvvy\^ uvts orvvSTna-XTo rx TTxvrXt x,u.i t» >.nyei ^u\x'Xk 
 
 ttUTX KXTa^^iil^eci, C. 27. UlfAxX^'fH 6, 1< P^iX TyiVllfAiTtfiC'.- J-fc'rjj- 
 
 ^ixv iK^vS-iv. C. 7. ivoof/jiv I^jtTay X^'^o*' ro» xpx^iatx re:' tt:^" ''?e^»f 
 ttytuvy rci TT^o^XTtiv kxi (ioijBey r:)<; xu-B^'-v^utc nifjue-Jv. c. 36, 24., 25, 
 
 t8, 35. 0< A«<T8^yot TJJ5 f(ru^iTOi TU Qsa tiiiL TTtiVfiieCTOi xyiH Sgi 
 
 (AiTXvtiX'i f?[X^,r,irx7, c. 8, 
 
90 T'he Cafe of Subfcription 
 
 ■^^ one Calling in Chrifl: ? " And though there be no 
 other formal Rule of Faith delivered by him, yet 
 the Heads of Doftrine that he mentions in other 
 Parts of his Letter, put together, are thefe: 
 ' That God is Almighty, the univerfal Creator, 
 ' hath given many Proofs of the future Refur- 
 ' red:ion, and raifed up Chritl as the firft Fruits 
 * of it : That Chrilt is the Scepter of the Majefly 
 ' of God, the Word of his Greatnefs, by whom 
 ' he conftituted all Things, and is able to deftroy 
 ' them ♦, that his precious Blood was died for our 
 ' Salvation ; that he is the High-priell of our 
 ' Offerings, and the Patron and Helper of our 
 ' Infirmities: That there fhall be a future Refur- 
 ' rection. Judgment to come, and immortal Life, 
 ' and that the Minifters of Divine Grace fpake of 
 ' Repentance by the Holy Spirit." 
 
 The next I fhall mention is that of St. Igna- 
 tius, *" in the fmaller Epiftles afcribed to him. 
 Clcfe your Ears when any one [peaks to you without 
 Jefus Chrill, " Who was of the Seed of David^ 
 " and was the Son of Mary •, who was truly born, 
 *' eat and cirank, was truly perfecuted under Ton- 
 •■' tins Pilate^ was truly crucified and died, in the 
 *' View of Things in Heaven, and on Earth, and 
 *' under the Earth -, who alfo truly rofe from the 
 '' dead, his Father raifing him up, as the Pattern 
 " after which his Father will by him raife up us, 
 " who believe in him, by Jefus Chrid." 
 
 In 
 
 Jn^iTc. S- I^nat. Epiji, ad Trail, c. 9. 
 
Calmly and Impartially rrciewed, 9 1 
 
 In the larger interpolated Epiftles '^ we have the 
 following Summary : Beivare that ye fall not into, 
 the Snares of vain Opinions^ but be ye fully eftabli- 
 Jhed " in Chrid, begotten of the Father before all 
 " Ages, and afterwards born of the Virgin Mary^ 
 *' without Converfe with Man •, who lived hoUly, 
 *' and healed all Manner of Difeafe and Infirmity, 
 " amonglt the People, and did Signs and Won- 
 " ders for the Benefit of Men, and declared the 
 " one only true God, his Father, to thofe who 
 " had launched out into Polytheifm, who fuffered 
 " and endured the Crofs, by Means of the mur- 
 " therous Jews, under Pontius Pilate, the Cover- 
 " nor, and Herod the King, and died and rofe 
 " again, and afcended into Heaven to him that 
 *' fent him, and fat at his Right Hand, and fhall 
 " come at the Conclufion of the Ages, with his 
 " Father's Glory, to judge the Quick and the 
 *' Dead, and reader to every one according to 
 ^'^ his Works. He who fully knows and believes 
 " thefe Things is blefied." 
 
 I fhali add here the Heads of Do6lrine, as we 
 find them in two fuppofttitious Epijiles, afcribed^. 
 though falfely, to St, Ignatius. In that to the 
 Chriftian Converts at TarfuS:, the Author thus 
 
 N 2 exhortSs 
 
 d 0«Aft> xflo<Pv?.citr<ria-B'cii vfA,ei^f fhn SfA»7:iFUf s<? Tac ty^^Tf* rijf 
 
 y_w>)^ivTiy^a.fcc TH TTATpoc, yiv'jut/jivci ^i v^ipov IK Mxpix^ TP\<i irccp^t- 
 
 XXI fJUciPiiCKix* B-spATTivtrxvTi £» TuXoLU^ xcci (TYiiAUcc KXi ripxroi'^eii}(rectT^ 
 i7i' ivipyia-icc uv^puTsOiv, nxkroic, £|ox£tAa(r«v si? •koAv^hxv roi i*ec. koh 
 fjcoyoi ccM^ivov &iov tcxTctyyuXxvri, rev txuTH ^XTSpUy xxt to ttu- 
 S-C5 v7ro<^xvTi, KXt Tf^oq. TUv ^pt^oKToyuv Is^uiavtxi novTty ni^^UTu 
 ny^yuovoiixectHpu^ii (ix^iXiuc^ uAuvfevvvoUfUvxvTt, xctl U7ro^»*ovTt, 
 
 ICX^XVXTei^Tt, KXlUViX^OVTiHiTHIi apX'JiKi'^^OC, TOyXTTO^UXXVTXy XUl 
 
 itahr^iyTi iv ^il^x avra, xxt £f;toi/^«^6> i^t a-wTiXux rm ximm ;x.£t«5,, 
 <J^o|>35 3-fltT^4>c»j« y-^kvxi ^avTxq XXI iiK^at,, y-xi, xvchixi skx^u xxrct, 
 rxioyx xvTis, Txvtx o y«'K5 iv '^Mco(Pcp:x jcxi Xi^tvrxc,, ^xkx^ 
 f«{/ S. Ig^nat, Ifiterp, Epift, ^^-Magnefian. c. lU 
 
92 ^he Cafe of Subfcription 
 
 exhorts them : ' Ee ye entirely perfuaded " thatf- 
 ^^ Jelus the Lord was truly born of Mary, made 
 " of a Woman, and truly crucified, and that the 
 " fame Perfon, who was born of a Woman, is 
 *' the Son of God, and he who was crucified 
 *' was the: firft-born of the Creation, and God the 
 *,' Word, and that he made all Things. But that 
 ** chis fame Perfon is not God over all, and Father, 
 " b'jt his Son, and that he who hath put allThings 
 " in Subjedion, and is all in all, is one ; and he to 
 " whom all Things are put in Subjection, is ano- 
 " thei ; who alfo with allThings is put inSubje6tion. 
 *' But neither is he a mere Man, thro' whom and 
 *' by whcra all Things were made. How there- 
 " fore ihould fuch a one be a mere Man, and 
 *' have the Beginning of his Exiftence from Mary ; 
 '*' and not rather be God the Word, and the only 
 *' begotten Son ? And our Bodies fhall alfo rife.'* 
 The other Epiflle is that to the Fhilippians^ 
 
 falfely 
 
 tyi]ieiJt^iVoi ^K yvvx'.icoc, kxi ecJMib'ueii^eivpu^yi, y-on on hto^ o ytwn- 
 
 tt&t ^ioCiT^vyoc,^ xesj avTcuzoit^fri ru zmToc* xoci eri ouk uvto^ t^-iv o 
 
 iTTi jzuvTA'v &iaq nict ^rstTsjc, aA>.' Vioc, iKtive STipet; i^n o vxe- 
 
 T«|«^» '^^^ cii\7^ TrxvTX, fv Ttacfrty Kai irifttc^ • vntTotyn, 05 tccci f/*fTit 
 trupTtiiv urarao'irirau Ke6« erf ViA.o? «v3^a"ret, ^i ev, xai tv « 
 
 <yi7«vj roc 7re(.\rx n*^ )iv « roinroc^ YtAoj ecvbeajro^y xxi ik 
 
 MclPiCCi fX.<^<v Tiiv a^X*''* '■** *<'«*, x>X ev^i ©f05 Aov(5^, xott fAtoieyivr.^ 
 
 «jio', J On h K. an^UTcci t« a-uf^etrcc jj/awk S. Ignat. adjcript. 
 
 Epfi. ad Tarfenf. c. 3, 4, 5, 6, 7. 
 
 Ei yei^ f;$ irjf -i av c>.i)v ©£05, TTxrn^ rs Xpr*', s| ov tu. 7ru.vrec* 
 m J'j y^ xvficj TiuA'y, JjscrS}^ ^^tfccj r»iv oXav xv^tcf^^ ^i a ru 
 ^zvTcc' IV h 29 znvf/jic uy(07, re intpymtruv tv Matrfj i^ s-foipjjraj? y^ 
 atTTs^oXeii' tv ^t >^ ro (sXTniorfA^a, ro m tw Setvecrof tb xvpm ^i^o~ 
 fi>ivrj' fjuiec J« Jcl tx.Xix.ri} txxA^o-ia* f</«« c(pitXfi uvai >^ :gx.<C7« X^ii'cv 
 
 «c* tAjjv stnUj 6 fjuc*'^ «/;i'>u(^ i''5 h y^ vi(^, Xoy^ ©I©-* 
 
 nc ^i JO 7r«^fiiJtA)jT(^.— — Curj ty T^#i5 jratTi^f?, art t^jj? viciy hts 
 7^ui7rttfXJc>^i)Tct* «AA' J15 vruTz^, yC «<; i'<^, >o ti^ 7rcec«»A}}T^ , 
 
Calmly and Impartially reviewed, 93 
 
 falfely afcribed alfo to Ignatius. Continue^ fays the 
 Writer of it, in the fame Canon^ or Rule of Faith, 
 ^.' For if there is one God of all Things, the Fa- 
 *' ther of Chrift, of whom are all Things ; and 
 *' one who is our Lord Jefus Chrift, Lord of all 
 " Things, by whom are all Things, and one 
 ^' Holy Spirit, that wrought in Mofes^ and the 
 " Prophets and Apoftles \ and one Baptifm, which 
 '' is adminiftred hito the Death of the Lord, and 
 ^' one eledl Church, there ought alfo to be one 
 " Faith, as to Chrift. There is therefore one 
 " God and Father, and not two, nor three ; one 
 " who is, and there is none befides him, the only 
 *' true one. There is alfo one Son, God the 
 *' Word, and one Comforter. So that there are 
 *' not three Fathers, nor three Sons, nor three 
 *' Comforters j but one Father, one Son, and one 
 *' Comforter. Wherefore we are baptized, not 
 *' into one with three Names, nor into three that 
 *' were made Men, but into three of the fame 
 " Honour. For one onJy was made Man, not 
 *' the Father, nor the Comforter, but the Son 
 *' only \ not in Appearance or delufive Shew, but 
 *' in Truth. And he who was God the Word, 
 " was born as a Man, with a Body, of the Virgin, 
 *' without Converie with a Man. He was there- 
 fore truly born, he truly grew, he truly eat and 
 drank, was truly crucified and died, and rofe 
 again." He who believes thefe Things ^ as they 
 
 arey 
 
 T^Ui iv»v3^a7r»ia-ei*Tecif otAA' ta r^tit; efjttorifjuae, E<{ yu^ e fvxvB^^ci/» 
 UH(recc^ an o jrarn^, en o ^apaK^K?®"-, uhXu fjucvf^ e ft^* « Jexti- 
 
 Aoy®-, fjijn» c-uu/ur®^ «» tjj? Ttoif^tvv, uviv cf/ji?^ixq uva'p^—-et,>,7im 
 Bco^ nv iytvvijby), aAij!^*;? *ii%^^r, uXuB^fo^ t^xyi k^ svny, «Ajj^fi-f 
 i^uvpaB^fi K, ccTTi^oin to uvi^v^. O rxvTcc WiCTtvca^, a^ ^K*'j *'^ ys* 
 ysyjjretj, fjuxxxfi'^ . O ruvTX fttVt Vi^ivwv, ivxyr^, aj^ ttrrov ruv 
 T»vxvpie» ^uvpve-dnm, S. Ignat. Jdfcript. Epiji. ad Philipp^^ 
 iup. I, 2, 3. ' 
 
94 5^'^^' C^fi of Subfcription 
 
 drCy and as they i;jere done^ is blejfed. He who he^ 
 lieveth not thcfc Things^ is no lefs execrable than 
 they who crucified the Lord. 
 
 PoLVCARP, in his Epifclc to the Philippians^^ 
 ehus exhorts them : Gird up your Loins ^ " beheve- 
 ." ing in him who railed our Lord Jelus Chrift 
 ^^ from the dead, and gave him "Glory, af^d -a 
 " Throne at his Right-hand, to whom all Things 
 *' in Heaven and Earth are fubjed:, whom every 
 "" Spirit ferves, who comes as the Judge of the 
 *^ Quick and Dead. He who raifed him up from 
 *' the dead, will alfo raile us up, if we do his 
 " Will and walk in his Commandments." 
 
 The next ancient Writer I fhall mention is 
 Justin Martyp., who in feveral Places hath 
 given us a (hort Summary of the Chriftian Doc- 
 trine, univerfally held by Chriftians. In his firft 
 Apology^ he fays : We confefs ourfelves Atheifts, as 
 to the Belief of thofe who are reputed Gods^ but net 
 as to the Belief of him " who is the mofb true 
 " God, even the Father of Risfhteoufnefs and 
 *' Temperance, and all other Virtues, and free 
 ," from all Mixture of Evil, But him, and the 
 *' Son, who came from him, and hath taught us 
 *' thefe Things, and that there is an Army of 
 ■" other good Angels that follow him, and are 
 
 " like 
 
 Zi^ rov lya^xtT* tov Kti^tov lif/joi* \v^sv \ft^ov 6« tut^ttv, *^ o'ovrot uviat 
 c<'4**'» ^ ^povov itc ci\iuv UVTH' 6) vziTecyi) T* Ttetvrec tTrev^aiViOt )C in- 
 Vffor, at TTturoi JTvaj; ?i»rpivti, o^ ipx,i7en KpiTtj^ ^uvTti>v »^ yixpav^— 
 a'i lyiipd^ etvrov tx. HKpeav^ kJ Vf^<x^ tytpHy iccv 7roiA)fJUiv rojiX>iiJjoCy 
 y^ ^eptviOfA^i^cc iv Txif aroXxi^ uvre. S. Polycarp. Epiji. ad Phj- 
 lipp. c. 2. 
 
 ^ OujoAoy>stjttiv reev roiHTuv v^fjui^ofji/iva))) &i6>f uB-toi uvxi, ecAA* 
 
 ?^Ur fltpiTAT, 0CVl7rifJl/lKT>i Ti KCtKiOL^^i^' «AA' IX-UVO* T£, X-OSt T6y JTfltp' 
 U'JTH VlOV t^^OVTCif t^ CtOtC^^XVTCC KIAjXC, TOCVTCtf 1^ TCV TfV 0«AAa;» JTC- 
 
 fjcj-ivv iu iz,ou)OiHijji\uv ctyfit^A/y etyyi^cot <r\PXTcij 7:,iviiuot, Tf to Treo^r^-. 
 XiK9* viZoiAjt'^oc, 1^ Tr^ofi-xvytfiAjy^ Jp^l. 1 . p, II, Edit. Thirlb. 
 
Calmly and Impartially revie^wed, 95 
 
 ** iike to him, and alfo the prophetick Spirit, we 
 <* vvorfhip and adore." 
 
 In the fame Apology '" he gives another CdnfefTion 
 of the common Chriilian Faith : " We think God, 
 " the Maker of all Things, to be fomewhat more 
 " excellent than any Objects liable to change, and 
 " we affirm, that all Things were created and 
 *' adorned by God — that the Souls of bad Men 
 " are fenfible after Death, and punifhed, but 
 '' that the Souls of the Good, being freed from 
 *' Punifhment, live happily — that we ought not 
 " to worfliip the Works of Mens Hands — that 
 ** the Word, who is the firft Produdion of God, 
 " was begotten without any Mixture, even Jefus 
 " Chrift our Mafter, and that he was crucified, 
 " and died, and rofe again, and alcended into 
 " Heaven." 
 
 In his fecond Apology^ he fays : " The Father 
 " of all Things, becaufe he is unbegotten, can 
 " have no Name: For the Terms Father, and 
 " God, and Creator, and Lord, and Mafter, 
 " are not Names, but Appellations taken from 
 
 " his 
 
 tTTTa^otiu^ «;r>jAA<»y,«,s»«5 r»» T«^»p»«y tv ^^ccya^ — »*» hiv x'^^'"* «"" 
 ^pazom TT^ca-KVUn — tC, rovMytv, o i^kvef^ov ymnu.cc re &te, uviv 
 iTTtf/^ihcii '(pxa-ycuv 7)fAXi ytyma-Bui, Ua-itv X^^^oi/ rov ^^.^VtrxesAc* 
 nf/jkvjiC rthov e\xv^t>B-tf'u, ic. uTToBxvof.ot, ^ ecYet-aet^u, etViM}<v^ivxi 
 iKiTov apuvov. Id. ibid. p. 30, 31 - 
 
 ^ OfoiAsc a'i Tto Tixvl-jv Tiai^i c>-»1«v, uymi}lu ev]*, evK i^iv. — To 
 h z-xltP 'y^ 0£«J5 »9 xT'iS-JJS >^ tv^Jo? ^ <JW;re1j3?, UK cvo^c^x £f *v, x\X' 
 
 tK Tft>V 'fVTTCl'iu-' y^TAlV i^yuv TeeO-^JjOTii?. O h Vi^ iKUViiy C fAOi<^ 
 
 Mycwiv'^^ K!/^«i'? ^*S>-, » A©7@- Tt^o rm Tronfif/^x^'tivv y^ ctvcot >c ysv- 
 
 ■y,o[\x ro KiX'^^:r'dx: >9 x.o<rfJU-yi<rXi -iX ^xvlx ^i xvT-i rov Qiov, Xiyt^ixt 
 
 I^(r«« Gi y^ uvBpu-va K. 'T£:ri^^ cvcfA^x KXi, <ry)tAX(rixv i^a* Ket» yxp 
 
 p. 11^, 115. 
 
96 ^e Cafe of Subfcription 
 
 *' his Benefits and Works. But his Son^ who only* 
 is properly called Son, the Word being prefent 
 with and born of him, before all Creatures, 
 when in the Beginning he made and adorned 
 " all Things by him, is called Chrifl:, becaufe 
 " God by him formed and adorned all Things, 
 " and Jefus, which hath the Name and Significa- 
 *' tion of a Man and Saviour. For he was made 
 *' Man, and brought forth according to the Wil! 
 *' of God, even the Father, upon Account of 
 *' Men who fhould believe in him, and for the 
 *' Subverfion of Devils." 
 
 Other PafTages of like Nature might be pro- 
 duced from this Father^ but as they are much the 
 fame with thofe already cited^ without any ma- 
 terial Difference, I fnall only refer to* the Places 
 where they may be found. 
 
 Agreeable to the foregoing Accounts is xh^Creed 
 preierved to us in the Writings of Iren^eus. 
 'The Churchy fays he, although difperfed through the 
 whole Worlds to the Ends of the Earthy yet hath re^ 
 ceivcd from the Apoftles and their Difciples^ that 
 Faith which is " in one God the Father Al- 
 mighty, the Maker of Heaven, Earth, the 
 Seas, and all Things that are therein; and in 
 one Jefus Chrifl, the Son of God, who was 
 made Flefh for our Salvation; and in one 
 Holy Spirit, that preached by the Prophets the 
 Difpenfations and Appea "ances, the being born 
 of a Virgin, and the Suffering, and Refurrec- 
 ** tion from the Dead, and the AlTumption of 
 " the beloved Chrifl Jefus our Lord in the Flefh 
 " into the Heavens, and his Coming from the 
 *' Heavens in iht Glory of his Father, to gather 
 ** all Things into one, and to raife the Flefh of 
 
 " every 
 
 I Al^h !. p. 50, 76. Dialog, cum Tryphon. p. 320i 321? 
 
 419: 
 
 tc 
 
<e 
 
 KC 
 CC 
 C« 
 CC 
 CC 
 
 Calmly and Impartially reviewed. 97 
 
 <* every Man, that to Jefus Chrift our Lord, and 
 
 ** God, and Saviour, and King, according to the 
 good Pleafure of the invifihle Father, enitry 
 Knee Jhould how of things in Heaven^ and on 
 Earthy and under the Earthy and every Tongue 
 Jhould confefs to him, and that he may excrciie 
 righteous Judgment upon all, and fend the 
 fpiritual Things of Wickednefs, and the Angels 
 
 •' that tranfgreffed, and became Apoftates, and 
 all ungodly, unjuft, lawlcfs, and blafphemous 
 Men into everlafting Fire -, but give Life to 
 the righteous, and holy, and thofe that keep 
 his Commands, and abide in his Love, fome 
 from the Beginning,and others after Repentance, 
 granting them Immortality, and obtaining for 
 them eternal Glory." "^ 
 Concerning this excellent Summary of the 
 
 Chriftian Faith, the venerable Father " adds : The 
 
 O Churchy 
 
 ruv TTU^ecXx'^ba-K tuv u<i t^ex, ©sok Ilacls^oi, TrettloK^ulo^ei, rev 7Fi7ron}Kol» 
 
 x«» tt$ tvcc X^^ro' I>?o"ai', Tov viov ra ©s», tov a-x^KuB-ivlec vni^ t)55 
 7)fXfils^»q a-efrti^iut,' xxi u<, Hvivfjux Ay»e», ro S'lx tu* Tf^e^ijrett xtici)' 
 ^v)^^ rxi eiKeyofjutx^y KXi rxq £Aii»<r£j?, x«* tjjv hc llx^^t»ii ymwiv, 
 x«( re 7rx^(^-y KXi tjjv syi^vtv jk ttK^uvt xxi rttv tvcrx^x-et m rtt^ 
 e^X*Vq xvxXti-^iv T» tiyxTTijfJuivii X«*5"» Ijjtra rs Kvpih vifibuv, kxi rv)* sk 
 ruv e^xvuv it m ^oinrBTroC^^®-' 7rx^8<riX* xv\}£y tTn ro xvXKi<pxXxiH'- 
 irxtr^xi rx TrxUxf ««< otvoftf jjtret* ttxcxv crx^xx TrxTiji x*^^ei!7:o\nl^t 
 lyx \^i<r» I^cra ru tiv^iu j)jl&»c, kxi ©fs;, kxi c-oflijoi, kxi ^xtiXu, 
 Koilx Tijy tv^oKiXv re Hul'^ xeec^e, vrx* yew KXf//'^i) STrtt^xnetr^ xxi 
 tTTiytiay, xxt Kxlx^^onat, xxt 7rx<rx yXucra-x i\ofjuo>.eyn^^tn xvlw^ 
 xxt Keicriv^KXixv £» rei^TTxtri 9roif)<rv\xi' rx f/ftv 7tviVf/ix]iKX tjj; ttovk- 
 ^iXCf KXI xyyt?^ei Trx^x'^i^n^erxe, kxi tv xtto^xctix ytyovoixq, xxt 
 T«5 xtrs'^itc, xxi xS'iKVi, KXi xvofjity^, xxt ^Xxa-<pyii**e^ rm xv^^csttup 
 si; re xianov TTufi Triuw^ti, Tetq ^i ^ixxieii xxi erioi^y xui rxc, i¥[e?\,xq 
 xvla tjIjj^jjxoo**, xxi sv rn xyxTrn xvla ^tXfAttfJttsvtixoa'i, ret^ itf «f;t»3<* 
 T«»5 $'i ix fjtiixveiXi, ^»j}» j(^x^i<rxfjui)i^ , x<P^x^<rixi> ^u^nfnlxi, xxt 
 ^e^x* xittiHXv 7,i^t7roit}s-t). Iren, ad'verf. Hare/. 1. I . c. 2. 
 
 " Tula TO xYt^nyyux rT«*«<A>}^t/«of, xxi rxvlnv T)jya"<f<v jj E««A«(r<flC, 
 
 0tXHV»\ 
 
98 l^he Cafe of Suhfcription 
 
 Churchy though difperfed through the whole JVerldi 
 having had this Faith preached to it, and received 
 it^ carefully prcferves it^ as though Jhe inhabited one 
 Houfe ; and in like Manner believes thefe "Things^ as 
 though foe had one Soul^ and the fame Heart -, and 
 with one Confent preaches and teaches and delivers 
 thefe Things^ as though foe poffefjed one Mouth, For 
 though the, e are different Languages in the Worlds 
 yet the Virtue of the 'Tradition is one and the fame 5 
 for neither the Churches efiablifloed in Germany, 
 nor in Spain, Gaul, in the Eaft, in Egypt, in 
 Libya, nor in the Middle of the Worlds do believe 
 or teach other wife. But as the Sun, the Creature 
 of God J is one and the fame throughout the Worlds 
 fo the preaching of the Truth every where appears^ and 
 enlightens all Men who are willing to come to the 
 Knowledge of the Truth, For neither any of thofe 
 Governors of the Church, who excell in Speech, will 
 fpeak other than thefe Things ; for no one is above 
 his Mafter ; neither he that is weak in Speech will 
 fay lejs than what is delivered to him. For fince 
 there is one and the fame Faith, neither he who is 
 able to fpeak much of it will fay more, nor he who 
 can fpeak little will fay lefs. 
 
 The 
 
 ri^acra" y.A', eijueiv(;z-i^ivu releit, a^ f/tiuv ^^v^^v xcti T/Jv uv.av iZ^ca 
 a>i, i» ^ofjuct, KiKl^-tfJUivr;. Kec< yu^ at Kctlx tov K0(ryj6Y o^n/jy^ttTiot oivoU/Oicti, 
 
 'ifii iv TUtq iQri^iKU, v\i tv KiXjoit, iP.i Kccloc vxc, Ayc^oXci<iy Hit iv A<- 
 *'^v7f\», bli IV A<by«^ hli tx.1 y.ct\oc f/ji(ro(, ry icoa-fAjH lo^v^ivxi' «AA 
 aa-Jiip YtXi^ TO Kuarfjua, m 0£s? fy «t^« tu xecr/jbu «*5 »^ a'Sl(^, bli* 
 >c; TO Knevyfjuot, tjj? xX/.^nx^ 7rui\ccx,i) (pcavn, f^ (pa>Ti^si Trxflxe, «►$•*«- 
 TTa? Tilt, ySifPie^SJ'K? UC, ITTiyvUITi* «>i»j3-i.a? iX^n\, Kat i/]« o %xvo 
 '^vixi'^ iv >ioya rut iv rxkq iy-KXv.a-ixic, Tsr^ctg-ulei^Vy fn^tc rhltiit t^n' 
 iii'iic, yxo iiTTip rev ^i^xa-xxXQi' an e cco-^ir:;? fv ret T^.oya z^^xrloKTSt rvfi 
 irrx«u^c(rtv, Mix^ yxo >^ tjj^ xv^,r,^ Tti^-tai; e<ryi^, ifn o ttoXv jTff* xv» 
 ^xg a^vvxiJbui^ uTrttv tzXiCvxviv, i/]t o rv e^ayov^ ^>>«T*]onjO'f. Iren» 
 c-dverf, UiCref, c. 3 . 
 
Calmly and Iinparti ally reviewed, ggi 
 
 The fame Father ° thus delivers himfelf ia 
 another Place: Since thefe Things are thus de'mon- 
 ftrated^ we ought not to Jeek that Truth from others 
 which may eajily be had from the Chvjch^ Jince the 
 Apoftles have moft fully brought into it all Thi?igs 
 relating to the Truths as into a rich Bepofttory, — If 
 they had not left us their Writings y ought we not to 
 follow that Order of Tradition which they delivered 
 to thofe to whom they committed the Churches?' To 
 this Appointment many of thofe barbarous Nations- 
 have a£ented^ who believe in Chrift^ having Salva* 
 tion written by the Spirit in their Hearts^ without 
 Paper or Ink, diligently preferving the ancient Tra- 
 dition^ and believing " in God, the Maker of 
 " Heaven and Earth, and of all Things that are 
 *' in them by Chrift Jefus the Son of God ; who, 
 " becaufe of his moft eminent Love to his own 
 
 O 2 " Work,^ 
 
 " Tantae igitur Oflenfiones cum fint, non oportet adhuc 
 qusrere apud alios Veritatem, quam facile eft ab Ecclefu fu- 
 mere ; cum Apoftoli, quafi in Depolitorium dives, pleniffime. 
 in eam contulerint omnia quae funt Veritatis. — Quid autem 
 ii neque Apolloli quidem Scripturas reliquiffent nobis, nonne 
 oportebat Ordinem fequi Traditionis, quam tradiderunt iis, 
 quibus committebant Ecclefias ? Cui Ordinationi affentiunt 
 multae Gentes Barbarorum, eorum qui in Chriilo credunt, fme 
 Charta vel Atramento fcriptam habentes per Spiritum in Cor- 
 dibus fuis Salutem. et veterem Traditionem diligenter cufto- 
 dientes : In unum Deum credentes Fabricatorem Cceli &:Terr^» 
 et omnium quae in iis funt per Chrillum Jefum Dei Filium; 
 qui propter eminentiffimam erga Figmentum fuum Dileftio- 
 nem, eam quae efTet ex Virgine Generationem fuilinuit, ipfe 
 per fe Hominem adunans Deo, & paflus fub Pontio Pilato, & 
 refurgens, & in Claritate receptus, in Gloria venturus Salvator 
 corum qui falvantur, & Judex eorum qui judicantur, & mit- 
 tens in Ignem aeiernum Transfiguratores Yeritatis, & Con- 
 temptores Patris fui & adventus ejus. Hanc fidem qui fme 
 Literis crediderunt, quantum ad Sermonem noftrum Barbari 
 fimt, quantum autem ad Sententiam & Confuetudinem & Con.-, 
 veriationem., propter Fidem perquam fapientiflimi funt, & 
 placent Deo, converfantes in omni Jullitia t<. Caftiwte k.'^%- 
 piezitia, Iren. ad^verf. Uaref, lib, 3. ^. 4> 
 
I oo 'The Cafe of Subfcription 
 
 *' Work, fubmitted to be born of a Virgin^ him- 
 " feli uniting by himfelf Man to God, fuflfering 
 *' under Pontius Pilate^ rifing again, and being 
 ** received into Glory, and fhall come in Glory 
 " as the Saviour of them that are faved, and the 
 " Judge of thofe who are judged, fending into 
 *' eternal Fire the Corrupters of the Truth, and 
 *' the Contemners of his Father's and his own 
 *^ Coming." This Faith^ they who hofue received 
 unwritten^ though as to Language they may he Bar- 
 barians, yet as to Principle^ Manners and Life^ by 
 reafon of their Faith are mofi truly wife^ and pleafe 
 Cody and live in all Juflice^ Chajiity and Wifdom, 
 
 Athenagoras, ^ in his Legation for the Chri- 
 ftians, to Mark Antonine and Commodus, hath left 
 ns feveral Summaries of the Chriftian Faith, th© 
 principal of which I lliall mention, referring only 
 to the others. He tells them : ^e are no Atheifis, 
 
 '> We 
 
 vip e ytyiVKleii ro ttx* ^tec th xv.a Myt, f^ ^XKucotrf/z^xi t^ cxty- 
 *ffit]s»ioii, ©fov xycvliii JKfltvai? fjbot ^iffinclcu. Nfly^tMy yx^ y^ Viev ris 
 018 — xXh* t^n Vf(^ T« 0<» Aoy®- ra Hot]^^, iv loix y^ Evi^yiix^ 
 17^65 xvia 7«f >C J**' xCln 7ru?ix tymle^ (»(^ cvl@- ra n«]o(^ t^ 
 ra vni* oilS)- h TB viX iv ttuI^i^ i^ Ttule'^ iv vtm, ivo\i^i t^ ^xft>n 
 yntvfAX^. N»< >^ AeyC^ ra zxl^©" a vt^ xa 0sa«— jrf<»Jei' ytv- 
 yiffAjx iivxi ret ttxIpi, ax," »'< yivnfMycv, t| x^X''^/;yx^ e 0i(^ va< a<^i<^ 
 ov, si^iv «.Jl®- 6v txv\v rov Aftyw, xkoM^ Xoyi^^^ aiv^ »AA' ws tuv 
 vhiittov (rvuiTxvlai-—t^itx )^ tvt^yiix tivxi 7r«ei\^-e)\. — '^ xv\o ro tttfyav 
 Taiq tx,^uv8<ri 7r^c(Pi)\kKUCf xyiov Trnvf/tX, xTreepetxv sivxi ^Xfjutv rH 
 ©*a, xTTOf^ieVf K; iTrxvut^t^OfXitiev, ai xkUyx »)^4t(«— «AA« y^ ;tAij5^®-» 
 AyytXtov *^ Aults^yvv (f^XfJUif, aj o 7ronu^<; y^ ^>j^i8|7®- xo(r/tJt/U ©t©- ^ 
 €i\x TS {?■«/ xvlv A»ya, anntfA/iy >o ^mu^t Titfii n rot eet)^Hx uvxi t^ 
 Ta< a^ctvac, f^ ret Koa-fjuoVf >^ rx t¥ xtTlu;, y^ thv 7a1»v £«(et^»av,«— 
 «6AA' sth TriTTne-fJUi^x v^i^uv ttxv]©' ra tffiTT^ecrBiv (iLHXcytv ru TtiTzei- 
 zxtlt 1^ y}f^x^ f^ T»v Keff-fjuc* &$<»—— ao'iv rijAtxis'/oi' TTinritr^Xi xxKOt i*" 
 
 TXU^X VQfJbl^Otltqf XX* T|J$ ^V^IJi lifJUXi x(PxteavXi Ti¥ti, OJV IKU «•/*<- 
 
 autiB-x — TTx^xm fjbiyxXa ^iKX€-s, Athenag. Legat, pi-o Chri- 
 ftian. p. 37, 38, 39, 40, 41, 44. Vide mam p. 19, 21, 22,46,96. 
 ^di'i^Duhair, O;con, • -' 
 
Calmly and Impartially reviewed, i o i 
 
 *^ We acknowledge one God, unbegotten and 
 ^' eternal, and invifible, without Paflions, in- 
 " comprehenfible, immenfe, to be comprehended 
 ^* by the Mind and Reafon only, encompafled 
 " with Light, and Beauty, and Spirit, and in« 
 ^' effable Power, by whom the Univerfe is formed 
 " through his Word, and adorned and preferved. 
 *' We acknowledge alfo the Son of God. And 
 *' the Son of God is the Word of the Father ia 
 ** Idea and Operation : For by him and through 
 ** him were all Things made, the Father and the 
 *' Son being one •, the Son being in the Father, 
 *' and the Father in the Son, by the Unity and 
 " Power of the Spirit. The Son of God is the 
 " Mind and Word of the Father ; the firft Pro- 
 ** dudtion of the Father ; not as made ; for God 
 *' from the Beginning being an eternal Mind, had 
 *' within himfelf Reafon, being ever rational ; 
 *' but coming forth as the exemplar and efFedive 
 ^' Power of all Things. — We fay farther, that the 
 ^* Holy Spirit, which operates in thofe who de- 
 *' liver Prophecies, is an Efflux of God, flowing 
 " from him, and being carried back to him, as a 
 ** Ray of the Sun.— Befides this we fay there is a 
 *' Multitude of Angels and Minifters, whom God, 
 *^ the Maker and Creator of the World, by his 
 *' own Word diftributes, and orders to take care 
 " of the Elements, and Heavens, and the World, 
 " and the Things that are therein, and their good 
 " Order. — And becaufe we are perfuaded that we 
 ^* mud give an Account of our whole Life here, 
 *' to God that made us and the World, we count 
 " that even the Lofs of our Lives is no Evil, when 
 '^ compared with what we fhall hereafter receive 
 *^ from the Great Judge. "^ 
 
 CLEMENS 
 
1 02 ^oe Cafe of Subfcripfion 
 
 Clemens of Alexandria'^ hath no where deli- 
 vered any diredl regular Formulary of Belief; but 
 yet hath faid enough to fhew ^vhat were his Sen- 
 timents as to the great diftinguifhing Articles of 
 Chriflianity. '' We ought, fays he, truly to 
 *' believe in the Son, that he is a Son, and that 
 *' he came, and how, and for what Reafon, and 
 " concerning his PafTion. For 'tis neceffary to 
 " know who is the Son of God. For the Father 
 *' is not without the Son ; for his being Father 
 ^' implies he is Father of the Son, and the Son is 
 *' a true Teacher of the Father. And in order to 
 " believe in the Son 'tis neceffary to know the 
 " Father, to whom the Son is referred -, and to 
 '^^ know the Father, that we believe in the Son, 
 " becaufe the Son of God teaches him." For 
 through Faith the Father comes to he known hy us 
 through the Son, For the Knowledge of the Son and 
 Father, according to the genuine Rule of Knowledge^ 
 is the Attainment and Comprehenjjon of 'Iruth hy 
 the T^ruth. 
 
 • The next I (hall mention isTERXULLiAN,' who 
 thus delivers his own Senfe, and no Doubt the 
 
 common 
 
 *7 rr<5-gyir^t ytiii aA^S'*'? ra vm ^Hf. oli n vi^ ^ i^ clin?^^iv, f^ 3'6»<a 
 y^ otdTt, t£i TTi^i T3 riefcS-iff^ yvsi'fxi Si cCJacyx-r)^ riq i?'iv e ti^ ra 
 
 Vi^ el's 5T«f< 7:ccifi<^ «A'/j3-4$ ^iScCtrKxPi^m K«J «»CJ TKi ^t^iV(r)f TU Vior, 
 
 yravxi ^e- Tov zci'iifu, T_p©- cy t^ ovi(^* ol,vB^^(i re iKtf rov TTetlipa, Tp&-*, 
 yvvf/jiv, TriTtvxxi hi tu viu^y cli o t» ©m t;t©- ^iOAtrx-n. Ejc x<rt«5 
 «y«p s«? yi;a.'(nj» hx vin TTxjvip. rv&iTi(; Si vtntC, xa^f*^ r, kx1» rev*xvo>» 
 70V yvafix.iv, T»v tu o» i yvmi-iKoyt^ i7ri.ZoX>)>^ ^tctAajyjj tf^v fitAajS'Sia?, 
 <J«c6 T;;«r «A3)9-i<of(;. Strom, lib. 5. Init. 
 
 ^ Regula quidem Fidei una omnino eft, fola Immobilis ^ 
 i-rreformabilis, credendi fcilicet in unicum Deum omnipoten- 
 ^m Mundi Conditorem, &:FiIium ejus Jefum Chriflum, natum 
 ex Virglne Maria, crucifixum fub Pondo Pilatp, tertia Di^re- 
 jCufcitatus a mortuis, receptum in Ccelis, fedentem nunc ad 
 dexteram Patris, venturum judicare Vivos & Mortuos per 
 Carjsis etiam Refmreftionem. Hac Lege Fidei manente, cas- 
 
Calmly and Impartially reviewed, lo-? 
 
 ColTjmon Senfe of the Chriftians of his own Times, 
 as to the efTential Articles of Belief, nere f/, 
 fays he, one only Rule of Faith^ unalterable and in- 
 capable of Amendment^ viz. " of believing in one 
 *' only God omnipotent, the Creator of the 
 " World, and in his Son Jefus Chrift, born of 
 the Virgin Mary^ crucified under Pontius Pilate^ 
 raifed from the Dead on the third Day, recei- 
 *' ved into Heaven, now fitting at the Right-hand 
 " of the Father, and who (hall come to judge the 
 *' Quick and the Dead, by the Refurre(5lion of 
 " the Flelh.'* Whilfi this Law of Faith remains^ 
 other Things relating to Difcipline and Practice will 
 admit of After-correction^ by means of the Grace of 
 God operating and affifting even to the End. 
 
 In another Place ' he thus delivers himfelf in 
 Ibmewhat different Terms, This is the Rule of 
 Faith by which we believe^ *' That there is one 
 only God, and no other belides the Creator of 
 the World, who produced all Things out of 
 nothing, by his Word which he fent forth the 
 
 cc 
 
 (( 
 
 firft 
 
 tera jam Difciplinae & Converfationis admittunt Novitatem 
 Correftionis, operante fcilicet & proficiente ufque in Finem 
 Gratia Dei. De Veland. Virgin, c. i. 
 
 ^ Regula eft autem Fidei-^illa fcilicet qua creditur : Unum 
 omnino Deuxn effe, nee alium prnster Mundi Conditorem, qui 
 Univerfa de nihilo produxerit per Verb umfuum primo omnium 
 demiffum. Id Verbum Filium ejus appellatum, in Norcine 
 Dei varie vifum a Patriarchis, in Frophetis Temper auditum, 
 poftremo delatum ex Spiritu Patris Dei & Virtute, in Virgi- 
 nem Mariam, Carnem fadum in Utero ejus, & ex ea natum 
 egifle Jefum Chriftum : Exinde praedicaffe novam Legem & 
 novam Promiflionem Regni Qelorum, Virtutes feciile, fixum 
 Cruci, tertia Die refurrexilTe, in Ccelos receptum fedifie ad 
 dexteram Patris, mifiiTe Vicariam Vim Spiritu s Sandi, qui cre- 
 dentes agat, venturum cum Claritate ad fumendos Sandos in 
 Vitas aeternse & Promifforum cceleftium Frudum, & ad Pro- 
 fanes adjudicandos Igni perpetuo, fatta utriufque Partis Refuf- 
 citatione cum Carnis jReftitutione. Id, dg Prafcript. Harrt, 
 «. 13, 
 
io4 ^^ ^fe 9f Suhfcripfion 
 
 firft of all Things. This Word is called his 
 Son, who at different Times appeared to the 
 Patriarchs in the Name of God, was always 
 heard, i, e. always fpake by the Prophets, and 
 at length came down, by the Spirit and Power 
 of God the Father, into the Virgin Mary^ was 
 made Flefh in her Womb, and born of her be- 
 came ]efus Chrift. After this he preached a 
 new Law, and a new Promife of the Kingdom 
 of Heaven, did Miracles, was fixed to the Crofs, 
 rofe the third Day, being taken up into Hea- 
 ven fat at the Right-hand of God, fent the 
 Power of the Holy Spirit in his Stead to guide 
 thofe that believe, Ihall come in Glory to receive 
 the Saints to the Enjoyment of eternal Life and 
 the heavenly Promifes, and to adjudge the Un- 
 godly to perpetual Fire, the one and the other 
 being railed up with the Reftoration of their 
 Flefhly Bodies.*' 
 In his Treatife againft Praxeas he thus expreffes 
 himfelf.^ " We believe one only God. But un- 
 *' der this Difpenfation, which we call ibe CEco- 
 ct f2omy, that of this only God his Word is alfo 
 *' his Son, who proceeded from him, by whom all 
 ** Things were made, and without whom nothing 
 
 " was 
 
 * Unicum quidem Deum credimus ; fub hac tamen DiTpen- 
 fatione, quam OEconomiam dicimus, ut unici Dei fit & Filius 
 Scrmo ipfins, qui ex ipfo procefferit, per quern Omnia fafta 
 fant, & fine quo fadlum eft nihil. Hunc miffum a Patre in 
 Virginem, & exea natum Homincm Sc Deum, FiliumHomi- 
 His & Filium Dei, & cognominatum Jefum Chrillum. Hunc 
 paffum, hunc mortuum, & fepultum fecundum Scripturas, & 
 reiufcitatum a Patre, & in Coelos refumptum, federe ad dex- 
 tcram Pauls, venturum judicare Vivos & Mortuos ; qui exinde 
 mifit, fecundum Promiffionem fuam, a Patre SpiritumSanftum, 
 Paracletum, Sanclificatorem Fidei eorum qui credunt in Pa- 
 trcm & Filium & Spiritum Sandum. Hanc Regulam ab Initio 
 Evangel! i decucuriffe, etiam ante priores quofque H<ereUcos. 
 Ad'verj. Praxeam, c. 2. 
 
it 
 
 cc 
 <c 
 
 Calmly and Impartially reviewed, i or 
 
 *' was made. That he was fent by the Fa- 
 *' ther into the Virgin M^rj', and of her was bom 
 *' both Man and God, the Son of Man and Son 
 *' of God, and was called Jefus Chrift \ that he 
 fujffered, that he was dead and buried according 
 to xhz Scriptures, and raifed by the Father, and 
 taken into Heaven, that he fits at the Right- 
 hand of the Father, fhall come to judge the 
 Quick and the Dead; that he fent from thence, 
 *' according to his Promife, the Holy Spirit, the 
 ** Comforter from the Father, the Sandtifier of 
 '' the Faith of thofe who believe in the F..ther, 
 *' and Sonj and Holy Spirit." ^hisRule hath run 
 down to us from the Beginning of the Gofpely even 
 before the 'Time of any of the former Hereticks, 
 
 In a Treatife concerning the Charifmata^ or 
 Gifts of the Spirit, afcribed to St. Hippolytus,* 
 we have l\\^ following Formulary or Creed : There 
 is no one^ who through Chrifi believes in God^ wha 
 hath not received a fpiritual Gift ; ^—for *' To be- 
 lieve in God the Father through Chrift, is the 
 Gift of God — and alfo to believe, that by the 
 good Pleafure of God the only Begotten, who 
 was before Ages, was in the laft Time born of a 
 Virgin, without her Converfe with Man, and 
 *^ that he lived and adlcd as a Man without Sin^ 
 l^ fulfilling all the Righteoufnefs of the Law, ar)d 
 
 P " that 
 
 j5(xefcjo(r«v>3» Tjjp Tts vofAiij r^ oil <rvyx,e*^*)tru ©sa ^dv^ov vTtifjuuviv, et«or- 
 
 ^ioc r^*<u» tif/iti^eiVf yX fiidx tijh a.v.x^{C(rtv T£(rcr«j»«xoWefc vtbs^xi; kccpcc^ 
 
 ftiUVXi roi<; tcze<^oMiCy k^ TtM.^KVeic, 7roe.fr»v a'toclix.hv asyjAjj^S-;) j^r' o 
 
 "^iClV Ctv\ay 5?^(^ Toy UTTO^dXxilx Oiv\o^ Qifil y^ TTO^iOtt' TXVlcC TTl^iV'' 
 
 lihnfif ifc ©«tf, HipJpolyt. Oj>er, V. I. p. 246. E<tit. Fabric. 
 
 cc 
 <c 
 cc 
 cc 
 cc 
 
io6 TToe Cafe of Subfcription 
 
 " that by God's PermifTion God the Word endu- 
 *' red the Crofs^ defpifmg the Shame, and that he 
 *' died and was buried, and rofe again in three 
 " Days, and abode with his Difciples after his 
 *' Relurreflion for forty Days, and having fulfilled 
 *' every Thing commanded him, was taken up in 
 *' theirView toGod even theFather who fent him:" 
 He that believes thefe Things, not ftmply and irra- 
 tionally, but with Judgment and full Ajjurance, hath 
 received the Gift from God, 
 
 The fame Father/ in his Trad againft Noetus, 
 if it be his, gives a like Formulary of Belief, tho* 
 with fome little Variation : " We truly know one 
 *' God. We know Chrift, we know that the 
 *' Son fufFered as he fufFered, that he died as he 
 " died, that he rofe on the third Day, that 
 *' he is at the Right-hand of the Father, and 
 '' that he ihall come to judge the Quick and 
 *' Dead.*' Thefe Things we affirm , which we have 
 ^* learnt. 
 
 Origen y hath left us the following Summary 
 
 of 
 
 xpi*ce.t ^aVIa^ f^ n^pec. Ka* ravlcc MycfAit ec tfA/xB-ofX/iv. Id. ibid, 
 contr. Noet. p. 6. §. i. Vid. etiam §. 17, 18. 
 
 y Species vero eorum, quae, per Prsdicationem Apoftolicam 
 manifefte traduntur, ifts funt. Primo, quod unus Deus eft, 
 qui Omnia creavit atque coiripofuit, quique quum nihil efiet, 
 cffe fecit Univerfa : Deus a prima Creatura Sc Conditione 
 Mundi, omnium Juftorum Deusj Adam, Abel, Seth, Enos, 
 Enoch, Noe, Sem, Abraham, Ifaac, Jacob, duodecim Pa- 
 triarchaxum, Moyfis &Prophetarum ; & quod hie Deus in no- 
 viffimis Diebas, ficut per Poophetas fuos ante promiierat, mifit 
 Dominiim noftrum Jefum Chriftum, primo quidera vocaturum 
 Ifrael, fecundo vero etiam Gentes poit perfidiam Populi Ifrael. 
 Hie Deus juflus & bonus. Pater Domini noftri Jei'u Chriili„ 
 Legem & Prophetas & Evangclia ipfe dedit, qui & Apoftolo- 
 jrum Deus ell, & Veteris & JN'Qvi Teliamenti. Turn deinde 
 
 quia 
 
*•» 
 
 Calmly aiid Impartially reviewed^ 1 07 
 
 of the Chriftian Faith. The Articles delivered to 
 MS by the preaching of the Apoftles are thefe : " Firft, 
 " that there is one God, who created and formed 
 " all Things, and who, when there was nothing, 
 " made all Things to exift y God, from the firft 
 " Creation and Conftitution of the World, the 
 God of all the Juft, of Adam, Abel^ Seth, EnoSy 
 Enoch, Noe, Sem, Abraham, IJaac, Jacob, the 
 twelve Patriarchs, Mofes, and the Prophets j 
 and that this God in thefe lad Days, as he had 
 before promifed by his Prophets, fent our Lord 
 Jefus Chrift, firft of all to call Ifrael, and then 
 " to call the Gentiles alfo, after the Infidelity of 
 his People IfraeL This juft and good God, 
 
 P 2 " the 
 
 
 (( 
 
 quia Jefus Chriilus, ipfe qui veni't, ante omnem Creaturam 
 natus ex Patre eft : Qui quum in omnium Conditione Patri 
 jniniftrafTet, per ipfum enim Omnia fa£la funt, novillimis Tern- 
 poribus feipfum exinaniens, Homo fadlus, incarnatus eft, cum 
 Deus effet, & Homo fadus manfit quod erat Deus. Corpus 
 aiTumpfit noftro Corpori iimile, eo folo difierens, quod nacum 
 ex Virgine & Spiritu Sanfto eft. Et quoniam hie Jefus Chrif- 
 tus natus & paffus eft in Veritate, & non per Phantafiam, com- 
 munem hanc Mortem fuftinuit, vere mortuus, vere enim a 
 Mortuis refurrexit,& poft Refurredlionem converfatus cumDif- 
 cipulis fuis, afiumptus eft.»Tum deindeHonore ac Dignitate Pa- 
 tri ac Filio fociatum tradiderunt Spiritum Sandlum — Poft haec 
 j;im, quod Anima lubftantiam Vitamque habens propriam, 
 cam ex hoc Mundo difcefTerit, pro fuis Meritis difpenfabitur, 
 five VitJe asterr.ae ac beatitudinis Hsereditate potitura, fi hoc ei 
 fua Gefta praeftiterint ; five Igni ceterno ac Suppliciis manci- 
 panda, fi in hoc earn Scelerum Culpa detorferit. Sed & quia 
 erit Tempus Refurreclionis Mortuorum, cum Corpus hoc, 
 quod nunc in Corruptione fcminatur, furget in Incorruptione, 
 & quod feminatur in Ignominia furget in Gloria. Eft Sc illud 
 delinitum in ecclefiaftica Praedicatione, omnem Animam ratio- 
 nabilem efie liberi Arbitrii Sc Voluntatis ; effe quoque ei cer- 
 tamen adverfus Diabolum & Angelos ejus, contrariafque Vir- 
 tutes — Quod Mundus ifte faftus fit, Sc a certo Tempore coe- 
 perit, & fit pro ipfa fui Corruptione folvendus — Turn demum 
 quod per Spiritum Dei Scripture confcriptse fint'—Eile Angelos 
 Dei quofdam et Virtutes bonas, qui ei miniftrant ad Saiutem 
 Hominum confummandam. De Primip. ? reef at* 
 
'io8 ^he Cafe of Subfcription 
 
 *' the Father of our Lord Jefus Chrift, himfelf 
 *' gave the Law and the Prophets, and the Go- 
 ** Ipels, and is the God of the Apoftles, and of 
 *' the Old and New Tefiament, Farther, that 
 *% Jefus ChrKl himfelf, Vvho came into the World, 
 *' was born of the Father before every Creature ; 
 *' who having nniniftred to the Father in the Cre- 
 *' ation of ail Things, for hy him all Things were 
 *' made^ in thefe iaft Times, emptying himfelf, 
 ** was made Man, and became incarnate, who 
 *' was God, and being made Man remained God, 
 *' as he was before. He took a Body like to our 
 *' Body, differing only in this, that it was born 
 *' of a Virgin and the Holy Spixit. And be- 
 *' caufe this Jefus Chrift was really born, and fuf- 
 *' fered, and endured that Death which is common 
 *' to all, he truly died, and not in Appearance ; 
 *^ for he rofe truly from the Dead, and after his 
 *' Refiirredlion converfed with his Difciples, and 
 *' was received into Glory. They have alfo deli- 
 ^' vered^ that the Holy Spirit was joined to the 
 *' Father and Son in Honour and Dignity : That 
 *' the Soul hath its own proper Subftance and Life, 
 *' and that when it goes out qf the World it fhall 
 ^' receive according to its Deferts ; Life eternal, 
 '' and a blefled Inheritance, if it doth well ; but 
 *' be doomed to eternal Fire and Punilhment, if 
 *•" in this World it becomes criminal and guilty : 
 *' That there is a Seafon for the Refurredion of 
 " the Dead, when this Body, which is fown in 
 Ccrruptiony Jhall be raifed in Incorruption^ and. 
 what is fown in Bijhonour Jhall be raifed inGlory :. 
 That every reafonable Soul hath free Power and 
 Will, and muft contend againft the Devil and 
 his Angels, and contrary Powers ; as to all which 
 we are informed by ecclefiaftical InJlru5fion : That 
 ** this World was made, and began at a certain 
 
 " Time, 
 
 cc 
 
Calmly and Impartially reviewed, 109 
 
 *^ Time, and Ihall be diflblved according to its 
 *^ corruptible Nature : And farther, that the Scrip- 
 *^ tures are written by the Spirit of God ; and 
 that there are alfo certain Angels of God, and 
 good Powers, who minifler to him to accom- 
 plifh the Salvation of Men." Mr. Btngham 
 hath omitted all thefe latter Principles of Origen^ 
 which however 1 thought too material to be wiiolly 
 pafTeo over. 
 
 There is another fhorter Summary of the Chri- 
 liian Faith, in a ^reatife ^ afcribed to Origen^ in- 
 tituled, Of a right Faith iyi God ; by others called 
 A Dialogue againji the Marcionites. But this very 
 Summary, I think, undeniably proves, that this 
 Dialogue was written after ^ the firft Council of 
 J^ice. But as 'tis fhort I (hail fubjoin it, efpecially 
 as it paiTes under Origen^s Name. " I have be- 
 " lieved that there is one God, even the Creator 
 " and Former of all Things, and that God the 
 '* Word is from him, confubji antial^ everexiiting, 
 " and v^^ho in thefe laft Times took Man from the 
 *' Virgin Mary^ and that he was crucified, and 
 *' rofe from the Dead. I believe alfo in the Holy 
 *' Ghoft, wlio hath exifted for ever.'* 
 
 In the Works of St. Cyprian we have no par- 
 ticular Form of any Creed, that he hath tranf- 
 mitted to us. He fpeaks \ indeed of the Symbolum, 
 
 or 
 
 2 Eva ©iov y^ zli?-v))i f^ d'l^f/jts^yov rm ecvxvlav tivaii 7ti7ri<-riv<tt, y^ 
 
 y-^ui. UiTivco ^i f^ TO) Ayta Unv^Uliy ren ecu ot^j. Adamant. 
 Dia/. de Red. &c. In init. 
 
 ^ Vide Admonit. in Dialog. De Reda in DeumFide. 
 
 ^ Quod fi aliquis illud opponat, ut dicat eandem Novatia- 
 num Legem tenere, quam Catholica Ecdefia teneat, eodem 
 Symbolo quo & nos baptizare, eundem noffe Deum Patrenj, 
 eundem Filium Chriftum, eundem Spiritum Sandcum — Scia: 
 quifquis hoc opponpndum putat, primunij non effe unam nobis 
 
 k fchifmaticis 
 
no ^he Cafe of Subfcriptioft 
 
 or Creed that was in Ufe in Baptifm, or of forne 
 Ihort Summary of the Chriftian Doclrine, as to 
 the feveral Articles of which they afked the Per- 
 fon to be baptized whether he beUeved them or 
 not. After which he immediately mentions five 
 of them : " The Acknowledgment of God the 
 Father, his Son Jefus^ Chrift, the Holy Spirit, 
 the RemiiTion of Sins, and eternal Life by the 
 HolyChurch." In another Place he adds others : 
 *' That the Son was born of the Virgin Mary^ 
 " that being the Word he was made Flefh, that 
 *' he carried our Sins, that he overcame Death by 
 **- dying, that he firft began the Refurredion of 
 *' the Flefli by himfelf, and ihewed to his Difciples 
 ** that he rofe in the fame Flefh." 
 
 About the fame Time with Cyprian lived Gre- 
 gory, Bifhop of Neoccefarea^ commonly called 
 Tbaumaturgus, or the JVonder -worker. And to 
 him is afcnbed the following Creed," publifhed, as 
 
 *tis 
 
 & fchifmaticis Symboli Legem, neque eandem Interrogationenu 
 Nam cum dicunt : Credis RemifTionem Peccatorum, & Vitam 
 2?ternam per Sandam Ecclefiam, mentiuntur in Interrogatiene. 
 Epi/i. 69. P^ids et Epifi. 70. Nunquid eundem unum Filiuni 
 Chriilum, de Maria Virgine natum, qui Sermo Caro fadlus 
 fit,qui Peccata noflra portaverit,qui Mortem moriendo vicerit, 
 qui Refurredior.em Carnis per femetipium primus initiaverit, 
 &• Difcipulis fuis quod in eadem Carae refurrexiffec oHenderit. 
 Epj}. 75. 
 
 ^ E;^ Gfe^ Wc^n^ Aoy« ^«»1>^, co^iet^ v^iTUcrtji *^ ^VYss,U/iUi «J 
 xjsi,-^ y f/jo;'^- f* UioyH, 0£{^ £» 0«y, X'^S'"'^'^? ^ iiJiW." TJJ? 3'«o])J- 
 
 Ai^m. Kxt iv vrrzVfAz x'/iov^ £» 0fs tkv v:Teift*f ^Xt'^^t ^^^ ^** ^^^ '^^'' 
 
 •Jili^t, «■»}/*} X'/ix, ecyio^iji ccyixirfjuy X"i^7^> *" * (Pxoic^ui 0i(^ 
 9 Tflt'/;f, iTTi zo'Sm'i »«t» Jc ^tftfTi, *.x\ 0£^ hi'^ <^tx Trx^lwy, T^iXi 
 
Cahnly and Impartially reviewed. 1 1 1 
 
 *tis faid, for the Ufe of his own Church ; and 
 
 which is very wonderful, given by St. John the 
 
 Apoftle, at the Command of the Virgin Mary, 
 
 The Myftery of the Faith^ as Gregory of Nyffen 
 
 calls it, that was thus revealed to ^haumaturgus^ 
 
 was in thefe Words : " There is one God, the 
 
 *' Father of the living Word, of the fubfifting 
 
 *' Wifdom and Power, and eternal exprefs Image, 
 
 *' the perfed Begetter of a perfed one, the Fa- 
 
 *' ther of the only begotten Son. There is one 
 
 " Lord, the only one of the only One, God of 
 
 " God, the Charader and Image of the Deity, 
 
 " the adtive Word, the Wifdom that comprehends 
 
 " the whole Syftem of Things, and the Power 
 
 ** that made the whole Creation, the true Son of 
 
 " the true Father, invifible of Invifible, In- 
 
 " corruptible of Incorruptible, and Immortal of 
 
 " Immortal, and Eternal of Eternal. And 
 
 " there is one Holy Spirit, having its Ex- 
 
 " iftence from God, and who by the Son appeared 
 
 *' to Men, the perfed Image of the perfed Son, 
 
 " the Life which is the Caufe of the Living, the 
 
 " holy Fountain, the Sandity that is the Diftri- 
 
 *' butor of Sandification ; by whom God the Fa- 
 
 " ther, who is over all and in all, is m.anifefted, 
 
 and God the Son who is through all: A perfed: 
 
 Trinity, undivided and unfeparated in Glory, 
 
 and Eternity, and Dominion." ^o that there is 
 
 nothing created or fervile in the Trinity ; nothing fo 
 
 adventitious^ as that what before did not exiji was 
 
 after introduced into it \ for that the Son was never 
 
 wanting to the Father^ nor the Spirit to the Son ; 
 
 but the felf-fame Trinity is always invariable and 
 
 unchangeable^ 
 
 ^ As 
 
 TeinfAsvn. Outs Hv tcntrTcv ri, a ^«Aey sv ttj r^ix^i, ere iTrareCKTav 
 
 T^GTtvi^ TZXT^i, STS vtcif TTvivfAec. ttXX ctTfsjTT^ X661 e6vaJAAo<ft-r<^ 
 
 3! «VT»; Tf i«5 «s<. JpudQi^^QX, Nyflen- FqI- 2. *. 978. 
 
 
112 Tloe Cafe of Subfcriptton 
 
 As to this Creed, Mr. Bingham tells us, ^ that 
 fome modern AriaJis^ following Sandius^ have ob- 
 jeded againft it, as not genuine, but that the 
 learned Blfhop 5«//hath abundantly vindicated the 
 Credit of it, from the undeniable Evidences of 
 Gregory of Nyjfen and St. Bajtl. But Mr. Bing- 
 ham I fuppofe knew, that other Writers befidefi 
 Arians have difputed theGenuinenefs of chis Creed, 
 fuch as the learned Rivet^ Spanheim^ and others. 
 The Manner in which Nyjfen relates that Tbauma- 
 turgus received this Creed, viz. from the Apoftle 
 Jobn^ by Command of the Virgin Mary., both 
 appearing to him in a Vifion for this Purpofe, is 
 incredible, and feems to be a Fidion to give a 
 Sanation to the Creed, and make the afcribing it 
 to fo great a Man as Gregory the more probable. I 
 don't apprehend, that the Bufinefs of the Virgiri 
 Mary^ fince her Death, hath been that of Creed- 
 making ; and if St. John had given to our Gregory 
 fome Explication of the Beginning of his own Go- 
 fpel, fo as to have rendered the Senfe of it ever 
 after clear and indifputable, I could then readily 
 have joined in Bifhop Bull's Remark : *" nat it 
 Qught not to feem incredible to any^ that fuch a Vi- 
 fion as this fhould he vouchfafed to this Ferfon^whofe 
 whole Life was^ as all vjho fpeak of him unanimoujly 
 ^lloWy illuJlriiMis for Revelations and Miracles. But 
 that the bleffed Virgin and the Apoftle Ihould 
 come from Heaven on the Errand of revealing 
 fuch a myjtical Creeds fo different from all the for- 
 mer ones that have been mentioned, and fo wholly 
 deftitute of that Simplicity that appears in them, 
 
 will. 
 
 ^ Antiq. Book X. C. 4. p. 93. 
 
 ^ Neque fane incredibile caiquam videri debet, tale quip- 
 piaiti Homini accidiiTe, cujas totam Vitam Revelationibus &, 
 Miraculis illuflrem faifle, Scriptores Ecclefiaftici omnes, quot- 
 quor ejus iDemifierunt, & quis fere non meminit, uno Oxt 
 tcltantur. Bull. Drfenf, Fid. Nic Se^. 2. c 12. /. 1 37* 
 
Calmly and Impartially reviewed. 1 1 ^ 
 
 will not gain a very eafy or general Belief. Dr. 
 Lardner ^ hath confidered and anfwered all Bifhop 
 5«//'s Arguments for theGenuinenefs of this Creed ; 
 and I therefore conclude in his Words, that this 
 Creed is not the Creed of Thaumaturgus, hut a 
 Fi£fion of the fourth Century, after the Rife and 
 Heats of the Controverfy about the trinity — when, 
 fome People were willing to have Gregory on their 
 Side, to fupport their Do5lrine^ or Manner of Ex" 
 preffion. 
 
 There is another Creed, tho' of like fufpefted 
 Credit (which I fhall here give theTranflation of) 
 that isafcribed to Lucian,^ Prefbyter of Antioch^ 
 who fuffered Martyrdom at Nicomedia, for con- 
 
 Q^ fefTing 
 
 ^ Credibil. p. 2. Vol. IV. p. 536, ^"c. 
 
 ivx Qicv TFeclsPoc 7ru.\\oK^x\o^«, rev rav o>\.u:v aKfJum^yov t» tC %oi'^iY,Vp 
 s| » Tot. TTccvlx' y^ in; tva Kv*<e» Irja-a* K^i?-ev, rov vi«f avlif, rov lAote^ 
 yt*)} &tev. Hi ij rex, ttxvIx, rov yivvn^iv\iX. Tcsa rco'i ctiaveov ixre 7rcc',^(^ j, 
 ©£oi»£K©ty oXov t\oXiSy f/iovov i^ f/jove, rtMioviK ri?\.it!i^ (lo(.(riMot itt 
 ^ectriXi^^f Kyf'si' *" Kfpiy, Aoyot ^eovtoc^ Xoipixv ^acretVy (put; oiMB'i- 
 wc, oabtj uXn^iictVy ecv»(rlu<nv, Trotfjuivu^ i^v^oiv, »\fit7flev ts xxi xvx?v 
 A«(ft/]ov T)j5 .^£o]jj]®- , e(ri»i rt koh /28A«5 kui ^vxf/tiui x«j ^o^fi^ ra 
 9Txlp^ e67r<ep«f APlelx.^o|l hkovu, rov vpololoxov 7rx(nji tjj? xUcj*?, rov evlei 
 tv xf^iiTTp'^ rov QioVf ©sov AoyoVj xalci. re tipijfAivov it ru Evayyg'- 
 Tiiftj, xcii ©2(^ i)v Aoy<^y ^t is rex, Trxfjcc jys»t]o, Kcci iv u ra, Trxvjcd 
 cuj'Eysjxi, rev in* i(r;^x\uf reov vifjuiouv Koc^iiX^ oi\x xtaS'iv, y^ ysy>;5« 
 B'ivlx iK Ilx^B-ivH Kxlx Tflt^ yoxi^xiif Kj uv^^axot yivof/jivov, fjiit(ri%t 
 ©j« J^ xiiB'fe»7Taiv^ ATTe^eXov n tj)^ 7:i?iinii rjfjt/ay, f^ x^^^yov ttji; Ccori^^ 
 uc, ^ija-tVf ei* y.cc]xQtQt)xx iK rit »^cfvtf, a^c ^''^ Trem) ro SsXiju/ec ro 
 ffjijo»f x>i?\x TO ^iXmfjux m TSjiAij/aiJlv^ fJjV rev TTxd'ofia vnso i]u,eiv,f^ 
 itvu?xv\x rt} r^i\}} vifAi^Xy >^ xviX^ov\x s<? »««»«?, »^ xx^i(r^i\]x i» 
 Oi^iX m na7^©-, x^ TTxMv io^o/juivoy fJbilx ^o|*)5 f^ dviiXjuUiCSCy xpuxt 
 ^u\\x<i Kj vix-oa^. Ka* £<f ro ttviviax xyiov^ ro nq 7rx^xx.?i.ii(ri¥, t^ 
 uyixTfAev, kJ Ti/MiOfa-iv reiq Trt^ivaci h^outivov, xaB-a^ t^ itv^i^* 
 ilf/iuv Ij5(ra? Xf*«"©^ ^lilx^alo roii; /xx^Tjlxi^^ Myatv' TTc^iv^-ivla fA.-xBi]'- 
 rsvirotli TtX'P.x ru. iS^nj, IBuTpii^mie, xv Uf «' j ro otofA/x ra n«7^®", 1^ rtg 
 Viit, y^ rn xym TrviVf/jxl®^, «)'/jAovc]* n«]*^, xMB'aie, Ilitl^^ 6^]©-,wtf 
 oS(«A>)S-A>5 u«a c^^ , ra at xymwivi/uci^^ xyitu 7:viufJi/cc\^ o»i<^* rttt 
 bveyux OfV a^ e^t xeyaq xuuuivuv, xX)\x ffijiJUUivovleiiv xx^iQoti rtiv tiKHxi' 
 *x.c6<fa ruv ovo fAx^of/tivai vzc^xcnv ri xxi rx^iv f^ co^xv, cei; nvxi rtj 
 fjbiv vTTo^^ta-H T^ix, rn h arvjx.<^ainx sf, Jpud Athanaf. de Sfnodm 
 
 Arim^ ^ Seleri. /. 892, 893. 
 
1 T 4 7X^ Cafe of Buhfcriptlon 
 
 felTing the Name of Chrifl:, in the Reign o^ AtdxU 
 fnin^ in the Year 312. It runs as follows : *' We 
 believe, agreeable to the Evangelical and Apo- 
 ftolical Tradition, in one God the Father Al- 
 mighty, the Creator and Maker of all Things: 
 And in one Lord Jefus Chrift his Son, the only 
 begotten God, by whom are all Things, be- 
 gotten of the Father before all Ages, God of 
 God, Whole of Whole, One only of One only, 
 Perfed of Perfe(5t, King of King, Lord of 
 Lord, the living Word, the Jiving Wifdom, 
 the true Light, the Way, the Truth, the Re- 
 furre6lion, the Shepherd, the Door, the incoH' 
 vertible and immutable and unchangeable Image 
 of the Deity, Eflcnce and Will, and Power and 
 Glory of the Father •, the Firil-born of every 
 Creature, who was in the Beginning with God, 
 God the Word, according to that in the Gofpel, 
 and the Word was God\ by whom all Things 
 were made, and in whom all Things fubfiftj 
 who in thefe laft Days came from above, and 
 was born of a Virgin according to the Scriptures, 
 and was made Man, the Mediator between God 
 and Man,, and the Apoftle of our Faith, and 
 *' the Prince of Life ; as he himfelf faid, / came 
 •' down from Heaven^ not to do my own Will, hut 
 *' the Will of him that fent me ; who fuffered for 
 •' us, and lofe again the third Day, and afcended 
 into' the Heavens, and fat on the Right-hand 
 of the Father, and fliall come again with Glory 
 and Power to judge the Quick and the Dead : 
 And in the Holy Spirit, given to them that be- 
 lieve, for their Comfort, Sand:ification, and 
 Perfection •, even as our Lord Jefus Chrift com- 
 manded iiis Difciples, laying. Go and teach all 
 Nations^ baptizing them in the Name of the Fa-* 
 ther^ the Son^ and Hcly Spirit. > viz, of the Fa- 
 
 " ther 
 
 cc 
 <c 
 «e 
 cc 
 cc 
 «c 
 cc 
 cc 
 «< 
 <c 
 cc 
 ci 
 «c 
 «c 
 cc 
 cc 
 cc 
 tc 
 Cc 
 cc 
 «c 
 
 «4 
 
Calmly and Impartially reviewed, 115 
 
 " ther as being truly a Father, of the Son as be- 
 '' ing truly a Son, and of the Holy Spirit, as 
 " being truly an Holy Spirit -, Names thefe, not 
 " made ufe of fimply and without Meaning, but 
 *' accurately fignifying the peculiar HypoftafiSjOr- 
 " der and Glory of each one of the Perfons named ; 
 *' fo that they are three in Hypoftafis, and one 
 " by Confent." 
 
 I have tranflated this Creed from the Greek in 
 Athanajius^ which in feveral Things differs from 
 the Copies of it in Socrates and Hilary, Bilhop 
 Bull *" endeavours to prove, that it was really L«- 
 cian^S', but as his principal Argument is taken 
 from the Arians afcribing it to him, and afferting 
 it to be his at the Council of Antioch^ it can be of 
 no Weight, after the Character the Bifhop ' hath 
 given of them, as a Set of very great Lyers^ and 
 unworthy to he believed. If it had been well known 
 to be his, Atbanqfius and Socrates^ who have given 
 it at length, would undoubtedly have mentioned 
 it as fuch •, whereas they fpeak of it as properly the 
 Creed of the Eufehians or Avians^ and ^ invented 
 iy them whilft they were at Antiochy to make amends 
 for the Defers of a former Creed they had delivered 
 in to the Council there. But what is ftill of greater 
 Weight is, that the very Teftimony, on which 
 the Bilhop lays the greaceil Strefs, is rendered very 
 dubious by the Relater himfelf. For the Account 
 that Sozomen gives is this : ney faid they found this 
 Creed all written in the Hand of Lucian, who fuf- 
 fered Martyrdom at Nicomedia* Thus far the 
 
 0^2 ^ ; Bifhop J 
 
 *» Defenf. F. N. Sed. 2. c.13. J. 6*> 
 * Quis cordatus Fidem habebit mendacifiimo ifli Hominum 
 Genen? J^t. ibid. §. 4. 
 
 Athan. dg Syn. Ari.n. ^ Sel p. 892. 
 
1 1 6 ^ke Cafe of Snbfcription 
 
 Bifhop ; but he takes no Notice of what Sozomen^ 
 immediately adds: But whether they /aid thefe 
 Things truly ^ or were willing to ft cure greater Re- 
 gard to their own Formulary under the Authority of 
 the Mar tyfs 'Name ^ I fh all not determine, I take 
 it therefore for granted, that the Creed is not hu- 
 cian'^s^ as there doth not appear to me the Shadow 
 of a Reafon for it. 
 
 NovATiAN, "" in his Regula Fidei, or Treatlfe 
 of The Rule of Faith, though he occafionally men- 
 tions the Articles of Providence, the Refurredlion, 
 and others ; yet the three particularly comprifed 
 in that Rule are thefe : " The Believing in one 
 *' God, the Father and Lord Omnipotent, /. e, 
 *' the moft perfed: Creator of all Things, who 
 *' hath hung over us the Heighth of Heaven, 
 ** hath eftabhfhed the maffy Earth beneath it, and 
 fpread the Seas with their flowing Waters, and 
 fully and beautifully difpofed all thefe Things 
 with their proper and becoming Furniture : And 
 the believing after the Father injefus Chrift alfo, 
 *' the Son of God, the Lord, our God, but Son 
 *' of God, viz. Son of this God who is the one 
 
 " and 
 
 viHs? rw a,\i/uu.>tcU th yuc&^rv^'^ , XtyeiD hk i^a, Sczom. Hif.Ecc/ef 
 
 "^ Rerula exigit Veritatis, ut primo omnium credamus ia 
 Deum Patrem & Dominum Omnipotemem, id ell, Reruin 
 "omnium perfedifTimum Conditorem ; qui Ccelum alta fubli- 
 'initate fuipenderitjTerram dejcda mole folidaverit, Maria fo- 
 Juto Liquore difFuderit, 8c hxz Omnia propriis Sc condignisln- 
 fl:rumentjs & ornata & plena digefierit. No'vat. cap. i. Inic. 
 Eadem Regula Veritatis docet nos credere poft Patrem ctiam 
 in Filium Dei Chriftum Jefam, Dominum Deum noftrum^ fed 
 DeiFilium, hujus Dei, qui unus & foius eit, Conditor fci. Re- 
 rum omnjum, ut j-im & fuperius expreiTum eft. liJ. cap. 9. 
 Poft haec credere etiam in Spiritum Sanftum, olira Ecclefise 
 repromifTum, fed ftatutis Teinporum Opportunitatibiis red- 
 ditum. i</. cap. 29. 
 
 cc 
 
 <( 
 cc 
 
Calmly and Impartially reviewed. 1 1 7 
 
 and only God, 'viz. the Creator of all Things, 
 as is above exprefled : And the believing, after 
 thefe Things, in the Holy Spirit, formerly fo- 
 lemnly promifed to the Church, but in the ap- 
 pointed Seafons of the Times adually vouch- 
 *' fafed to it." The Explication of thefe three 
 great Principles of Chriftianity will be found at 
 large in this Treatife. 
 
 I have farther to add, the Profeffion of Faith 
 in the Apostolical Constitutions," which 
 Perfons are ordered to make, antecedent to their 
 Baptifm ; the Author of v/hich is fuppofed to have 
 lived about the End of the thirdCentury. "I believe 
 " and am baptized into one unbegotten, only true 
 God Almighty, the Father of Chrift, the Creator 
 and Maker of all Things, of whom are all 
 Things : And in the Lord Jefus Chrift, his only 
 begotten Son, the Firft-born of every Creature, 
 begotten before Ages by the good Pleafure of 
 the Father, not created, by whom all Things 
 were made, that are in Heaven and on Earth, 
 *' both vifible and invifible 5 who defcended in 
 
 *' thefe 
 
 " Jlia-Ttva xcii ,Qci7rr(?^ofjjcc( n^ ivx ei.'ysvvTjrov, f/jevot ecXnB^ivov ©««y 
 
 aTTUVTioV^ t^ y 7Ci TtOtVTOC' KXl £K *"* Kv^tOV lW6V TOV X^iO'TO!', T6V 
 fjboiioyiit) UVTS ViCV, ToV TTfaTOTCiCOV T^XCTTiq KTitTiOJCy TCV JT^O CCiUiiX)) iV' 
 
 ^oKix ra nar^^ yma^itTct, a Kna-B-ivrol, c«' a ret ^ccvra iyivira 
 TO, iv 8^uvDic, x.a.1 izi *^/r,c, o^ctrcc n kxi ctooxTcf., tov itt i(r)(^oCT ec» 
 
 etyix^ TTct^B-iw Maoiet^ 'yivvii^'k*iu, »^ froXiliVtrnfjuivcv caa:, fx>i\x m^ 
 vofjuii<i T» €>ns y^ n<«ig©- ccvla, tC ^uv^a^alcc ifit Uovlm fliAala, f^ 
 
 UTro^CtVCvloC. VTTiO ytfjum, iC UVU^tA^CC iX VlKOUV fJuiieC to TTX^HI TV) T^Hn 
 
 ZUJtooi, }^ ocnXBcP,ci iic ry? a^xva^, i^ xa^itrBtvlx iv ai\ix rts Ilx\o(^ , 
 9^ TTxMv io^efjuitcv iTTi (Ti'WsAfies Ta ectctiv^ fA'ilx tfo|ijq v-nvxi ^atlx^ kJ 
 yiKDisi;^ a Tii<; ^xtnMiXc, ax. jf «» t»A<^ * l2x7pu<^ofJLxi xxi si? ro Trvivfjucc 
 ■Ta xyiovy Tfaltr* rcv TTXfiXxX'KlcVf T« iiteyr,(rxv iv rrxtriv Toic, xt: xta* 
 v(^ xyiou, v^ififjv ^'i X7ic?u>^i* xxi toj^ <i/TO'f oAoj?, vxex ra IlaT^!^, 
 xctTU TKv ir«v7fA»fle» ra <r«uT))c©- nf/juv xt^iBlajcra X«tf», xa,i fAirx 
 T»5 X7re?-e?\ii^ h 7Ta<ri ret^ 7:i^ivii(ri* £» t)j ctyia. xct'^oXixri ixxMa-iet, 
 «<5 (rxcK<^ UVet?a.triVj xxi Jij x^iCiv «/A««fTi»y, xet* «<« flA^i>^ucc,j 
 ifgccmPf Kei( us l!^o>*iv7V iAt^Mn(^ eitcvv^. Conjiit, Apojl. l.j. €.41, 
 
1 1 8 52<f Cafe of Subfcription 
 
 *^ thefe laft Times from Heaven, and took Flefb^ 
 *' and was born of the Holy Virgin Mary^ and 
 " converfed holily according to the Laws of God, 
 ^^ even his Father, and waa crucified under Pontius 
 '^ Pilate^ and died for us, and after his Sufferings 
 *^* rofe from the Dead on the third Day, and af- 
 *»' cended into Heaven, and fat at the Right-hand 
 *' of the Father, and fhall come again in the End 
 ^ of the World with Glory, to judge the Quick 
 " and Dead, of whofe Kingdom there fhall be no 
 ^' End. I am baptized alfo into the Holy Spirit, 
 •"* i. e. the Comforter, who wrought in all the 
 >' Saints from the Beginning of the World, but 
 ^* was afterwards fent to the Apoftles by the Fa- 
 " ther» according to the Promife of our Saviour, 
 ^' the Lord Jefus Chrift, and after the Apoilles to 
 ^^ all in the Holy Catholick Church, who believe 
 ,^^ in the Refurredion of theFlefh, the Remiflion 
 *' of Sins, in the Kingdom of Heaven, and the 
 " Lite of the World to come. 
 
 I cannot difpenfe with myfelf without giving 
 my Reader one more ancient ProfefTion of the 
 Chriftian Faith from the fame Apoftolical ConfiiiU" 
 iioyis^ as it ccntaias feveral pradical as well as 
 
 doctrinal 
 
 ® H'>t/fj? ti'i Tiitvcc ©itf tc. mot iifitivif^^ Ten itfia* >^ ty^u Atyov k/,- 
 
 ^P'i^uif jct/ffcv, Tft.'» ci]a-<j ^m/JUiS^yov^ ra Xf'^'H TTxlfscc' fjc ccu'icn.iev t^ 
 »y;oyi;'t^^A6v, a<; tKtivei cio?«t, «AA' Ui^hov )^ o(.yupX''^v> '^ ^P^^^ oiKbfec 
 aCTpo<ri]oi' eu ^w'.fpcv ovl«,. v) rpilev^ *} ^oA^os'oi', u^oe. f/zencv cci^Wi' 
 ^K. etyyoxreyj ri uMxIov^ «AA«. ^iX. ve^a^K) Trpo^ifuv KYipv^trofAiv-jr Tiu^" 
 r«ic<i«'iopt^, TToiv'lc.fyriiv, TTccvlct^etriov' Qtev y^ Trcctpcc t» fX/cveyttac, ;<^ 
 ^(i^.oloKH ■Aoiizvtii ^i^u^ifpyioii," (yu 08ef, «»<^ y«8 zt^ipu, cv ttXhovuv, 
 »t©^ zcccxx?,ip,n ^ix Xptrw, T&'v ecXXiiv TxyfA>eilu* TTotitlnv^ ivsc ^nfAttif- 
 \**^ ^kxtpooa x-TKnenf ^ec Xpjyy jro{)}U)v, rev xvrev TpwojjTJjx, voiAobt^ 
 TJtw/i,' «yTt?' ocvccrccnae, etiTiov >^ tifufftaifi, Kj otvTciTToO'xriuc^ ^t uv7}t 
 ^/tiHiuiivcof rUTov xvTof y^ uvBfat^6V iU^C»i<reCVTCt. yiVST^Xty f^ TTcAi- 
 'ii'jruuitiv.* x>tv xfjuxfiTix^, f^ TfxB'ovTec^ y^ oLtxi ct^t a, nc ytx^m, y^ 
 scvsX^cvrec vrp^ rev otTrftfuA^vr*. K«* ttxv KTiriACC &ns tcccXov (PetfAiv, 
 •%i nh* $c%\vKT<n* Ttuy TO jr|)®- fru^uviv ^-.yccniii n*iT;tAst/x£«w^iji«r, 
 
 xa 
 
cc 
 
 Calmly and impartially revleu'^J, lig 
 
 doflrinal Articles'^ of the Chriftian Belief, 'Tis 
 this : We therefore the Children of God, and 
 the Sons of Peace, who preach the facred and 
 genuine Word of Godlinefs, declare : " There is 
 '* one onlv God, Lord of the Law and the Pro- 
 *' phets. Maker of the Things that are, the Fa- 
 " ther of Chrift, not the Caufe or born of him* 
 felf, as fome imagine, but eternal and without 
 Beginning, and dwelling in Light inacceflible 5 
 not the fecond, or third, or manifold, but the 
 only one from Eternity; not unknown, orun- 
 defcribable, but preached by the Law and the 
 Prophets ; Almighty, Governor of all, uni- 
 *' verfal Lord •, the God and Father of him who 
 ** is the only begotten, and Firft-born of every 
 " Creature ; the one God, the Father of one Son,, 
 ** and not more ; of one Comforter by Chrift % 
 *' the Creator of other Orders, the one Maker of 
 the World, the Former of diverfe Creatures by 
 Chrift, the fame who prefides over all Things, 
 and is Lawgiver by the fame Chrift ; the Caufe 
 of the Refurredion and Judgment and future 
 Recom pence, to be performed by him ; that it 
 pleafed this fame Son to be made Man, and 
 *' converfe without Sin; that he fuffered, and rofe 
 " from the Dead, and afcended to him that fent 
 
 *' him, 
 
 ^ jTM^atv ysvtirif, TiiJttur^ x»t eci/jDXvtrev ttvxi 7t$'(U0tf»fk° tz* uu^>i(rsi 
 yap Ta yivb^ tuv eiv^pa>fra>* diu^opa (r^vif/jecTeifv pjS/lA«to"S >j ivtw Aoecib 
 xxi ru 'E'j». ifv^w utrof/jXTov «» ij^iajv xeei ec^'clvx70» o/otifiAoya/tAi?^ 
 aAA' « (p^ct^TKv, m T« (TUfjttxrUf «6^>i' cc^xfxrer^ eng Aoyjxiji' xa« 
 
 vTTo T4V4KK, ^')ihv(r(roft/i^x ft, xB'tfAiT oy tCi utotrixv, Avx^xci* ysyss"^ 
 S-(ti 0.060 AcyttUfiv ^muni)v Ti xeCi x^ikuv, XXI (JUi(r^xl!oeo(rixi, Tev Xf''^ 
 «"cy a ■^i?i,ovxvB-poJ7:6v ofjuoXoyHfJUiff xXP^x ©sev^eycj' t^ e«v$^f4»Teyj ju-so-*- 
 rvvQiV y^ xvB-peTrav, x^x>^ifiix rts 7rctl^(^. OvIj f/jivu/t\x lao'xittv ?rf* 
 0i\tfAtvof/ttd'Xf tttfiolt^, o]« t>i'<jAw3"<y, w XTTOKtile^ f^ d't* ot i^vAx<r<ri\^ 
 Ttc yttt}, Tf JT^oo-J'oxioe ray i3v«»v, I>}<r»< o Xf<«"©^5 o «| le^a x^xfiXxf^ 
 
 Cdfijiif J. ()^ (.11, 
 
 cc 
 cc 
 ce 
 «i 
 

 C6 
 CC 
 
 1 20 T'he Cdfe of Subfcription 
 
 him. And we affirm that every Creature of 
 God is good, and nothing to be abhorred, and 
 that every Thing of which we rightly partake 
 for our Suftenance is very good, according to 
 the Scripture : We beheve ahb that Marriage is 
 lawful, and the having Children honourable and 
 *' void of Pollution ; fince the Difference of Sexes 
 '' was formed in Adam and Eve for the Increafe of 
 " the Race of Men. We confefs that the Soul 
 within us is incorporeal and immortal, not cor- 
 ruptible as our Bodies, but immortal as rational 
 and endowed with Liberty and Free-will. We 
 abhor, as abominable and impious, all unlawful 
 Mixtures, anci that unnatural one which is prac- 
 *' tifed by fome. We confefs that there fhall be a 
 " Refurreclion of the Jufl and Unjufl, and a Re- 
 " tribution. We confefs that Chrifl is not a mere 
 " Man, but God the Word and Man, theMedi- 
 " ator between God and Man, the High-priefl of 
 " the Father : Neither are we circumcifed with 
 " the Jews, knowing that he is come for whom 
 *' it was laid up [Shiloh) and for whofe Sake the 
 '' diftinfl Lines of Families were preferved, the 
 " Expeffation of the Nations, Jefus the Chrifl, 
 '• who fprung out of Judah^ the Son from the 
 *' Branch, the Flower of Jejfe, upon whofe Shoul* 
 *•' der is the Government. ^^ 
 
 Thefe are I believe all the Creeds that will be 
 found to have any Pretence to be ancienter than 
 the lirfl Council of Nice^ except that called the 
 Apostles Creed: And even this is not, in the 
 Form in which it now (lands, of theirCompofition, 
 as is owned by all learned Men ; and was not re- 
 ceived for feveral Centuries, either in the Eafleni 
 or Weflern Churches, with all its prefent Articles, 
 as a compleat or univerfal Standard of the Faith 5 
 as Vv'ill be evident to every one, who compares it 
 
 with 
 
Calmly and Impartially reviewed, it\ 
 
 with the three Creeds of the Churches of Aquileia^ 
 Rome^ and the Eaft^ as preferved by Ruffinus^ in 
 the fourth Century ; which Creeds all differ from 
 our common one, and in feveral Terms and Ar- 
 ticles from each other. 
 
 However, I can't help giving my Reader one 
 more Formulary of Faith, tho* made at the Coun- 
 cil of iV/V^, as the Author of it declares it was 
 agreeable to the ancient Doflrine, and taken from 
 the Holy Scriptures, and plainly appears to have 
 the venerable Marks of Scripture and Antiquity. 
 It is that of Eufehius^ Bifhop of C^efarea^ who, 
 giving an Account to his Flock of the Tranfadlions 
 of the Council of Nice^ tells them, that he read 
 this Formulary before the Emperor himfelf,which 
 was approved of as good and found : " We be- 
 " lieve in one God, the Father Almighty, the 
 " Maker of all Things, vifible and invifible ; and 
 ** in one Lord Jefus Chrift, the Word of God, 
 " God of God, Light of Light, Life of Life, 
 *' the only begotten Son, the Firft-born of every 
 " Creature, begotten of God the Father before 
 *' all Ages, by whom all Things were made, who 
 *' was made Flefh for our Salvation, and conver- 
 " fed amongft Men, and fuffered and rofe the 
 " third Day, and afcended to the Father, and 
 
 R ** (hall 
 
 <r«6 xv^ioi Iijff-av X^»S"6>, Tell TH 0J» Aoyof, ©ler £« 08a, ^w? s* ^*" 
 t(^, ^uiiv SK ^<w>J';, VKi* fjitovoyivv), v^clolexov xximiq K{k<riuc,y 7r^9 
 TTcc^lett Tttv ittaiwv £» th ©sa 7:o[\o^ ytyivtytfjuivovt ^i a >C. iytvilo t» 
 TTttAfti Tov o'lcc TJjf ^jMili^xt CTeolrjoiKV <rx^x.o/3^ivl»f t^ tv etvS'^i!^?ro»? JTo- 
 ?iiltv(rxfAtveVj *^ Tix^ovlx, t^ xvx^x^lx m t^[\i) ytfjui^ct^ >^ «yiA3'e»ii» 
 Tt^'^ T«v 7r»]iaXf *^ »)|o>l* TTxXit iy ^e|>3 K^HXt ^m\xc, kJ «Je^»9' »'*«'Si'" 
 •jU«£i> >^ <i$ cv ^tivf/tx «y»c», Thltff ixxTcy mxi >^ VTrx^x^av Tn^tvov j$, 
 irocli^x xXn^'Cii vrxlsfix, i^ viev «A>}$'«; f toy, xxi 7rnvf/ix xyui £cAi}d'«$ 
 aytov TvtvfjuXf Kx^tt^ xtn « xv^i(^ n^ntrnt x« r. X^ SocraC. Hijin 
 MccUf. 1. I . c. 8, 
 
12 2 72'^ Cafe of Enbfcrlption 
 
 " fiiall come again in Glory to judge the Quick 
 and the Dead. We believe alio in one Holy 
 Spirit, believing that every one of thefe is, and 
 doth fubfiR, the Father truly a Father, the Son 
 '' truly a Son, and the Holy Spirit truly an Holy 
 " Spirit j even as our Lord fending his Difciples 
 " to preach, faid : Go and teach all Nations^ bap- 
 " tizing them in the Name of Father^ Son^ and 
 " Holy Spirit:' 
 
 And trom thefe feveral Formularies, compared 
 with one another, the following Obfervations will, 
 I think, naturally occur. 
 
 I. That during the three firft Centuries of Chri- 
 ftianity it doth not appear that there vi^as any one 
 Creed or Formulary of Faith authorifed by pub- 
 lick Authority, or eftablillied by common Confent 
 and Order of the Church, as the Tefl: and Stan- 
 dard of Orthodoxy ; which Candidates for the 
 Miniftry were obliged to declare their Alfent to, 
 as the Condition of their Ordination, or which in- 
 deed was publickly ufed in any folemn Services of 
 the Chriftian Church or Worfliip whatfoever. All 
 the Creeds I have tranflated are only mere private 
 Compofttions^ drawn up by particular Perfons, ac- 
 cording to their own Sentiments of the Chriflian 
 Doctrine \ without having, in the Terms in which 
 they are delivered to us, the San6lion of any par- 
 ticular Churches, much lefs of the univerfal Church. 
 For thefe Creeds are fome of them (horter, others 
 longer, and all differ in Form and Expreflion from 
 one another. Yea the fame Writers, giving the 
 Summary cf the Chriftian Faith in different Parts 
 ol their Writings, diitcr from themfelves, and ufe 
 different Terms \ as may be obferved in Ignatius ^ 
 yufiin Martyr^ Iren^uSy T'erttdlian and Origen ; 
 aCircumdance that could not have happened, had 
 iheie been any Form of Orthodoxy, which thofe 
 
 Fathers 
 
Calmly and Impartially reviewed, 123 
 
 Fathers had knov/n of,- eftablifhed and aiitliorlfed 
 by the Church. Had this been the Cafe, we mud 
 have had it in fome, or all the ancient Apologies 
 for the Chriflian Religion, and it would have been 
 appealed to as the Standard of the Chriflian Doc- 
 trine, that the v^hole Church acknowledged and 
 received as fuch. But nothing of this is to be 
 found in any of thofe primitive Writers ; who all 
 reprefent Chriftianity, and defcribe the Principles 
 of it, in fuch Terms as occurred to their ownMinds, 
 and were thought by them to be bed cxpreiTive of 
 the Do6lrines, which they apprehended were the 
 diftinguifhing and fundamental ones of the Faith 
 of Chrill. And though Irenaus^ Tertullian^ No^ 
 "uatian^' and others of the Fathers call their Creeds 
 the Rule of Faith^ yet they do not mean, that the 
 particular Creeds or Formularies they have given 
 us were authorifed and eflabliihed as Standards ot 
 Faith, but that the Do6lrine contained in their re- 
 fpedive Creeds was univerfally and without Exr 
 ception the received Doftrine of the Church. Or, 
 as the learned D// P/;^' exprefies it, The Phrafi 
 Rule of Faith doth not meaji a fet Form of Faith ^ 
 hut the Faith itftlf. And this is fo clear a Fad, 
 that Bu Tin ^ himfelf acknowledges, that in the 
 ' fecond and third Ages of the Churchy "jve find as many 
 Creeds as Authors^ and the fame Author fets the 
 Creed down after a different Manner in feveral 
 
 R 2 Flaces 
 
 '" Locis fup. c'lt. 
 
 ' II eft encore a remarquer, que par le Mot de Regie de h 
 foiy il ne faut pas entendre la Formule de Foi^ mais la Foi 
 Hieme. Nou-oelle Bib. Vol. I. p. ii. Edit. 410. 
 
 * Dans le fecond, et dans le troifieme Siecle de TEgiife, 
 nous trouvons aucant da Symboles, que d'Auteurs, et un 
 memeAuteur rapporte le Symbole de differenteManiereen dif- 
 ferents Endroits de fes Ouvrages, ce qui fait voir qu'il n'y 
 avoit pas encore pour lors de Symbole, qa'on crut etre des 
 Apotres, ni meme de Formule de Foi reglee et afturce, M 
 ibid. p. io» 
 
124 5^^^ Clafe of Subfcription 
 
 Places of his Works \ which 'plainly fiews^ that there 
 was not then at leafi any Creed that was reputed, to 
 he the Apoftles^ nor even any regulated and esta- 
 blished Form of Faith, ^ 'Tis to be hoped there- 
 fore that the Champion^ or fome of his Friends for 
 him, will inform the World what Creeds he means, 
 which he talks of "" as the moji ancient ones, and 
 which with great AfTurance he appropriates to the 
 Ufe of Baptifm, I am afraid he hath waded be- 
 yond his Depth, and ventured to affirm more than 
 he knows, or is able to prove. But, 
 
 2. That notwithftanding the Church, in thefe 
 truly primitive Times, had no eftablifhed Creeds, 
 nor human Articles of Faith, impofed on the Mi- 
 niflry or Laity as the Standards of Orthodoxy ; 
 yet there was a great Uniformity and Harmony of 
 Dodrine and Affe6tion without them •, and much 
 greater than there hath been fince human Autho- 
 rity hath taken upon itfelf to fetde the Faith for 
 the Chriftian World. 
 
 HegefippuSy as quoted by Eufchius^ tells us, that 
 when he came to Rome he converfed with feveral 
 Bifhops, and received the felf-fame Doctrine from 
 all of them — that during the feveral Succefftons of 
 the BifhopSy and in every City^ that was held which 
 ibeLaw and the Prophets^and ourLord commanded — 
 and that therefore the Church was compared to a 
 Virgin^ becaufe not yet corrupted by vain Do^rines, 
 
 The Church, difperfed throughout the World, even 
 to the Ends of the Earth, as Irenseus tells us,^ pre- 
 ferves this Faith, in Germany, Spain, the^z.^,^c. 
 
 being 
 
 '* Ch^ Eng. Vind. p. 25, 43. 
 
 ▼a/« sjcecAax rnt tKxXnTteit 'za^B-mev, an so yet a i^'^c/'^^lo «Keet«5 //•* 
 
 Ttactic. Apud Eufeb. Ec. Hiji, I.4. c. 22. 
 y Ubi /up, et i.i, c. 4.- fins 
 
' Calmly and Impartially reviewed, 1 2 c 
 being like the Light of the Sun^ eisery where inva- 
 riably the fame^ believing it as though it had one 
 Souk and preaching it as with one Mouth, The moft 
 eloquent Governors of the Church will not fay other 
 Things than thefe^ neither will he that is lefs eloquent 
 fay lefs. And Tertullian : ^ The Rule of Faith was 
 one only, unalterable, and incapable of Amendment 
 and in no Fart quefiioned by any among ft Chriftians. 
 And again, ' IVe communicate with the Apoflolick 
 Churches, becaufe no one of them embraces a different 
 JDo5trine -, different from that Rule of Faith he 
 had delivered. This is confefTed by Celfus^ who 
 fays, That in the Beginning, when they were few in 
 Number, €v f(J)^ovouv, they were of one Mind, There 
 were indeed Herefies during this Period ; but the 
 Authors of them ' were either mad and enthufiaf- 
 ticaJ, or evidently profligate Men, and their Opi- 
 nions fo extravagant, and evidently fubverfive of 
 all Religion, as that they had no Title to theChri- 
 llian Name, and almoft univerfally feparated them* 
 felves from the Chriftian Church and Worfhip, 
 Excepting thefe, the Doftrine contained in thefe 
 Creeds was the common ftandard Doctrine of the 
 Church, of the Learned and Unlearned, to which 
 none added, and from which none detraded. The 
 Confent in and ProfefTion to believe this, was 
 efteemed fufficient for the Chriftian Miniftry, 
 Communion and Affedlion. 
 
 3. 'Tis indifputably true, that the primitive 
 
 Creeds, fuch of them as are left on Record, were 
 
 fhort and fimple, and not encumber'd with thofe 
 
 controverfial Points, and intricate Speculations, that 
 
 have been introduced into almoft all Creeds, in 
 
 the 
 
 =^ Ubi /up. 
 
 ^ Communicamus cum Ecclefils Apollolids, quod nuih' Doc- 
 trina diverfa. De Fraf. Hsret. c.zi. 
 ^ Orig. cont, Celf. ^. 3. />. 453. 
 « Vide Apoflol, Conilit. /. 6. c. 10. 
 
126 ^oe Cafe of Siilfcriptlon 
 
 the later Ages of the Church. All thofe which I 
 have tranllated, fuch of them as are indifptitably 
 before the Council of Nice^ are formed upon the 
 Plan of St. Paid: There is one Spirit , one Lord^ and 
 one God and Father of alU who is above all^ and 
 through all^ and in all-, at the fame Time generally 
 averting, that the Word is God ; exempting him 
 from, and raifmg him above the Condition and 
 Rank of all created Beings, becaufe by him the Fa- 
 ther created all Things. After this, and a fhort 
 Mention of the Holy Spirit, they confid of little 
 more than a few hiftorical Fads relating to our 
 Lord's Birth, Life, real Death, real Refurredlion, 
 real Exaltation, and his Coming the fecond Time 
 to judge the Quick and the Dead. This will be 
 evident from the Infped:ion of the Creeds them- 
 ielves. And this Shortnefs and Simplicity of thefe 
 mod ancient Creeds, the Author of The Church of 
 E-ngland Vindicated doth not pretend tc deny. The 
 Reafon he gives for it fhall be prefently examined, 
 and fhewn to be wholly groundlefs. 
 
 4. The Simplicity of the ancient Faith, con- 
 tained in the forementioned Formularies^ was one 
 ot the principal Reafons of the Unity and Purity 
 of Dofhine in the primitive Church : Becaufe the 
 Articles contained in them were comparatively few, 
 and thofe eafy to be underftood, and fuch as all 
 Chriftians of the moil ordinary Capacities could 
 readily remember, and fuch as appear to be evi- 
 dently contained in the facred Writings : Yea fucPi 
 as many barbarous Nations retained^ and firmly be- 
 lieved^ who had none of the Apoftolical Writings^ 
 having Salvation written in their Hearts by the Spi'^. 
 rit^ without Faper or Inky carefully prcfcrving the 
 ancient Faiths that had been delivered down to them 
 from the Apojlks ; /. e, delivered to thcai by the 
 Apoftles, or apoilolick Men> and which they re- 
 tained 
 
Calmly and Impartially reviewed. 127 
 
 tained in its original Simplicity without any mate^ 
 rial Alteration whatfoever: A Thing that would 
 have been impoffible, had not the original Arti- 
 cles of the Chriftian Faith been few, and thofe 
 eafy to be underftood. Whiift the Church kept 
 to a few eafy Principles, and plain Fadls, her Doc- 
 trines were every where almoft invariably the fame, 
 and could not well alter wherever Chriftianity was 
 profelTed. But when once ^ pbilofopbical ^ejlions 
 and metaphyfical Diftindtions were brought into 
 the Faith, Articles of Belief multiplied, and Men 
 took on them to make formal and peremptory De- 
 cifions for others, Unity of Faith became an Im- 
 poflibility, and hath never been recovered even to 
 this Day. 
 
 5. The primitive Creeds were almofl all in Scrip- 
 ture 'Terms ^ and confifted of plain Scripture Arti- 
 cles, and the Fathers, who have left us their For- 
 mularies of Belief, many of them exprefsly declare, 
 that they were delivered from Chrift and the Word 
 of God, and by an uninterrupted Tradition from 
 the Apoftles themfelves ; and that upon this Foun- 
 dation the Faith w^hich they contained was univer- 
 fally received by the Church throughout the whole 
 World. Thus Jufiin Martyr ^^ after giving an Ac- 
 count of the general Behef of Chriilians, adds : 
 To fay all in a few Words, Thefe are the things 
 which we ey.-peEl^ and have learned by Chrifi^ and 
 teach others. And Iren^us :[ The Church through- 
 out 
 
 ^ Ipfe denique Hserefes a Philofophia fubornantur — Hinc 
 illae Fabulae interminabiles, Sc Quaelbones infruftuofae, Sc Ser- 
 mones Serpentes velut Cancer, a quibus nos Apoftolus refrae- 
 nans, nominatim Philofophiam conteHatur caveri oportere. 
 Tertul. De Prapfcrip. Haret. c. 7. 
 
 xuf/jiv o(,x m X^is**?, x«< ^i^eKDcofMiv, rccv\» t<}i, Atol. ■prim.^. 12. 
 ^ Sola vera ac vivifica Fide, quam ab Apoftolis Ecclefia per- 
 cepic, \xQTi. Ub.i.Frcefat, 
 
128 '[the Cafe of Suhfcription 
 
 out the IVorld hath received from the Apoftles and 
 Difciples this Faith in one God, &c. And again : 
 The only true and Life-giving Faith is that which the 
 Church hath received from the Apoftles, Athena- 
 goras : ^ The Principles to which we adhere are not 
 from Men, but delivered and taught by God. Cle- 
 mens Alexandrinus : ^ We affirm that the ancieyit 
 and Catholick Church is one^ in Nature, Opinion, 
 Original and Excellency, which by the Will of the 
 me God, through one Lord, gathers together thofe 
 whom God predejlinated, foreknowing from before 
 the Foundation of the World that they would be righ* 
 ieous, into the Unity of one Faith, which is agreeable 
 to the genuine Tefiaments, or rather to the one Tef- 
 tament, delivered in different Periods of 'time — For 
 as the Do5frine of all the Apojlles was one, fo alfo 
 was the Tradition, And again,' We have the Lord 
 for the Original of our Do5lrine, who by the Pro- 
 phets, by the Gofpel, and by the bleffed Apofiles, hath 
 by various Means, and many Degrees led us from the 
 Beginning to the End of K?iowledge. If therefore 
 any one fuppofes that another Original is wanting, 
 that true genuine Original can be no longer pre ferved» 
 
 Ter- 
 
 pro Chrift. p. 41. 
 
 TS ito^y/ff fJt*o>tyiv iivcci (p*f/jiv TYjt uo^Xioiv Koci kcc.'^oMkhv iKKXrioixVf m 
 tioTViTt*, yri'^idn; fJt'iciq ri}( kxtx rcci eiKSta^ oiccS'viica.c ^ /u<«AAo» at Kctra 
 Till J«!X^Jjt»y Tjji- f/jtec* S^oKpoeoic, rot^ ;C?ove<?, fv^ ry <e)in ro) fittM' 
 fi/XTiy ^t f*^ re Jtyfi« a-viciyea-xf ry? >j^»j KXTccTirxyf/jivisc, m 
 
 fjbiccyoca i) ^uvTuv yiyovt rctv ATsyeAwv axTTTii S'kO'xirxxXiu ^ arvi e>[s 
 9C yi7:x^x^o<rif. Stromat. I. 7. p. 899, 900. 
 
 * Ex^oiA/iv yxo Tijt x^x^v rni ^^xa-xxXix^ rev kv^icy, ciet rt ruf 
 9rpo^y)ru>Vy ^tx ri m Ey<»yy6A*i?, K, ^x rwv fjiiXKXfiijuv A^eroAa*?, 
 jroAwTpoTTi'^ 1^ yicXvfji^ifu^ j| «pAi*'f *'^ rsA®- ^jyyjiAsvor Tij; ymc-iUi. 
 Ti^xfTc^D ^' *< Tic iTBpov ^ua-^xi vTTo^.x^ci^ yjssr' xv uTtfi «p;t' ^v^'^" 
 ;^^mi. Id, ibid. p. 890. 
 
Calmly and Impartially reviewed, 129 
 
 Tertullian^ having delivered his Rule of Faith^ 
 fays, this Rule is appointed by Chrift ; and the Teft 
 of Orthodoxy, he Jays down, ^ is walking by that 
 Rukj which the Chiich hath delivered down from 
 the Apoftlesy the Apoftles from Chrifi^ and - Chriji 
 from God, So Origen prefaces the Summary of 
 Dodrine he gives us, by telling us, that they were 
 Articles evidently delivered by the preaching of the 
 Apoftles, And to mention no more, Eufebius of 
 Cafarea affirms,"" that the Creed he deliver'd he 
 had learnt from the divine Scriptures : So that the 
 original Creeds being all taken from Scripture, and 
 generally exprefTed in Scripture Language, could 
 not but contain an uniform Do6trine, without any 
 material Variation or Difference whatfoever. 
 
 6. Provided this Rule of Faith, or Apoftolick 
 Dodlrine was but adhered to, the primitive Fa- 
 thers were for referring the more difficult Queftions 
 arifing out of Scripture to God, and allowing Di- 
 verfity of Reafonings and Sentiments, as not ima- 
 gining any Harm could accrue to Chriftianity 
 hereby. Thus Ir emeus : " Since we have Truth it- 
 
 S fell 
 
 ^ De Pr^efcnpf. cofit. Haeret. uf fup. 
 
 ^ Ut Veritas nobis adjudicetur, quicunquein ea Regulain- 
 cedimus quam Ecciefia ab Apoftolis, Apoftoli a Chrillo^ 
 Chriftus a Deo tradidit. Id. ibid. c. 37. 
 
 ^ Socrat. Hiji. ubi fup. 
 
 " Habentes itaque Regulam ipfam Veritatem, & in aperto 
 pofitum de Deo Teftimonium, non debemus per Quaeftionum. 
 declinantes in alias atque alias Abfolutiones, ejicere iirmam <5c 
 veram de Deo Scientiam : magis autem Abfolutionem Qaaefti- 
 onum in hunc Charaderem dirigentes, exerceri quidem con- 
 venit perlnquifidonem Myfterii & Difpofitionis exiftentis Dei, 
 augeri autem in Charitate ejus.— Si autem Omnium qua in 
 Scripturis requiruntur Abfolutiones non poffumus invenire, 
 alterum tamen Deum, prseter eum qui eft non requiramus 1 
 Impietas enim haec eft maxima; Cedere autem base talia de- 
 bemus Deo, qui & nos fecit; reftiffime fcientes, quia Scrip- 
 tuVse quidem pcrfe<^s funt, quippe a Verbo Dei & Spiritu eju^ 
 di'^;g, nos autem fecundum quod minores fumus-^fecundunx 
 
 hos 
 
130 i'he Cafe of Stilfaiption 
 
 felf for our Rule, and a plain T'eftimony for Gody ws 
 ought not^ hy fuch E^plicatiois of Quejiions as lead 
 to various and different Opinions^ to reje5i the certain 
 and true Knowledge of God \ hut rather we fhould 
 fo dire^ the Refolution cf fuch Sluefiions^ as to ^x-. 
 ercife ourfelves in the Study of the Myjiery and 
 Conftitution of the true God, and to increafe in his 
 Love — For if we camiot explain all things in Scrip- . 
 ture^ let us not however look for another God hefedes 
 the true one \ for this is the greatefl Impiety. Such 
 things we ought to refer to God^ who made us ; as 
 rightly knowings that the Scriptures are indeed per- 
 feEi^ hecaufe indited hy the Word and Spirit of God, 
 but that we from the Weaknefs of our Condition need 
 the Difcovery of his Myfteries, Then he goes on 
 to (hew how many Things there are in Nature 
 that we can't account for, though many plaufible 
 Things may be faid concerning them, and adds : 
 If as to created Things, fome mufi he referred to 
 God, whilfi others come within our Knowledge ; where 
 is the Difficulty to fuppofe, that as to the ^eflions 
 cf Scripture, which is all Spiritual, fome we fhould 
 he able to refolve according to the Grace of God, 
 whilft others mufl he referred to him ? — Thus we 
 fhall keep our Faith, and continue without Danger, 
 and find the Scripture in all Things confiflent. Thus 
 aKoTertullian,"^ after his Formulary, fays: This 
 
 Rule 
 
 hoc Sc Scientia Myfleriorum ejus indigemus, 
 
 '; - n.. _.. /2\... J- .,^ 
 
 "El f^ JT< r6»f 
 
 7-135 X-ilfTiVq tViU f/ji* UVCCKU'iCX,i Tft* ©fi*', mX <^£ f^ US, yttUlTiV «/l)}At'3-6 
 
 T*v 'ypcc<pi>.'v '7rnvfXjOi[\Kuv etrav, fn« fjiii\ i7:i><.vatJbiv xeC,cc ^«pjv©t», mot 
 
 B^Kcrfidi, Iren. /. 2. <:. 47. 
 
 ° Ha?c Regula a Chrifto inftltuta nullas habet apud nos 
 Quaeliiones, nifi quas Hasrefes inferunt, & quas Hoereticos fa- 
 ciant. Costerum manente Forma ejus in fuo Ordine, quantum 
 libet quffiras & trades, & omnem Libidinem Curiofitad efxun- 
 dafs, ft quid tibi videtur vel Ambiguitate pendcre, vel Obfcu- 
 nute obumbrari. De Prtrf. Hsret. c. 14, 
 
Cabniy rmd I?7ipartially reviewed, 13 x 
 
 Rule appohUed by Chrift is attended amongfi us with 
 no ^lejiions^ hut fuch as Herefies introduce^ and 
 make Hereticks, However^ preferve but this Form 
 in its proper Order, and inquire and debate as much 
 as you pleafe, and indulge every Liberty that Curio- 
 fity can prompt to, if any l^hing feems to you to he 
 doubtful and ambiguous, or wrapt up in Darknefs, 
 Origen ^ alfo fpeaks to the like Purpofe. After 
 having declared, that the Apoftles taught that the 
 Holy Spirit was joined with the Father and Son 
 in Honour and Dignity, he adds : But this is not 
 clearly determined, whether the Spirit be begotten or 
 unbegotten, or whether he is to be accounted alfo as- 
 the Son of God, or not. Of thefe nings we mufb 
 inquire, as we are able, from the Holy Scripture, and 
 fearch them out with Jkilful Diligence, Speaking 
 alfo of the different Opinions of the Original and 
 Infufion of the Soul of Man, of the Nature and 
 Condition of the Devil and his Angels, what pre- 
 ceded this World, and fhall follow the Deflrudion 
 of it, when good Angels were created, what is 
 their Nature and Condition, and other Points, 
 which Scripture hath not determined-, in order to 
 form a regular Scheme of thefe "things, he fays, every 
 one muft, from the general Principles, fearch out the 
 Truth by what he finds in the Holy Scriptures, cr 
 nan deduce by a juji aiid regular Confequence from 
 them. This Rule is equitable in its Nature ; and 
 
 S 2 though 
 
 p Turn deinde Honore ac Dignitate Patri ac Filio fociatum 
 tradiderunt Spiritum Sanftum, in hoc non jam manifelle dif- 
 cernitur, utrum natus an innatus, vel Filius etiam Dei ipfe ha- 
 bendus fit, jiecne. Sed inquirenda jam ifta pro Viribus funt 
 de facra Scriptura,& fagaciPerquifitioneinveftiganda---Oportet 
 igitur velutElementis ac Fundamentis hujufmodi uti — omnem 
 qui cupit Sericm quandam & Corpus ex horum omnium Ra- 
 tione perficere, ut manifellis & neceffariis AfTertionibus de fm- 
 wulis quibus quid fit in Vero rimetur-^-vel his quas in Sanfti3 
 Scripturis invenerit,vel quas ex Confequentia ipfius indagine ac 
 r^<^i Tenore repererit. De Principe Prof at. § 4. et ult. 
 
'3 3 2 T'he Cafe of Subfcription 
 
 though the primitive Fathers feem to have agreed 
 in the Manner of expreffing their Belief, and in the 
 main in thePrinciples them felves of which theirFaith 
 confifted ; yet when they came to explain fome of 
 the particular Articles, which they agreed in the 
 Words, or general Senfe of, they have almoft every 
 one of them fome Peculiarities of Opinion relating 
 to them^that are fcarce reconcileable with each other; 
 as will evidently appear to every one who confults 
 Bilhop Bull^ and obferves the Difficulty that wor- 
 thy and learned Prelate found to make their Sen- 
 timents conformable to each other ; and as I think 
 I could prove, to a Demonftration, by collating 
 many Paflages of Jujiin Martyr^ Irenaus^ Clemens 
 of Alexandria^ Athenagoras^ fertullian^ and others 
 now before me. But in this they adled like wifeMen. 
 They had a Divine Rule, and they faithfully kept 
 to it ; and did not, becaufe there might be a Dif- 
 ficulty in underflanding fome Parts of it, take 
 upon them to rejed it, and fubftitute another ex- 
 planatory one of their own in the Room of it. 
 
 7. This deferves the more to be remarked, be- 
 caufe during thefe primitive Times there were 
 many real Herefies, againfl which the Men of 
 Learning and Ability in the Church oppofed them- 
 felves, in order to preferve the Unity and Purity 
 of the Chriftian Faith. All the early Chriftian 
 Writers almoft mention them, and the Enemies 
 of Chriftian ity reproached them with it. Thus 
 Celfus: '^ In the Beginnings when they were few, 
 ihey were of one Mind\ hut when their Numbers 
 fpread^ they were immediately fplit and divided, and 
 all eager to go into particular FaElions of their own^ 
 Whan Kind of Herefies were broached in the 
 
 earlier 
 
Calmly and Impartially reviewed, 133 
 
 earJIer Ages of Chriftianity may be feen in feveral 
 of the primitive Chriftian Writers, Iren^us^ Ter- 
 tullian^ Epiphanius^ and others. I fhall juft give 
 my Reader a Specimen of them from the Apofto' 
 lical ConJlitutio7is ; by which he will fee what Sort 
 of Perfons were counted Hereticks from the Be- 
 ginning, and thereby be better able to judge of 
 the Account I have before given of the Nature of 
 Herefy/ The ancient Hereticks were fuch,* "> as 
 '' blafphemed the Almighty God, affirming him 
 *^ to be unknown, and denying him to be theFa- 
 " ther of Chrifl, and Maker of the Worlds, and 
 *' faying he is ineffable, undefcribable, and with- 
 *' out Name, and born of himfelf. They dif- 
 *^ approve of the Law and the Prophets, affirm 
 " there is no Providence, believe not the Refur- 
 *' redlion, fay there is no Judgment or future Re- 
 *' compence, that the Soul is not immortal, that 
 ^' Pleafure is the only Thing to be rejoiced in, 
 " and that you may turn to every Kind of Reli- , 
 
 " gion 
 
 ^ P. 50, ^c. 
 iivut TTocl.s^x ra Xf'ri^, f^*)^i re KcfTfjttn ^vtfjttusoyci, a>iA' uXatTov^ 
 
 B^7i(rKiiccv eihxCpe^Q)^ iKK>^ivsiv. Oi fJUiv yxp wA£<a5 surCi S-fB? XiyaViv^ 
 Ok Jjf, T^g<5 otvx^x^ii «* ^*, ^<^° xymnreq, et ^5, xiuyxi; ccvu^>si, 
 Kxi ei, iJuiVy xyxf/zixv ^i^x(rK!d(n, k^ xeav uTre^-iiVf y^ eivey (ih>.v>cie6 
 Mycvliq spxi >^ yxiAiov j^ Trxid'm yin<nv, j^ /Safoi/iSp.m fMilxXvi'^iV'— 
 tls^oi a'i £| uv]u)» i'kiytv unmH ^uv (pxcKovltc, pt^ei^sty xitix^ia^xiy tx i's 
 
 Kxlx VfljI^flV KX^X^X t<rB-itlV, }^ TFt^ilifX/VStrB'Xl VOf/iltJUUi' TTH-tViiV S\ tli 
 
 Apofi. Conjl. 1. 6. CIO. K.«t XfiS'«J' ^Xt ofjuc^.oyao'ivviov Qm, A^ 
 vtvlxi yxo iCj Ttiv Kxlx (TX^KX xvls yttyn^iv^ Tcy i-xv^av izxis-)(,wcfixi 
 TO !T»S-®^ iC) rev ^xvxlov x^o^atrif rr.v xvxTxinv xyvotSF;, mv yrea 
 citava/v xvls ysvmc-iv TK^iKeTflatri' rmc, £| xrfluv ilifiea^ xtrt^mrt^ 4''^*'' 
 
 UvS-fiUTTCV ^Xvlx^OfJt/iVOl TOV XV^tOVy iK '^V)(,lll^ y^ O-Cil/Axl^ Xv\oV SlVXi 1««* 
 
 fJt/i^o?,i<;, EJi^oi ^i j| xvlav xvlov utxi tov liitrav to\i t^i Trxflav @io» 
 V7ro}fliVi::triv, xvlot ixv a Ttet^.i^x S'o^x^oili^, xvlov tiev i^ TtxexK^y^ov vztf 
 7i\ivov[i^, — y^ yxfjdov xxxov trvv ;T<f »^(?joui* Afyyciv uyxiy^iX^o?^ii 76 /-*•<=; 
 X^vniiJiix, Id, ibid, c^ \^% 
 
134 ^^^ Cafe of Subfcription 
 
 ** gion indifferently as you pleafe. Some fay 
 *^ there are many Gods, fome three without Ori- 
 *^ ginal^ fome two unbegotten ones, fome innu- 
 ** merable ^ons. Some teach that Men mud not 
 ^* marry, and that you mud abftain from Flefh 
 " and Wine, and that Marriage and the Procre- 
 ** ation of Children is the Invention of the Devil, 
 *' and the Ufe of Meats abominable. Others of 
 •* them fay, you muft abftain only from Swine's 
 ** Flefh, but that you may eat what the Law ac- 
 ** counts clean, and muft be circumcifed according 
 ** to it. Others fay, that the moft impudent 
 " Whoredoms are lawful, and that you may com- 
 *' mit all Sorts of Impurities. Others fay, that 
 ** you muft believe that Jefus is only an holy Man 
 •' and Prophet, imagining him to be a mere Man, 
 *' confifting of a Soul and Body, Others of them 
 *' think him to be the God over all^ that he is the 
 •* Father of himfelf, and that he is himfelf both 
 *' Son and Comforter, Others do not confefs 
 *^ Chrift to be the Son of God, denying his Ge- 
 *' neration according to the Flefh, are afhamed of 
 *' his Crofs, think his PafTion and Death difhonour- 
 *' able, deny his Refurredlion, and his Generation 
 *' before all Ages." All thefe^ fays my Author, 
 are the Injiruments of the Devil and the Children of 
 Wrath. 
 
 Thefe were the Herefies againft which the an- 
 cient Fathers exclaimed, and which indeed fubver- 
 ted (many of them) the very Foundations of Chri- 
 ftianity. Now what were the Methods they made 
 ufe of to oppofe thefe truly peftilent Doftrines ? 
 Had they been of our Church Champion's Mind, 
 thefe numerous Herefies * broached in their Times 
 would have made them extreamly fufpicious of all 
 Candidates for Orders, and they would have made 
 
 a ftri^er 
 
 « CK Eng. Vind, pi 2U 
 
Calmly and Impartially reviewed, 13 r 
 
 a Jlri^er Enquiry about them^ and demanded a more 
 explicit Declaration of Faith from them^ and judged 
 that the Times and Circumftances were fuch as re- 
 quired ibis particular Method of Subfcrip- 
 tion^ and that upon fever al Occaftons "" of jidmijfion 
 into puhlick Offices and Preferments of the Church it 
 was neceffary to repeat them. Nay, if you'll be- 
 lieve him, We find "" the primitive Church did make 
 ufe of this very Method, 
 
 Auda^er magis qudm parate. 
 
 Nothing is lefs true. All this never enter'd into 
 the Heads of the truly primitive Bifhops and Paf- 
 tors of the Church. They knew but of one Way 
 of oppofing Herefy, and flopping the Progrefs of 
 it. What was that ? Why by appealing to the 
 very Do6trine of Chrift and his Apoflles, as con- 
 tained in, and delivered down by the facred Wri- 
 tings. Let them teftify for themfelves. Thus 
 Juftin Martyr : ^ Some there are of our People who 
 acknowledge Jefus to be Chrifi^ but then affirm that 
 be is a Man made of Men, But with thefe I do not 
 agree ^ and there are many of my Mi7td -, becaufe we 
 are commanded by Chrift himfelf to believe^ not the 
 Do^rines of Men, but thofe preached by the holy 
 Prophets^ and taught by himfelf, Irenaus^ fpeak- 
 ing of the Gnoftick Hereticks, fays : I That fmce 
 
 they 
 
 " Ch. Eng. Vind. p. 22. ^ ./^zV.p. 42. 
 
 y Kat* yd^ utrt Tini-—U7ro re tifA^tlf^a vst-ac, 9fjuoXeyii*lii utjof 
 
 •tAAet T«(? ^i» rm fAUxapiuv vfo<f>t^at» xr)fvx,B-SKn, f^ ^i ctv.n hc'uxr 
 ^iiCTi. Contr. Tryph. p. 234, 235. 
 
 ^ Cum igitur inter eos -convenerit de iis quje in Scripturis 
 funt praedidla, tunc & a nobis confutabuntur — Nos autem 
 UDum & folum verum Deum Dodorem fequentes, & Regulam 
 Veritatis habentes ejus Sermones, de iifdem femper eadeiu 
 dicimus omnes. Lih 4, c. 69, 
 
I3& ^I^ Cafe of Subfcription 
 
 they are agreed as to certain things foretold, in Scrips 
 ture^t they fhall thence he confuted by us. For we^ 
 following the one only true God as our 'Teacher^ and 
 having his IVords for the Rule of Truths all fay the 
 fame 'Things of the fame Principles. Clemens Alex- 
 andrinus : * If there be fuch a Thing as Demonftra-^ 
 tion^ ^tis neceffary that we make the proper Inquiries^ 
 and learn demonflratively by the Scriptures themfelves^ 
 how Herejies are erroneous^ and how the mofl exatf 
 Knowledge conftjis in Truth 07ily^ and is to be found 
 in the ancient Church. — He therefore who is of him- 
 felf faithful^ well deferves to be belie~jed^ when 
 fpeaking by the Scripture and Voice of the Lord^ which 
 through the Lord operates to the Benefit of Men. 
 For in Truths this is the Criterion, the Tefl 
 we ufe for the Dijcovery of thefe Things — and if 'tis 
 lict fufficient only to affirm what we think^ but what is 
 affirmed muft be proved alfo^ we do not wait for the 
 Teflimony of Men^ but confirm what is inquired after 
 by the Voice of the Lord^ which is more worthy of 
 Belief than all Demonftration \ yea^ rather is to us 
 THE ONE ONLY Demonstration. Some of our 
 Moderns would have objeded to the learned and 
 venerable Father, that Hereticks torture the Scrip- 
 tures^ and that 'tis not the Words ^ but the Senfe of 
 Scriptures, that is the Rule of Faith, But he knew- 
 this as well as they could tell him ; and yet was 
 for keeping to the Scripture as the file Criterion 
 
 of 
 
 uax^tf^ii-ecn yvaffi^. Stromixt. 1. 7. p. 888. O ^hvt isv t^ ixvlti tti^ 
 ^@^, Ti) xvftecKi) ypx(Pi} rty^<puvr, ot^ioTTtr'^ tizola)^ uv, ^icc Kvpie 7r^(^ 
 tw Tuv av^fUTCuv ivsf yta-iuv if ipy<3[j!j»)i. AfjufXu Trp®^ TtivruvTFfxyfJux- 
 ttov ivpi<rr'y uult) ^fSi)f/it,B-x ^fklipiv. p. 800, E< ^*Sk UfKU f/iovov ecZ" 
 A*»5 UTTitv TO J*o|«r,- a>i?M TTt^-afrxr^xi ^u to ^fy^^tv, a tijv e| eivB-pU'^ 
 
 {T«»» CCVU.f/jiV«[J!iU yjOtplvflOtVf tC>^>,X TfiTH XWfUa <p*>HJ rtf«^«S'«e to ^ViTH" 
 
 ua-a.7Uyj(,oLnk. p, 891, 
 
Calmly and Impartially ?'eviewed. 137 
 
 •of Faith ; and inftead of fubftituting an explana- 
 tory Creed of his own in the Room of it, fliews 
 how Principles mud be confirmed : ^ Not by ap~ 
 pealing to Things that are amhiguoujly delivered in 
 it^ and catching at a few Words or Expreffions feat- 
 tered up and down in different Places^ or urging the 
 mere Sound of Words^ or ufing them contrary to their 
 natural Senfe^ or rejecting fuch Farts of Scripture 
 as we do not like \ according to the Manner of He- 
 re ticks : But by appealing to Scripture as a well con- 
 nested Body of Truths conjtderlng what is worthy of 
 and becoming the Lord and the Almighty God^ and by 
 confirmifig the Doctrine of any particular Paffage of 
 Scripture from other like Paffages of the fame Scrip- 
 Sure 'y affirming that by thefe Means ^ when they 
 fpread their falfe Opinions amongfi Men^ they are 
 continually convi^ed by their Opponents of evidently 
 contradi^iyig all the Scriptures : and thus are conti- 
 nually forced hereby to one of thefe two Things \ either 
 to deny the Confequences of their Opinions ^ or to re- 
 ject Prophecy itfelf\ or^ what I fhould rather fay^ to 
 renounce their own Hopes, This appears to me to 
 be the Reafoning of a very fenfible Man and a 
 wife Chriflian : Let me only add what he farther 
 
 T fays 
 
 <r«J5 fJui\K.?.iq^ TT^alov fA,iVy a Trutreiie,, tziilx e n^Haic, ao't ac, to TMfJux 
 
 PiW5 lipyif/jivei, il<i TXi iotu^ f/ii',eiyiS(ri oo\ci.(f eAcy;^; CTTTo^X^yiV XTrccvm 
 B^t^of/jiDcit (puviif a TO (TTifji/ocnefAtfyov olti ccvlav (TKoTfe^iCf ecAA* cciIk 
 ■vj/iAij c67ro^P6L)iAii>oi Ti] At|ti— H ecAijS«*«fc a^i—iii Tu ^ktcirKt-^xtr^eti t* 
 
 T&» KVSiU iCy Titl Truf.OKfdle^l ©£« 7i>.ilUf ClKUOV Ti J^ TF^tTTOi* KXV TU 
 
 fii^ctiHv iKOii;ev rav uT^ooitKWfAjivuiV Ki/\x, TXi y^x^xc, it xu\«9 ?rxXit 
 TA/v ofjuoiuv y^xCPeov — (pB^xcrx^liq ^t i\iviyKm s<S ra? xv^^utth^ Joy.M/**]* 
 YsvJ^jj, <r)(^i^ov xy^XiTXic, rxiq y^x(p:n<; ivxoyac. fAjx^^ojjuiyoig y^ xn v<p* 
 TiUiOit TUiv xfii\iyovla)9 xvloii tXiy^o/Xiivoi-—fuoiv ^xlt'iv v^o ray Tr^oicr^ 
 ■TcflvvTU aoyfjti»\^ i^t Bixcrxa-^xt yivofjutvov' n rtj? XKohs^kXi. "mSi^V 
 ff<Pi\teeii\/ O'oyutxltDVf }j TJJ5 TTeo'p^ux^ avlac^ fJjX?\X6V^i Tiii iXI^»l¥ i^TTt" 
 
 ^^ K»ixd>s6viia-i. Stromat. p. 891, 892. 
 
138 Tfhe Cafe of Suhfcription 
 
 fays on this Article : " He only is a true Gnoftick^ 
 vjho grows old in the Study of thefe Scriptures^ keep- 
 ing to the Apoft click and ecclefiaftical Truth of Prin- 
 ciples^ living mofl exactly according to the Gofpel^ de- 
 riving thefe Demonjlrations he feeks to find out, from 
 the Lord, from the Law, arid the Prophets — Let us 
 therefore confirm what we fay by adhering to the 
 Scriptures. 'Tertullian,^ in Anfwer to all the Pre- 
 tences of Hereticks, fays : 'TVj 7iot lawful for us 
 to introduce any Thing into Chrijlianity of our own 
 Pleafure, nor to choofe what any one thus introduces. 
 We have the Apoflles of the Lord for the Authors of 
 our Faith^ who did not choofe to introduce any Thing 
 
 of 
 
 rti* ctTTo^oXiKyy tC iKx:XriTioi<riKt)v Cfo'^&j. ff«3-e]oiK/»«v rat ooy uuaiuv y KuiiC 
 to ivayyiMov coB-oTixlx fiioif ruq ecTrostt^n^f ft^ civ iz-.^Klija'i) uviv^itT' 
 Kuv, uveC7rtfA7r6fJutv^ v7:o ra KVfiiUfOC'jo n vofta >^ 7t^o0>]lut——^-7c'jj:v:t 
 ^ av rxi^ y^ot,<pxiCf KV^taa-afAiv to noijfjdvof. Strcmat. p. 896, SqJ. 
 * Nobis vero nihil ex noftro Arbitrio inducere licet, \t6 nee 
 cligere quod aliquis de fuo Arbitrio induxerit. Apoftolos 
 Domini habemus Autores, qui nee ipfi quicquam ex fuo Ar- 
 bitrio, quod inducerent, elegerunt, fed acceptam a Ciirifto 
 Difciplinam fideliter Nationibus adfignaveruiu. Itaqne etiamfi 
 Angelas de Ccelis aliter evangeiizaret, anathema diceretur a 
 Jiobis. De Prafcript. Hteret. c. 6. Nobis Curioiitate opus non 
 eli, poil Chriilum Jefuni» nee Inquifitione poft Evangelium. 
 Cum credimus, nihil defideramus ultra eredere. Hoc enim 
 prius credimus, non effe, quod ultra credere debeamus. Ihid. 
 c. 8. — Ipfa Doftrina eorum, cum Apoilolica comparata, ex 
 Diverfitate & Contrarietate fua, pronuntiabit, neque Apoftoli 
 alicujus Au6loris eiie, neque Apoilolici ; quia ficut Apoitolr 
 Fion Diverfa inter fe docuifTent, ita & Apoflolici non eontraria 
 Apoftolis edidiffent. — Itaomnes Hsrefes ad utramque Formam 
 a noilris Ecclefiis provocata, probent fe quaqua putent Apo- 
 ftolicas. Sed adeo nee funt, nee probare polTunt quod non 
 funt. Ibii-i. c. 32. — Unde autem Extranei Sc Inimici Apoftolis 
 .Ha:retici, nifi ex Diverfitate Doctrins;, quam quifque de fuo 
 Arbitrio, adverfus Apoftolos, aut protulit aut recepit? c. 37. 
 Quid de proprio intulimus, ut aliquid contrarium ei quod efTec 
 in Scripturis deprehenfum, Detra6lione, vel Adjedtione, vel 
 Tranfmutatione remediaremus ? Quod fumus, hoc funt Scrip- 
 ture ab Initio fuo. Ex illia fumus, antequam aliter fuit j 
 antequum a vobis interpolarencur. c, 3S. 
 
Calmly and Impartially reviewed, 139 
 
 of their own TVill, but faithfully delivered over tt) 
 the Nations the Bifcipline they received from Chrift, 
 And therefore if an Angel from Heaven fhould "preach 
 another Gofpel^ he would be pronounced by us ac- 
 curfed. — JVe have no Curiofity after we have learnt 
 Chriji^ nor need of any farther Enquiry when we 
 have received the Gofpel. When we believe^ we de- 
 fire to believe nothing further. For this is one of 
 the firft Articles of our Beliefs that there is nothing 
 that we ought to believe farther — ne very Bocirine 
 of the Hereticks^ compared with the ApoftoUck Doc- 
 trine^ by its Difference from and Contrariety to that^ 
 will demonfirate^ that it hath no one of the Apoftles, 
 or apoflolick Men for its Authors \ for as the Apofiles 
 did not teach different Things amongft themfelves, fo 
 neither did the apofiolick Men declare any Thi/tg dif- 
 ferent from the Apofiles, — Let therefore all HerefieSy 
 challenged by our Churches to ^ome to either of thefe 
 "Tejis^ prove themfelves to be apoflolick^ if they think 
 they can. But they neither are^ mor can prove them- 
 f elves to be what they are not. — Whence then are 
 HeretickSy thofe Strangers and Enemies to the Apo- 
 ftles^ to be denominated^ but from that Diverfity of 
 Do^rine which every one of them^ according to his 
 own Pleafure, hath either taught or received in Op- 
 pofition to the Apofiles ? — As to us, what have we 
 introduced of our own^ that there fhoidd be Need to 
 amend any 'Thing found amongft us contrary to Scrip- 
 ture^ by taking away^ adding^ or changing any Thing ? 
 What we are^ that the Scriptures were from the Be- 
 ginning. We are of them before there was any Thing 
 different fro?n them, and before they were interpolated 
 by you. And though this Father denies, * that 
 Hereticks fhould be admitted to any Dijputation con- 
 
 T 2 cerniilg 
 
 « Hunc igitur potiiTimum Gradum obftruimns, non admit- 
 tendos eos ad ullam de ScripturisDifputationem. DcPr^f.Hier. 
 f.15, E'go i^on ad Scripturas prov cc«r,dujn eft. c. 15. 
 
i 40 fhe Cafe of Suhfcription 
 
 cerning the Scriptures^ and that the Jppeal in Con*^ 
 troverjies with them jhould not he made to Scripture ; 
 the Reafon was/ becaufe they had rendered them- 
 felves incapable of Convi5fion by it, by their wicked 
 and perverfe corrupting and abufing it; and be- 
 caule he thought they might be dealt v/ith a Jhorter 
 Way^ and proved to be no Chriftians,^ becaufe they 
 r eject ed that Faith which was the univerfal Faith of 
 the apofiolick Churches^ even that Faith of which he 
 had given the Summary. But this was an immu- 
 table Principle ^ with him, that that only was to he 
 allowed for T'ruth which was agreeable to that Rule 
 which the Church had from the Apoflles^ the Apojiles 
 from Chrifly and Chrifi from God, 
 
 From thefe PafTages, and many others of a like 
 Nature might be mentioned, it appears, that the 
 truly primitive Fathers knew no other Criterion or 
 'Tefl of Orthodoxy and Herefy but the facred Scrip- 
 tures, and that amidft the numerous Herefies of 
 their Times they thought the Scriptures themfelves, 
 without the Help of human explanatory Creeds, 
 were a fufficient Guard and Security againft the 
 Evil of them. They had in fa6l no fuch com- 
 mon authoritative explanatory Creed, and the only 
 Rule they adhered to was the Doflrine of Chrift 
 and his infpired Apoftles. And if the Church for 
 full three Hundred Years after Chrift, when nu- 
 merous 
 
 ^ De Pr^efcrip. tiarr. c. 17. 
 
 s Ubi apparuerit eiTe Veritatem & Difclpllnac ac Fidei 
 ChriftiarjaEjillic eritVeritasScripturarum ^Expofitionum. r. ig. 
 Conftat omnem Doftrinam, quse cum illis Ecclefiis Apodolicis 
 Matricibus & Originalibus Fidei confpiret, Veritati deputan- 
 dam — cujus Regulam fiipra edidimus. c. 21. 
 
 ^ Si hxc ita fe habent, ut Veritas nobis adjudicetur, qui- 
 cunque in ca Rcgula ircedimus, quam Ecclefia ab Apoflolis, 
 Apoiloli a Chririo, Chriftus a Deo tradidit, conftat Ratio Pro- 
 pofiti noilri denniertis, non t^it admittendos Haereticos ad in- 
 eundam de Scrlpturis Provocationein, quos fine Scripturis prq- 
 bamus ad Scripturas non pertinere. c. 37. 
 
Calmly and Lnparfially 7'evlewed. 141 
 
 merpus Herefies abounded in it, that ftruck at the 
 very Foundations of Chriftianity, and much worfe 
 than any that can be pretended to be broached in 
 our Times, could lubfift, and did adlually profper, 
 tho' deflitute of theAid of impofed human Forrnu- 
 Jaries and Creeds,and though Subfcriptions to fuch 
 Forms do not appear to be fo much as ever thought 
 of, much lefs pra6lifed ; if the Church then thought 
 herfelf fafe by the fole Aid of the Word of God, 
 and was able to con-vince Gainfayers^ and defend her 
 own Dodrines by the fole Authority of that fa- 
 cred Word ^ what Need hath fhe of any other 
 Protedlion and Defence now ? Let us, as the pri- 
 mitive Fathers did, try all Things by this Stan- 
 dard, and Truth will prevail, and in the End 
 triumph over all Herefy and Error v/hatfoever. 
 8. Whereas the Author of The Church of En- 
 gland Vindicated 2i^t\'i^ in the moft pofitive Manner ^^ 
 that Creeds were originally intended for the UJe of 
 Catechumens, and were fir 11 ufed onlv in theOffice 
 of Baptifm^ and that ^ the ancient Creeds were origi- 
 nally framed only for the Candidates of Baptifen^ and 
 therefore^ co/itrived Jhort in order that the Cate- 
 chumens might more eaftly retain thein^ in Memory : 
 I muft beg Leave to afk for the Proof of thefe 
 Things, and think the very contrary may be 
 proved from Antiquity. The moft ancient Creeds 
 were unqueftionably thofe we have in Scripture, 
 and thofe which the primitive Fathers have left in 
 their Writings, which I have tranilated. Now ;t 
 doth not appear that any oneof thcfe was originally 
 framed only for the Candidates of Baptifm. Un- 
 doubtedly thefe Candidates did make a Confefiion 
 of their Faith in Chrift ; but they made fuch a. 
 Confeffion of Faith, as was not peculiar to then)- 
 
 felvcs, 
 
 ' Ch. Eng. Vind. p. 25. •* Ihld. p. 51. 
 
 ' Ihid. p. 2c. 
 
142 The Cafe of Subfcrtption 
 
 felves, but common to the whole Church ; yea the 
 very fame as was made by the Candidates for the 
 Minidry, and exprefled in the fame Terms, witliout 
 any Variation ; and they were made originally fhort 
 and eafy, becaufe then the Faith was not fpun out 
 to that enormous Length as it afterwards was, and 
 becaufe thefe fliort Creeds contained all that was 
 then thought effential and neceffary to Chrillian 
 Communion and Charity. If thou jhalt confefs 
 with thy Mouth the Lord J ejus ^ and jhalt believe in 
 thy Heart that God hath raijed him jrom the Deady 
 thou jhalt he javed^ was the Language of St. Faul^ 
 not to Catechumens^ and Candidates for Baptifm, 
 but to all Chriftians without Exception. The 
 Queftion here is not what fuch a Summary as this 
 might include in it \ but what the Summary orRule 
 of Faith itfelf was, the ProfefTion of which was 
 neceffary to Baptifm, Communion, and Salvation ? 
 And this the Apoftle himfelf hath determined, I 
 prefume, as wifely as any of thofe that came after 
 him have been able to do. The moft ancient 
 Creed of Ir emeus contained the Faith of the Church 
 throughout the whole Chrillian World •, "uohich all 
 the Churches 'prejerved^ as though they inhabited one 
 Hoiije i believed^ as though they had one Soul and 
 the fame Heart ; and with one Conjent preached and 
 taught^ as though they had one common Mouth to jpeak 
 with \ to which the moji eloquent and learned could 
 make no Addition^ and which the moft common 
 and ordinary Chriftians profelTed whole and entire. 
 Tertullian^s Creed v/as the unalterable Dodirine of 
 the whole Church, and incapable oj all Amendment, 
 It was the Rule " that he fays Chrijl appointed^ and 
 that was to he prejervcd and dejended^ which ran 
 dozvn from the Beginning of the Gofpel before any 
 Hers ticks were in Being, The Creed of the Apo- 
 
 Jiolical 
 
Calmly a fid Impartially reviewed, 143 
 
 ftolkal Conjiitutions^ which baptized Perfons were 
 to profefs their Belief of, contained neither more 
 nor lefs than thofe of Irenaus^ 'Tertullian^ and 
 others ; and not one of the primitiveFathers fpeaks 
 of one Creed for the Candidates for Baptifm, and 
 another for Chriftians in general, and ,a third for 
 the Candidates for the Miniilry. Nay, the con- 
 trary is molt evident and certain. In the Letter 
 that Eufehius^ Bifhop of Cafarea^ wrote to the 
 People of that City, he inclofed the Creed that I 
 have before tranflated, and prefaces it in this Man- 
 ner : *" ne written Formulary which Iprefented^ and 
 which was read in the Prefence of the Emperor^ and 
 was approved as right and founds was this ; even 
 as we have received it from the Bifhops before us, 
 and when we were firfi catechifed^ and when we were 
 baptized, and as we have learnt from the facred 
 Scriptures, and as we have believed and taught when 
 we were Prefhyters, and even fince we have been Bi- 
 fhops, See Reader, in the ancient Times, there 
 was only one fliort and plain Creed, for fuch this 
 Creed was, for Catechumens, baptized Perfons, Pref- 
 byters, and Bifhops. Even the Nicene Creed it- 
 felf Mr. Bingham hath proved by undeniable Au- 
 thorities to have been made ufe of in Baptifm, 
 The Words of the Fathers of the Council of C^»- 
 ftantinopky under Mennas, Anno 536, which he 
 refers to, are thefe : ^ ne orthodox Formulary, pub- 
 Ufhed by the Nicene Synod, we freely confefs, and 
 
 preach 
 
 t9 rvi Kx'ij^ija'ti, y^ 0,1 to Asl^iv i^iXjjiihxvo/jiiir, y^ x«.^ft'5 cere r»t 
 9"n«j» y^oc(pedv fAifAiX^vii(.xfJUKii, y^ *? iv ru Trg^itr^vlf^nu, t^ tv av% r^ 
 
 /. I. f. 8. Theodoret. Ecdef. Hift. Li.c.iz. 
 
 ^Tiu, iCj Kfievara-efjbiv iT f»K>iH(ri9tCf f> ctvla (ixn%a-^i>^j £■ /3xz',> 
 ^ovltf, A^. 5. Tom, 5. /. 699, 166, 171, 179. 
 
144- 'The Ccife of Subfcription 
 
 preach it in the Churchy were baptized otirfehes^ and 
 do baptize others into it. 
 
 The Truth of the Matter is this : That in the 
 truly primitive Times, when there was no fet re^ 
 gulated Formulary of Faith, which was the autho- 
 ritative common Standard of the Chriftian Church, 
 every Church made ufe of fuch fhort and plain 
 Forms as they thought mofl proper, and as their 
 own Circumifances rendered neceffary ; and that 
 the Faith profefled in Baptifm contained the ge- 
 neral Articles of the Chriftian Belief : and that, as 
 far as appears from Hiftory, they had not diffe- 
 rent Creeds for different Purpofes, or one for the 
 Candidates for Baptifm, and another for thofe who 
 were Candidates for the Miniilry ; but that the 
 fame Faith in general, though differently exprefled, 
 and containing more or lefs Particulars, as it hap- 
 pened, was acknowledged at Baptifm and the Or- 
 dination of Prefbyters and Bifliops. And 'tis the 
 E^^cellency of thefe Creeds, as far as v/e have any 
 reniaining Account of them, that they are fliort, 
 eafy to be remembred, generally plain to be un- 
 derftood, and almoft entirely confifl of thofe in- 
 difputable Principles and plain Fads, upon which 
 the Trutii and Credit of Chriftianity abfolutely 
 depend. 
 
 Upon the Whole, I think it mud appear evi-. 
 dent to all impartial Pcrfons, that there is no In- 
 timation or Precept of Scripture, no apoftoliclc 
 Warrant or Autliority, nothing in the Pradice of 
 the primitive Church for three Hundred Years 
 after Chrid, no Tellimony of one fingle Father 
 during that Period, that can be alledged in Proof 
 of this Pradlice, of fubftituting human explanatory 
 Creeds in the Room of Scripture, as the Criterion^ 
 or Teft of any Perfon's Orthodoxy •, or in Vindi- 
 cation of impofing and enforcing Subfcriptions to 
 
 fuch 
 
Calmly and Impartially reviezved, 145 
 
 fuch human Teds, as a neceflary Qualification for. 
 the AdmifTion of Candidates into the facred Mi^ 
 niflry. And therefore I conclude, that the Purity 
 of the Faith, and the Unity of it too, as far as is 
 necefrary,may be preferved in the ChriftianChurch, 
 without the Afliftance of a Method, which hath 
 no Shadow of a Support from Scripture or primi- 
 tive Antiquity. 
 
 Chap. IV. 
 
 i'he Fra6tice of the Proteftant Churches 
 confidered, 
 
 HAVING examined the Pled of Antiquity^ 
 urged by the Author of 'The Church ofEti- 
 gland Vindicated^ in Defence of Subfcription to 
 human explanatory Creeds, as the Tefl of Or- 
 thodoxy, and as a Qualification for Admiffion to 
 the Miniftry, and as I apprehend (liewn it to be 
 NvhoJIy groundlefs ; 'tis proper I Ihould take fome 
 Notice of another Argument,by which he endea- 
 vours to defend this Pradlice^ and that is, the 
 Senfe and Pra6lice of the Proteflant Churches. He 
 indances particularly in the reformed Church of 
 France^ ^ allowed by the Dijfenters themfelves 
 to he one of the heft of the reformed \ and tells us, 
 that // we fhould compare thePratiice of the Church 
 of England and the reformed Church of France, 
 upon thofe Heads which are often cried out upon as 
 arbitrary and tyrannical in the Church, of England 
 ly thofe who are in different Sentiments^ or different 
 Interefts from her^ as if they were Encroachments 
 upon the Rights and Privileges of Engliflimen, dnd 
 
 U tke 
 
 "i Ch. Eng. Vindic, p 49. 
 
146 ^he Cc)fe of SubfcriptiOn 
 
 the fingiilar unparalleled Impofuions of the Church cf 
 England : / fa)\' Jlootdd we compare the PraBice 
 of the French Church zvith that of our oivn upon 
 thefe Heads ^ we fhould find that the very fame Me- 
 thods hai'e ever bee?i moft firitlly obfer^ved and prac- 
 t'tfcd in that Church. And amongit other Things, 
 that Suhfcriptiotis and Oaths hkevvile are required in 
 the French Church more than in the Church ci 
 England^ as plainly appears from the national Sy- 
 nods of that Church, which are the 7nofi puhlick and 
 authentick Rule of it^ and therefore the heft Authority. 
 And after mentioning particularly the Articles and 
 Canons to which thofe Subfcriptions and Oaths 
 were required, he concludes this Head v/ith this 
 Remark and Cenfure : None ' but Opiniatres and 
 Self-conceited will oppofe their fingle Judgment to 
 the united Verdid: of the Proteftant World. Upon 
 all which I beg Leave to make the following fhort 
 and plain Obfervations : 
 
 I. If we allov/, as he fays that the Diffenters 
 do, that the reformed Church of France is one of 
 the hejl of the reformed^ we do not thereby allow 
 her Conftitution to be perfeti^ and free from Blame 5 
 nor fet her up as a Pattern of Dodrme and Dif- 
 cipline, to be followed by us or any other Churches, 
 any farther than as both are agreeable to the Chri- 
 fljan Standard, or to the Inftitution of Chrift and 
 his Apoflles. And as far as the Church oi England 
 is built upon this Foundation, fo far Ihe is a Pat- 
 tern to me, and the whole Body of DifTecters : 
 But in the French Church we freely condemn her 
 ^xtream Severity and Risfour, and think her Sub- 
 fcripcions and Oaths that flie enforced, unchriftian 
 and tyrannical •, in which we agree with many other 
 Proteftant States, who freely cenfured her on this 
 Account. And upon our Principles, had v/e lived 
 
 in 
 
 ' C'V Kng;, T/W, p, 5c. ' UiJ. p. 54. 
 
Calmh nnd Imp arii ally reviewed. 147 
 
 in France^ we muft have been BijU'euters from her, 
 for the fame Realbns as we are from the Church 
 of Er/ gland here. 
 
 2. If upon Comparifon it fhould be found, that 
 |-he Church of England is lefs arbitrary and fevere 
 than the Protedant Church of France.^ this will 
 not prove that the Severities of Subfcription ihe 
 ftiJl maintains are at all julLiliable, or that the im- 
 pofmg Power fhe yet alTumcs and exercifes is agree- 
 able to the Evangelical Conftitution^ and the Nature 
 of Chriilianity. If her Articles may be fubfcribed 
 with lefs Difficulty than thofe. of that reformed 
 Churchy as in my Judgm^ent I think they may ; it 
 is greatly to the Commendation of the Church of 
 E'dgland: But the nobler Commendation would 
 be to take away all Difficulty. Without this, cm 
 '■Thing will ever he wanting to her Perfedlion. Oh ! 
 that (he were in all Refpccls without Spot or Wrin- 
 kle ^ or any fuch Thing! The French reformed 
 Church is laid in Ruins, by that very impofing 
 Power that fhe herfcif too rigoroufly exerted. The 
 Church of England flill fubfiPcs, and I mod fin- 
 cerely pray, that the good Providence of God may 
 ever prote6l her, and that none of the Blemifhes 
 of th^t Sifter Proteftant Church may be ever found 
 in her, nor ever propofed by her, as worthy her 
 Imitation. Rather let her excell in Moderation, 
 Benevolence, Charity, Tendernefs to the Confci- 
 ences of Men, Defire of Peace and Love ol" Li- 
 berty. Let her, as becomes an affeftionate Mo- 
 ther, foften, or rather remove thofe Subscriptions 
 that create any Difficulties to good Men, and ad- 
 mit her Miniifers and Members upon the Terms 
 that Chril't and his Apoftles have laid down ; and 
 I could venture to prophefy, that in a few Years 
 all would flow into her Bofom, and gladly unite in 
 her Communion. As. her internal' Conjiitution and 
 
 y 2 Pifciplinc? 
 
148 The Cafe of Subfcription 
 
 Difcipline now (land, (he hath it in her Power^ 
 let me be allowed to fay it without Offence, to 
 put on a Sternnefs and Severity, not at all agree- 
 able to the gentle, benign, and forbearing Difpo* 
 fition, that ought to prevail in, and be the diflitir 
 guijhing Characferiftick of every Chriftian Church, 
 The growif?g Moderation -SLud Chriftian Forbearance 
 of her Prelates and Clergy, and the Lenity and In* 
 dulgence of the civil Government, I acknowledge 
 with Pleafure, and heartily blefs God for : But 
 her penal Laws are ftill in Force againft all who 
 do not fubfcribe as appointed ; and the DifTenters 
 experimentally know, by the Vexations of feveral 
 of their Minifters, how thefe Laws would operate, 
 had fome warm and felf-interefted Gentlemen, that 
 they can name, Power to aft agreeable to their 
 difcovered Inclinations, and was the full Execution 
 of them put entirely into their Hands. 
 
 3. As to thofe who are of different Sentiment $ 
 from the Church of England, and cry out againft her 
 Suhfcriptions as arbitrary ', they do this, not only, 
 or principally, becaufe they apprehend them to be 
 Encroachments upon the Rights and Privileges of 
 Engl ifh men, but Encroachments upon that Liberty 
 wherewith Chrift hath made thera free^ and in 
 which an infpired Apoftle hath bid them ftand fafiy 
 exhorting them not to be entangled with any human 
 Toak of Bondage, They do indeed think, that the 
 making a Conformity to external Forms and Rituals 
 of V/orfhip a neceffary Qualification for enjoying; 
 the common Rights of Subjccls^ is not quite con- 
 fiftent v/ith the Liberties and Privileges of Eh" 
 glifhmen^ and that this hath been fo fubftantially 
 proved by one who adorns one of the higheft Sta« 
 tions in the efiahlifhed Churchy as never hath been, 
 and never will be difproved to the End of xh.^ 
 World, But when they fpeak or write againf^ 
 
 the 
 
Cahjily and Impartially reviewed. 140 
 
 the impofing Subfcriptions to human explanatory 
 Articles of Faith, they treat this as peculiarly in* 
 jurious to the Rights of Confcience, as an En- 
 croachment on the fupream Authority of Chrift, 
 as calling an high Refie6lion on the Perfedion of 
 Scripture, and as the Exercife of a Power that 
 generally hath been, and in the Nature of the 
 Thing generally mud be, deftrudlive of the Peace 
 of the Church, and of the Purity both of the 
 Chriftian Dodbrine and Worfhip. 
 
 4. I know of no Perfons, at lead i am not of 
 the Number of them, who complain or affirm, 
 that the Impofitions of the Church of England, in 
 reference to her Subfcriptions, are fmgular and un- 
 paralleled. The Church of Rome hath far more 
 grievous and rigorous Impofitions. And yet it 
 may be obferved, that as to feveral of thofe doc- 
 trinal Points, to which the Church of England re- 
 quires Subfcription, and in which fhe would efla- 
 blifh Unity of Faith, fhe is more rigorous than the 
 Church of Rome ; becaufe the Members of her 
 Communion difrer amongft themfelves as to thofe 
 very Dodlrines, and yet fhe thinks proper to to- 
 lerate them all, without exercifing her Inqui/ition 
 againft one or other Party, or making the Belief 
 of either Side the Qtieftion a Qualification for her 
 Miniflry, or the Emoluments and Privileges at- 
 tending it. Yea, it may be farther obferved, as 
 an Inflance of the peculiar Rigour of the Difci- 
 pline of the eflablifhed Church in exading Sub- 
 fcriptions, that though the Author of 'The Church 
 of England Vindicated ^ takes on him pofnively tq 
 affirm, that none iut the Clergy are required to give 
 this Tefl of their religious Opinions^ yet that the 
 pad is againfl him, and that he did not know or 
 hath wilfully concealed the Truth. For in thefirfl 
 
 ^ Ch. Eng. V{?iil. p. 22. 
 
 Place, 
 
i ^o The Cafe of SiiBfcription 
 
 Place, all without Exception " that are malricuh' 
 ted into the UniveiTity, are obliged, if Sixteen 
 Years of Age, to fubfcribe to the Articles of Faith 
 3nd Religion, and to divers other Things. And 
 if they are above Twelve Years of Age, though 
 they are exempted from thofe other Things, yet 
 the Subfcription to the Articles is indifpenfably re- 
 quired •, without any Diftin6lion, whether they in- 
 tend for Divinity, or any other Profeflion. And 
 before any Perfon'' can be 2idmizttdBatcbelor ofArtSy 
 or Do^or in any of the ProfefTions, he who prefents 
 him declares to the Vice-Chancellor^ that the Perfon 
 prefented hath read, or heard read, the Articles of 
 Faith and Religion, and fubfcribed them before Wit- 
 nefles. And this Subfcription is exprefsly ordered 
 to be made, ^ as alfo the Subfcription to the three 
 Articles of the 36th Canon, before the Pro^ors 
 in ' the Prefence of the Prefenter, So that this 
 Subfcription is exadled of Laymen^ and even BoySy 
 before they can be capable of judging of the Na- 
 ture or Senfe of the Articles, before they can be 
 admitted into the Univerfity, or to take their De- 
 grees, whether they are Muficians, Phyficians, of 
 the Law, or v/hatever Profeflion they are intended 
 for, or take their Degrees in. From the Church 
 of Rome the PracSlice of Subfcriptions amongft the 
 Divines came into the Proteftant Churches; fome 
 of whom, in the Beginning of the Reformation^ 
 were extremely rigid in this Point. The reformed 
 Church of France particularly carried this impofmg 
 Power to a very enormous Height, and thereby 
 gave great Advantage to their Popifh Enemies to 
 opprefs and pcrfecute them ; nor could they with 
 fo much Reafon, as they might otherwife have 
 done, complain of the Hardfhip and Injuilice of 
 ■ being 
 
 " Taruhol e Corp. Stat, Univerf, Ox. Tit. 2. §. 4. ^ Ibi4^ 
 tit. 9. §.6. ^ Ikid, tit. 9. §. 3. 
 
Calmly and Impartially -reviewed. ir\ 
 
 being loaded with Subfcriptions and Oaths by the 
 Popiili Clergy, when, as a Proteftant Clergy, they 
 themfelves claimed the fame Power of Impofitioii 
 over others, and exercifed it with .very great Se- 
 verity. For the Difpute wasj not whether the im- 
 pofing Power of the Clergy was right ? That feems 
 to have been agreed on both by Papifts and Pro- 
 teftants\ but which of them iliould exercife tliat 
 impofing Power ? And according to \\\q. Dodrine 
 of our Church Champion^ that ^ the Governors of 
 the Church have^ and ought to have Authority to 
 examine into the Faith of thofe^ who are to be ad- 
 mitted to the Miniftry \ to ufe fuch Methods in do- 
 ing this as they Jhall judge jnofi proper ; and to re- 
 quire the moji fatisfaBory Proofs^ which the Candi- 
 dates can give, of their holding one Faith with that 
 Church, into which they come to be ad?nitted as 
 publick Teachers ; I fliy, according to this Dodlrine 
 the Governors of the Church of Rome had, and 
 ought always to have Authority to harrafs and 
 plague the French Protefcants by Subfcriptions and 
 Oaths to Popery, to admit none to the Miniftry 
 but thofe who held iho. Faith of that Church, to 
 take care * that no other Doctrine be preached without 
 Cenfure^ and to reprove and degrade their Aggreffors^ 
 /. e, all Proteftant Minifters, that fhould prefume 
 to teach any Thing contrary to the Dodrine of 
 the Romifh Church. Nor could the French Pro- 
 teftants, upon their own Principles, or according 
 to the Sentiments advanced by this Church Writer, 
 ever prove their Perfecutions by the Papifts to be 
 injurious and unchriftian. But upon my Principles, 
 all Impofitions as to Matters of Confcience, and 
 all Kind of Perfecutions for the Sake of Religion, 
 whether Popifti or Proteftant, are eftentially wrong, 
 and vindicable upon no juft Confiderations of 
 
 Reafon, 
 
 * Ck Eng. find. p. 54. * Ihid. p. 104. 
 
i^± Voe Cafe of Subfcripfioii 
 
 Reafon, Prudence, or Chrlftianity. And therefore^ 
 though I fhould think I abufed the Church of En- 
 gland^ fliould I fay, her Impofttions are ftngular and 
 unparalkV d\ yet I fhould fay a Things in my Opi- 
 nion, extremely to her Honour, could I fay, as 
 I hope the Time will come when 'twill be faid of 
 her, that fhe allows and pradifes no Kind of Im- 
 pofitions at all, and hath publickly renounced every 
 Thing that favours of Perfecution. 
 
 5. If the whole Vrotefiant Wcrld^ and I will fay 
 the whole Chriftian Worlds fhould agree in the im» 
 pofing Subfcriptions to explanatory Articles of 
 Faith ; yet if that Impofition be v/rong in its Na- 
 ture, hath no Foundation in Scripture, is not a 
 proper Method of promoting Unity and Purity of 
 Faith, and is abfolutely contrary to the Genius, 
 Spirit, and whole Conflitution of Chriftianity ^ 
 the Pradlice of the whole Chriftian World would 
 be no Vindication of the Thing, nor prove the 
 Lawfulnefs and Expediency of it ; and fhould any 
 one oppofe his fingle Judgment to this united Verdici 
 and PraSlice of the Chriflian TVcrld^ he would not 
 deferve the Reproach of an Opiniatre^ and felf- 
 conceited Perfon, but the Character of an under- 
 ftanding, wife, and confident Chriftian. He 
 would have his Anfwer to the Plea of this uni- 
 'verfalVerdi^ andPra5fice ready: ^If any Man feent 
 to he contentious y or im pofing, we have no fuch 
 Cuflom allowed by the Apoftles, neither the Chur- 
 ches of Gody as planted and conftituted by them. 
 He would reply with Tertullian: ^ Our Lord Jefus 
 
 Chrifi 
 
 ^ I Cor. xi. 16. 
 
 * Dominus noller Chrillus Veritatem fe, non Confuetudi- 
 ncm cognominavit. Si fem per Chrillus & prior omnibus, aque 
 Veritas fempiterna & antiqua Res. Haerefes non tarn No vitas 
 qoam Veritas revincit. Quodcunque adverfus Veritatem fapit, 
 hoc erit Haerefis, etiam vetus Confuetudo. Tertul. de Virgin. 
 Veland. Iriit, 
 
Calmly and Impartially reviewed, 153 
 
 Chrift called himfelf the Truth, not the Cus- 
 tom. If Chrift is always and before all Things^ 
 Truth is equally an eternal and ancient Thing. 'Tis 
 not Novelty, but Truth that confutes Herefies, What- 
 ever is contrary to Truth, that will be Hsrefy, even 
 ANCIENT Custom itfelf Gr, as St. Cyprian ex- 
 prefTes himfelf: ^ 'Tis in vain, that thofe who are 
 overcome by Reafon urge in Oppofition to wj,Custom. 
 As though Cuftom was greater than Truths or we 
 were not to follow that in fpiritual Things which 
 hath been better revealed by the Holy Spirit, After 
 the Grant of Infpiration and Revelation, he who 
 knowingly mid willingly perfeveres in his Error ^ of- 
 fends without any Pardon of his Ignorance, For 
 he is fupported only by Rrefumption and Obftinacy^ 
 when he is overcome by Reafon. What Objiinacy^ 
 what Prejumption is this, to prefer human Tradition 
 to the Divine Order, and not to con/ider, that when- 
 ever human Tradition makes void, and pajfes by the 
 Divine Precepts, it excites the Divine Indignation 
 and Anger ? Whenever Cuftom creeps in amongft any^ 
 it fhould not prevent the Prevalence and Conqueft of 
 Truth : For Cujlom without Truth is but the Anti- 
 quity of Error, 
 
 X Thus 
 
 ^ Proinde fruftra quldam, qui Ratione vinCuntur, Gonfue- 
 tudinem nobis opponunt ; qflafi Confuetudo major lit Veritate, 
 aut id non iic in fpiritalibus fequendam, quod in melius fuerit 
 a Spiritu Sandto revelacum. — Foil Inipirationem &: Revelatio- 
 nem faftam, qui in eo quod erraverit, perfeverac prudens Sd 
 fciens, fmeVenia Ignorantize peccat : Prefumptione enim atqu^ 
 Obitinatione quadam nititur, cumRationefuperetur. Cyprian. 
 £pijh 73. ^^ Jubaian. />. 203, 204, Qus ilia Obftinatio eft, 
 quseve Prefumptio, humanam Tradicionem divinae Diipoii- 
 tioni anteponerej nee animadvertere, indignari & irafciDeam, 
 quoties Divina Prscepta folvit & prseterit humana Traditio ? 
 lei. Epiji. 74. «^Pompeium, p. 212. Nee Confuetudc, qua 
 apud quofdam obrepierat, impedire debet quo minus Veritas 
 prsvaJeat & vincat. Nam Confuetudo fine Vtritata vetujU.** 
 Erroris eft. Id. ibid, p. 21^. 
 
154 72;^ Cclfe of Stibfcription 
 
 Thus are v/e furnifhed by thefe ancient Vv^rkerf 
 with an Anfwer to every thing chat can be urged 
 from Cullom and Practice, whether ancient or 
 modern. And indeed 'tis unworthy the Chara(5ler 
 of Men of Learning and Candour to bring Au- 
 thority infread of Reafon, Example inftead of 
 Proof, or to urge Cullom, when they (liould firft 
 prove the Cuftom fit and lawiui. The Cuftoms 
 and Pradicesof the v/hole Popijh Church are againft 
 xl^t Proteflants. What then? Is Popery ever the 
 better on this Account? Do not Proteflants frankly 
 condemn them ? And for this Reafon juilly, be- 
 caufe t\\t\r di f criminating Cuftoms are, fome impious, 
 fome idolatrous, others abfurd and contemptible, 
 and all of them v/ithout Reafon and Scripture to 
 fupport them ? Of what greater Authority are 
 Proteftant Cuftoms and Pradlices, if not better 
 grounded, and more agreeable to the Nature of 
 Chriftianity, and the Warrant of Scripture ? W' hat 
 is the long "^ale of the Subfcriptions and Oaths, im- 
 pofed by the French reformed Church, which if 
 the Champion had had any Regard for the Honour 
 of that Churchjhe would never have told ; What, 
 I fay, is all this to juftify the impofing Power af- 
 fumed by the Church of England? Will flie make 
 tht French Church a Model for herfelf in the Whole 
 of her Conftitution and Difcipline ? If this Gen- 
 tleman's Reafoning be true, that Church Governors 
 ought to require the moft fatisfaciory Proofs^ which 
 Candidates for the Miniftry can giue^ of their hold^ 
 ing one Faith with that Church into which they come 
 to he admitted as pukUck Teachers^ and that none hut 
 Opiniatres and Self-conceited will oppofe their Jin- 
 gle Judgment to the united VerdiS of the Protejtant 
 lVorld\ then 'twill follow, that the Governors of 
 the foreign Proteftant Churches have, and ought 
 to have a Right, to require the moft fatlsfa^ory 
 
 Proofs^ 
 
Calmly and Impartially rcoieived, i ; r 
 
 Praofs, v/hich the Candidates for the Miniftiy can 
 give, of their holding the Faith of chofe Churches j 
 and particularly, that they hold but tzvo Orders of 
 Church Officers, Overfeers and Deacons \ and thrit 
 all true Paft'crs^ in every Place wherever they are^ 
 have the fame Authority^ and an equal Pozver under 
 one only Chiefs fole Sovereig'n, and fole univerfal 
 Bijhop Jefus Chrift^ for this is one con dan t Article 
 in their Confeffions of Faith ; and that therefore 
 they dilapprove Bwcefan Epifcopacy, and by 
 Confequence the epifcopal Government of theChurch 
 of England, as contrary to the Order and Efta- 
 blifhment of Chrill:. V/ill the Gentleman pals 
 his Cenfure on this Subjed too ? And fay, The 
 Church of England, that oppofes her ftngle Judge- 
 ment to the united Verditl of the whole Protertant 
 World, is an Opiniatre and felf-conceited? I leave 
 him here to his private Meditations. I, who ne- 
 ver judge of the Truth of Principles by what 
 others believe, nor the Goodnefs of Cuftoms 
 merely by v/hat others do, do by no Means think 
 this Rcafoning of his conclufive ; as I do by no 
 Means think his AfTertion true, that the united 
 VerdiSi of the Proteifant World is in Favour of 
 Subfcriptions, For, 
 
 6. Laftly, the mod certain Fads contradid ir, 
 as will appear from the excellent Speech of tht re- 
 verend and learned John Alphonfo Turretine, made 
 to the leffer Council of Geneva, previous to the 
 aholifhing their Subfcriptions there ; which I have 
 tranflated from the French Original now before 
 me ; and with the more Pleafure, as I believe it 
 hath never been before publiflied, contains fome 
 curious Fadls, not fo well or generally known 
 amongft us, lliews the excellent Temper and great 
 Moderation of the foreign Proteftant Churches, 
 and in my humble Opinion holds up to our efta- 
 
 X 2 blijhci. 
 
156 l^he Cafe of Subfcription 
 
 lliJJoed Churchy and to all the feveral Denominations 
 of Protedants aaiongft us, a Model more_worthy 
 their copying after, than the fevere, rigid, perfe- 
 cuting Conftitution and Difcipline of the French Fro- 
 teflant Church can afford them. The Oration is 
 as follows : 
 
 7be Speech cf Mr, Tarrettine, Reffor of the 
 Academy at Geneva, made to the Leffer 
 Council for ahoUJhing the Subfcription to the 
 Formula Confenfus: 
 
 Magnificent and moft honoured Lords^ 
 
 OU R Society hath given it in Charge to us, 
 Mr. — the preceding Moderator and my- 
 felf, to report to your LordOiips v/hat was done 
 by them on Friday lad, in Obedience to the Arret 
 of the Council of Two Hundred, delivered to it 
 the nineteenth of May lad, relating to the Sub- 
 fcription to our Regulations. After having de- 
 bated feveral Times on this Subjec^l, and having 
 turned and confidered it on all Sides, and the In- 
 tention of the Council of C C. being perfedly ex- 
 plained, our Society was at length fummoned on 
 Friday laft to regulate the Affair in a fure and 
 lading Manner. And the Refolution taken by it, 
 under PermifTion of the Councils, is this : " That 
 *' without meddlina: v/ith the Do6lrine contained 
 in our Regulations of the Year 1649, and in 
 the Confenfus^ they were of Opinion, for the 
 *' Reafons that fnall be explained to your Lord- 
 (hips, that for the Time to come, thofe who 
 (hall be received to the facred Minidry, or into 
 our Society, fliall not be obliged to any Sub^ 
 fcription, but diall be exhorted by the Mode- 
 rator, to teach nothing here, neither in the 
 
 " Church 
 
 ce 
 
Calmly and Impartially reviewed, i^y 
 
 *' Church nor Academy, contrary to our Regula-^ 
 '' tions, in order to the Prefervation of Peace an4 
 " Union amongft ourfelves, and to preferve an 
 " Uniformity in the Manner of our teaching.'* 
 
 This is the Refolution that was taken, under 
 Leave of the Councils, and which we fhail now 
 explain the Foundations of to your Lordfhips j 
 and if, as we perfuade ourfelves, you fhall pleafe 
 to hear us with your ufual Eqi^ry, and Freedom 
 from Prejudices, we venture to hope, that you 
 will find the Reafons of our Society very fubftan- 
 tial, and that you will be convinced that we have 
 taken a Part, not only that injures no Perfon what- 
 foev^r, but which is without Contradiction the 
 mod juft and reafonable they could have taken, 
 which will do great Honour to this Church,which 
 will be highly advantageous to the whole Proteflant 
 Intereft : In a Word, that is the moft proper Me- 
 thod, we fhould fay, the only proper Method to 
 eftablifh a firm and durable Peace in our Society. 
 For we can alErm, that thefe are the only Views 
 which our Society hath propofed in this whole 
 Affair. 
 
 J fhall do, my Lords, three Things : I fhall 
 firft explain the Fad,; I fhall eftablifh the Reafons, 
 upon which our Society hath a(5led,and then anfwer 
 the DifHcukies that may be objeded. 
 
 I. To begin with the Fad. Your Lordfhips 
 will remember, without Doubt, the Alteration 
 made by our Society, about two Months ago, in 
 the«Manner of figning our Regulations. 'Twas 
 this : That inftead of figning as before, Sic fentioy 
 fic projiteor^ ftc doceho^ et contrarium non doceho : 
 So I believe, This I profefs. Thus will I teach, 
 and the contrary I will not teach : It was agreed, 
 firfl to omit the Words Sic fentio, exprefTing the 
 NecefTity of believing j becaufe in Reality every 
 
 • one 
 
1 jS ^ke Cafe of Subfcription 
 
 one acknowledges, that the Matters referred to are 
 not fufHciently important, nor clearly enough re- 
 vealed in Scripture, to impofe the Belief of them. 
 This Article then being taken away, Sincerity 
 would not permit the retaining the other,6'7V doceho^ 
 implying the Neceffity of teaching thefe Things ; 
 becaufe the leaving this could ferve only to lay 
 thofe, who were in other Sentim.ents, under a Ne- 
 cefTity of Lying. Neverthelefs, to give fome to- 
 lerable Senfe to thefe Words, it was propofed to 
 give this Turn to the Subfcription : Sic doceho^ fci- 
 licet quolies banc Materiam troMare fufcipiam^ I 
 will thus teach, as often as I fhall undertake to 
 treat of this Subject ; to which were farther added 
 thefe Terms : Contrarium non docebo^ neque Ore^ 
 neque Cahmo^ neqtte public e^ neque priv at im, I will 
 not teach the contrary, neither by Word nor Wri- 
 ting, neither publickly nor privately. 
 
 This new Subfcription, moft high Lords, greatly 
 difpleafed the greateft Part of our Society, and 
 they pointed out the Inconveniences of it. They 
 remarked, that 'twas not duly confiftent with 
 Franknefs and Sincerity, that it contained Equi- 
 vocations, that it carried belides the Air of an In- 
 quifition, that was quite unfuitable to the Nature 
 of Subjeds, acknowledged by all to be indifferent , 
 and that in one Word, it would do no Honour to 
 our Church, and that in all Appearance it would 
 not have the Approbation of our Councils. Thefe 
 were the Reprefentations of many of our Society, 
 and they conjured thofe who prerfed the Eflablifh- 
 nient of this Subfcription, that they would not put 
 fo many Things into it, which mud prove Snares 
 to Mens Confciences. Neverthelefs, as they ar- 
 dently defired Peace, they declared to the Gentle- 
 men, who prefTed this Subfcription, that they 
 would leave the Affair v/ith them, but at the fame 
 
 *♦ Time 
 
Cahnly and Impartially re-viewed, 159 
 
 Time could not but reprefent to them the Incon- 
 veniences, and conjured them to give it due At- 
 tention, What I now fay, mod high Lords, is 
 a certain and evident Fad, and which hath been 
 llnce acknowledged by thofe, who are not in the 
 Sentiments of our Society. 
 
 Things were in this Situation, and notwith- 
 flanding the Reludance they perceived to fubmit 
 to this new Subfcription, yet there was no Thought 
 of making any farther mention of it, at leaft not 
 without fome prefTing Occafion, had it not been 
 for the unexpected Arret of the Council of C C. 
 But this fovereign Council refufing to approve 
 this new Subfcription, and not having at all al- 
 lowed it but becaufe of the then Circumftance of 
 Affairs, and giving us to underftand in very plain 
 Terms their Defire that we fliould alter it, by ex- 
 horting us to deliberate more particularly and care- 
 fully on this Subjedl; our Society, finding them- 
 felves hereby engaged to review the Affair a-new, 
 is confirmed more than ever in their firft Senti- 
 ments. And as they never gave their Confent to 
 this new Subfcription but with a great deal of Re- 
 ludance, and a Reludance which they openly dif- 
 covered, efpecially as they find 'tis not agreeable 
 to the fovereign Council ; they declare by our 
 Mouths, that they are firmjy of Opinion that this 
 new Subfcription fhould not be eftablifhed. For 
 
 Fi'tjl^ Since the ExprefTion, Sic fentio^ denoting 
 the Necef]ity of believing, was removcxl, they 
 could not retain that other, Sic doceho^ im.plying 
 theNecelTity of teaching, whatever Turn may be 
 given, or whatever Limitation may be added to 
 it. This is always contrary to Sincerity; for 'tis 
 engaging one's felf to teach that which one doth 
 not believe, if at the fame Time in contrary Sen- 
 timents. 
 
 Befides, 
 
i6o Tthe Cafe of Siibfcriptioh 
 
 Befidcs, thefe Words, ^wties fufcipiam ha?ic 
 Materiam tratiare^ fie doceboy I v/ill fo teach, as 
 often as I fhall profefledly treat on this Subje6l 5 
 are extremely equivocal. For either they do im- 
 pofe a NecelTity of treating on thefe Subjedls, 
 which is impofing a NecefTity of Lying; or they 
 do not impofe this NecefTity, and then thefe Words 
 fignify nothing at all, and are therefore abfolutely 
 ufelefs. 
 
 Befides, thefe other Terms, neque Ore, neque 
 CaJamo^ neque publice^ neque prh^alim, neither by 
 Word, nor Writing, neither piiblickly, nor pri- 
 vately, eftablilh a Kind of very odious Inquifition ; 
 efpecially in Converfations, and Correfpondences 
 by Letters 5 not at all agreeable to the Nature of 
 Subjefls, which all the World owns to be indif- 
 ferent; and efpecially at a Time when one ought 
 to foften on thefe Points, and when the Expreflion 
 Sic fentio^ implying the NecefTity of beheving thefe 
 Things, had been taken away. Farther yet, 
 
 Thefe Sort of Promifes are abfolutely impradi- 
 cable, and no one knows how to keep them. For 
 in Truth 'tis not pofTible to be fo exaftly on one's 
 Guard, not only in Publick, but in Private alfo, 
 as in fo many little Queftions that are of no Im- 
 portance, to prevent every fingle fmall Word from 
 efcaping one in reference to them. So that this 
 is really laying a Snare for the Confciences of Men. 
 
 And befides this Reflection, our Society thinks 
 in general, that there are great Inconveniences in 
 leaving any Kind of Subfcriptions whatfoever to 
 fuch Matters as thefe, which Perfons of all Sides 
 avow to, be indifferent, and na ways effential to 
 Salvation. Becaufe in Truth, when you^ppoint 
 Subfcriptions to any particular Matters, you do by 
 t^is very Thing conned with them the Character 
 of NecefTity and Importance^ which, in the Judge- 
 ment 
 
Calmly mid Impartially re-vieived, i6i 
 
 ment of one Party as well as another, is not agree- 
 able to the Nature of thefe Subjecls. 
 
 Thefe Subfcriptions are alfo extremely offenfive 
 to other Churches, which are not of the fame Sen- 
 timents; particularly thofe o^ Germaity^ and Eng- 
 land, who are continually complaining of it. 
 And if thefe Churches fhoiild in their Turn im- 
 pofe contrary Subfcriptions, as they would do if 
 they were to follow our Example ; your Lordihips 
 would perceive, that this muit occafion a Schifm 
 between them and us, which would be of very bad 
 Confequence. 
 
 Farther, our Society is of Opinion, that 'tis a 
 very fhocking Incongruity, to content ourfelves 
 with a verbal Promife to conform to the Word of 
 God, and to our ConfeiTion of Faith ^ and at the 
 fame Time to exa6l a Subfcription to Things 
 purely indifferent. For is it, in a Word, that thele 
 Things merit greater Reilraints, than our Confef- 
 fions of Faith, and the pure Word of God ? 
 
 Befides, our Society hath refleded, that the 
 worthy Churches of Switzerland, and even thofe 
 where the Confenfus hath been eftabliflied, particu- 
 larly thofe of Zurich and Bafil, do not now re- 
 quire any Subfcription. For at Zurich they con- 
 tent themfelveswith exhorting by Word of Mouth, 
 thofe who are received into the Miniftry, to teach 
 nothing contrary to the Confenfus. And at Bajtl 
 ^tis now eighteen Years fince they have difconti- 
 nued the Obligation to fubfcribe, for a Reafon that 
 fhall be hereafter mentioned. 
 
 If, after all, any Kind of Subfcriptions fhould 
 be fuffered to remain, as to thefe Subjedls which 
 all the World avow to be indifferent, the fame In- 
 conveniences will continually return. They will 
 be always a Snare to entrap Confcience, and abfo- 
 lutely impoffible ever to be obfervedr For when 
 
 y one 
 
162 The Cafe of ^ithfcriptlon 
 
 one is at any Time confulted on thefe Subjefls^ 'tk 
 not poflible entirely to conceal what one thinks^ 
 ■and even Silerxe itfelf in theie Cafes would be fay- 
 ing a great deal. Upon the Wliole, 'twill be al- 
 ways the Seed of DiviHons in our Society, which 
 will be renewed on a thoufand Occafions ; parti- 
 cularly, as often as we ihall receive any one into the 
 Mi-'iifrry, who fhali refufe to fubfcribe. 
 
 AIJ thefe Reafon3 joined together, having been 
 well weighed, and duly examined by our Society, 
 have forced them to come to this Conciufion : That 
 'tis for the Welfare, Honour and Intereil of this 
 Church, from henceforth to require no Subfcrip- 
 tion to thefe Regulations. Nevcrthelefs, as 'twill 
 be extreniely difagieeable to our Society to do any 
 thing that may difturb the Peace, or prevent Uni- 
 formity in the Manner of preaching, they are of 
 Opinion, that indcad of the Subfcription — '*' The 
 " i^vloderator fhall exhort thofe, who (hall be hence- 
 '' forth received into the Miniftry, or into our So- 
 ciety, to teach nothing here, neither in the 
 Church nor in the Academy, contrary to our 
 Regulations ; and that for this Reafon, to pre- 
 ferve Peace and Union aniongft ourfejves, as 
 well as Uniformity in the Manner of our In- 
 " ilru6lion." 
 
 Let nor, my Lords, this Practice give you any 
 Uneafinefs, fnice 'tis exactly the fame in the firft 
 L^roteftant Canton, wz. that of Zurich^ and be- 
 caufe neither at Bcfl^ nor in many other Towns 
 01 Szviizerlami^ do they require any Manner of 
 Si ibfcrlntion. "Your Lordfhips fee we meddle no- 
 tliing with do^lrinal Matters, nor with our Regu- 
 lations. They remain- in their full Force. AH 
 \ve attempt is to foften the extravagant and ex* 
 cefliVe Rigour which attends thefe Subfcriptionsi 
 And aithongh a^^ ro indifferent Matters, fuch as 
 
 thefe 
 
Calmly a?2d Inrpcirtially revleivcd. \ 6 J 
 
 thefe are, it would have been regular enough to 
 have allowed equal Liberty on both Sides; yet for 
 the Sake of Peace, out of Refpeft to cur Regu- 
 lations, and through our Regard for fome Mem- 
 bers of our Society, we are v/illing that this Doc- 
 trine fhall be the only one that is taught ; and thac 
 they who are of contrary Sentiments fhall not be 
 allowed to teach them. V/hen your Lordfhips 
 fhaji have duly vvcighed thcfe Things you will 
 perceive that our Society hath a6led in this Auliir 
 with all the Moderation, all the Temper, and all 
 the Caution that could poiTibly be wifiied for. 
 
 II. What we have hitherto faid will be more 
 than fufiicient to juftify the Refolution taken by 
 our Society, and to fhew your Lordfhips the juft 
 Foundations thev have adled on. But to render 
 this Matter flill more convincing, we think pro- 
 per to infiit farther on the Realbns which have 
 obliged the Society thus to moderate Matters on 
 this Head, and then to obviate the principal Dif- 
 Hculties that may be objetr»:ed to us. 
 
 I. The ^rll Reafon then, that we beg your 
 Lordfhips duly to con Oder, is, the little Impor- 
 tance of the Matters in Queftion. We are able 
 to prove themj to be thus of fmall Importance, by 
 the very Nature of thefe Q^eflicns, which are moll 
 certainly very obfcure and exceeding difficult, and 
 many of them fuch as are abfolutely impofnble to 
 be decided. But not to enter into this, 'tis fufii- 
 cient to fay, that 'tis the conftant general Scnfe of 
 our Churches, that thefe Matters are by no Means 
 eflential to Salvation. The Lutherans have many 
 Opinions condemned by our Regulations, and even 
 Opinions very different from ours ; and yet our 
 Churches have conftantly declared, that thefe Dif- 
 ferences were not in Effentials. The Synod of 
 Charenton hath declared, that their Sentiments are 
 
 y 2 ' fans 
 
164 The Cafe of Subfcriptlon 
 
 fans Ven'in^ not deftrudlive. All our Divines have 
 faid the fame ; and fome of thofe who are now 
 Teacheis amongft us have fully (hewn this in their 
 Books, written for thisPurpofe. Mr. Jurieu^^\\o 
 is one of our mod rigid Divines, treats all thefe 
 Matters as an Affair of nothings ot which we ought 
 not to make a Wall of Separation amongfi our f elves. 
 And fpeaking of the very Queflions relating to 
 our Regulations, he faith : '* 'Tis true, that for- 
 '' merly the Reformed very warmly debated on 
 *' thefe Subjedts, and with much greater Violence 
 *' than could have been wiihed ; but that through 
 " God's Mercy they have been brought to confefs, 
 " that in all thefe enflamed Difputes, there was 
 *' much more of the Fire of Paflion than the Fire 
 *' of true Zeal." In the very Preface to our Con- 
 fenfus^ there is this ExpreiTion, that the Churches 
 of France^ who were in contrary Sentiments, yet 
 had like precious Faith with us. In fhort, all the 
 Members of our Society, even thofe who are the 
 warmefb, have avowed that thefe Things are en- 
 tirely indifferent, and no ways elTential to Salva- 
 tion. They have faid to us often, and that when 
 met in full Body on thefe late Affairs, that 'tis on 
 this Foundation that they have confented to cut 
 off the Words, Sic fentio, fo I believe , becaufe if 
 they had thought that thefe were amongft the ef- 
 fential Things, they could not undoubtedly have 
 approved, that every one fhould be permitted to 
 embrace what Sentiments in reference to them he 
 pleafed. And even many of them have gone fo 
 far as to fay, that if thefe Regulations were now 
 to make, they would not give their Confent to 
 them. Now, my Lords, we leave your Lordfhips 
 to judge, whether as to Matters, regarded by th^ 
 6nt and the other Side as indifferent, 'tis proper to 
 burthen the Confciences of Men with Subfcriptions, 
 
 and 
 
Calmly and Impartially reviewed. 165 
 
 and whether or no we ought to condemn thofe 
 Perlbns and thofe Opinions, which God himfelf 
 hath not condemned ? Do we not blame Popery 
 for ading in this Manner ? And are we not afraid 
 that they will accufe us for doing the fame Thing ? 
 It belongs to God only to inform us, not only 
 what we are to believe, but alfo what is, and what 
 is not of Importance in Religion 5 and Men un- 
 doubtedly go much too far, and afTume to them- 
 felves too great an Authority, when they make 
 thofe Things important which God himfelf hath 
 not declared fo. This is our firft Reafon, our fun- 
 damental Reafon, and we venture to fay, no Reply 
 can be made to it. 
 
 2. A fecond Reafon that hath made great Im- 
 preiTion on our Society is, the Regard which we 
 owe to other Proteftant Churches, who arc of dif- 
 ferent Sentiments. Every one knows that tliefe 
 Matters are the great Stumbling-block to the 
 Lutherans, They have faid it openly in their 
 Writings, and declared, that whild we ufe this 
 Rigour in the Affair, it fignifies nothing to talk to 
 them of Peace \ and they think we are but jeft ing 
 with them, when, in fpeaking to them of thefe' 
 Things,we treat them as indifferent, and yet when 
 we are difputing about them amongfl ourfelves, 
 we grow warm, as though they were Articles of 
 Faith. How fhall we anfwer them, my Lords, 
 when they thus reproach us } And can it be poiTi- 
 ble, that fo confiderable a BlelTing, and fo advan- 
 tageous to the whole Proteftant Intereft, as the 
 Re-union of the Lutherans^ fhould not prevail 
 more in our Minds, than any little Fondnefs we 
 may have contra6led forThings which we ourfelves 
 acknowledge to be indifferent ? 
 
 But 'tis not the Lutherans only who are offended 
 y/ith our Subfcriptions. The Churches of Eng- 
 
 landy 
 
r66 ^The Cafe of Stihfc rift ion 
 
 land, which hold fo confiderable a Rank in the 
 Proteftant Intereft, are alfo extremely difpleafed 
 with them : For they are in different Sentiments, 
 and they think that we condemn them by our Ri- 
 gours. The Bifhops of that Country have fpoken 
 of it to all Sorts of Perfons : I can fay it from my 
 own Knowledge. And thefe Eftablifhments have 
 done us infinite Harm in their Minds, and that 
 not only among the Epifcopal Party,but the learned 
 Prefbyterians, who (and among others the famous 
 Baxter particularly) entertain the fame Senti- 
 
 ments concernmg us. 
 
 Befides, the reformed Princes of Germany, who 
 have Lutherans in their Dominions, and elpecially 
 rlie King of Pruffia, extremely difapprove our Ri- 
 gour. And there hatli been a very remarkable 
 Fad on this Head : The late Eledlor of Branden- 
 hcjurg^viho v/as fo zealous for ReligionjWrote in the 
 Year 1686 to the Proteilant Cantons, defiring 
 them to ufe more Moderation in thefe Affairs j 
 giving them to underftand, that their Rigour was 
 extremely prejudicial to the Defign he had formed 
 of re-uniting the Lutherans. -Twas this that pre- 
 vailed on the Perfon, who was then the Antiftes of 
 Baft, and who was neverthelefs intirely in the 
 Sentiments of the Confenjus, to drop by little and 
 little the ufual Subfcriptions ; infomuch that, as 
 we have already laid, 'tis now eighteen years fince 
 nothing hath been faid about Subfcribing in that 
 Country, I know not, mofl: high Lords, whether 
 thefe Things will make any Impreffion on your 
 Lordfhips : But methinks, that at aTime when we 
 have fo manyReafons to wifli, and fome Ground 
 alfo to hope, for this happyRe-union, it ought to 
 be efteemed both our Pleafure and Duty,tofmooth 
 the DifEcuIties, and take away the Obftacles to it, 
 as far as it lies in our Power, 
 
 3. A 
 
Calmly and Impartially reviewed, 167 
 
 5. A third Reafon^which hath alfo afFedled our 
 Society, is, that every where all Perfons in general 
 have 9[rown more moderate as to thefe Affairs, and 
 that they have every where found their Advantage 
 in being fo. In the Reformed Churches of ir^^r*? 
 thefe Matters were handled with a great deal of 
 Fire. Diverfe Synods made very rigourous Regu- 
 lations, all which ferved only to exafperateThings. 
 But afterwards,when they contented themfelves to 
 impofe Silence on the two Parties, the Confequence 
 hath been, that every thing fince hath continued 
 in perfect Tranquillity. ^Tis the fame as to Eng- 
 land, At the Time of the Synod of Dort^ and 
 fome Time after, they difputed much on thefe 
 Points. But fince that Tirfte they have only com- 
 manded them to be filent, and nov/ every one fo 
 thinks as he pleafes concerning them, and all Dif- 
 putation about them is at an End. In Switzerland 
 they are grown moderate throughout the Whole of 
 it. I have already mentioned to your Lordlhips 
 what hath been done at BafiL At Zurich^ as we 
 have alfo remarked, they have no Subfcription. 
 They content themfelves wdth an Exhortation, juft 
 as we Vy'ould have it done here. At Schaffhoufen^ 
 they who are received into the Miniftry never fub- 
 fcribe. We have now here fome of the Minifters 
 of that Place, who have never figned. At Neu- 
 chatel they make no one fubfcribe. There were 
 none but the Moderator and Secretary who figned 
 at firft. At St, Gall they never fubfcribe, when re- 
 ceived to the Miniftry, nor when they are fettled 
 in their Churches, but only when any one is ad- 
 mitted into the Synod of the Churches di Appenzel 
 and St. Gall', and as to the Manner of the Sub- 
 fcription, it hath been greatly foftened there for 
 thele ten or twelve Years paft. We have made this 
 Detail to your Lordfbips, that you may fee how 
 
 Men 
 
1 68 7he Cafe of Suhfcrlpiiori 
 
 Me'n have been every where growing more mode- 
 rate on this Head, and therefore 'tis not to be won- 
 dered at, if our Society alfo hath entered into mord 
 gentle and moderate Sentiments as to thefe 
 Things. 
 
 4. Another very confiderable Reafon is, that 
 the Matters we refer to have no Kind of Infliience 
 whatfoever, either npon Morals, or on the Wor- 
 fhip of God, or on the Method of preaching. For 
 "whatever Perfons particular Sentiments may be on 
 thefe Subjects, they all preach in the fame Manner 
 as they did, without any Difference, as Experience 
 hath convinced us % and it would be of little Edi- 
 fication, I might even fay, in fome Meafure fcan- 
 dalous, to fpeak to the People about them. 
 
 5. Thefe Matters are not now controverted. 
 There is no Difpute about them, at lead amongft 
 our Teachers ; lb that there is now no Reafon to 
 exercife fo much Rigour on this Account. 
 
 6. There are a Thoufand Queftions in Divinity, 
 I will not fay as important as thefe, but incompa- 
 rably more important than thefe, about which Men 
 are divided. We fhould have enough to do, if 
 we were to create Formularies upon fuch a Variety 
 of Queftions, relating to Dodlrine and Morality, 
 and the Explications of Scripture which ar^ dif- 
 ferently underllood, and v/hich neverthelefs caufe 
 no Manner of Difturbance in the Churches. 
 
 7. Even in the Church of Rome itfelf, where 
 there is fo great Rigour as to Sentiments, where 
 they have an Inquifition, and which pretends to be 
 infallible, they bear with one another neverthelefs 
 as to thefe Points. For they are divided about 
 them as well as our Churches, and yet their ChuFch 
 tolerates them all. - 
 
 8. It feems a- little hard, that we fhotild have 
 fuch Regulations, as incapacitate for theExercife of 
 
 the 
 
Calmly and Impartially rei^ic'xed, 169 
 
 the Miniftry amongO: us^ fo many great Men, 
 whether amongft our Reformers, or thole who 
 came after them. Beza^ for Inftance, who held 
 fo confiderable a Rank in this Church, and to 
 whom fhe hath fo many Obhgations, could be no 
 more received amongft us. For he was a Supra- 
 iapfarian^ and could not fubfcribe. Meff. iMfftre- 
 zat,DailU ^Claude ^Duhcfc^^c. and in our ownTime 
 MefT. Bafnage^ Be Superville^ and an infinite Num- 
 ber of others, not to mention all the Prelates of 
 the Church of Endand^ who do fo o;reat Honour 
 to the reformed Intereft \ all thefe, I fay, v/ould 
 be judged unworthy to be Minifters amongft us, 
 becaufe they could not fubmit to our Subfcriptions. 
 
 9. *Tis another very ftrong Reafon, and which 
 we befeech your Lordftiips to give great Attention 
 to, that the Gentlemen, who are not of the lame 
 Sentiments with our Society, have not the leaft 
 Subjed: of Complaint. For in one Word, there 
 is not the leaft Delign, diredly or indiredly, to 
 burden them. We meddle not with their Doc- 
 trine. They may ftill teach whatever they pleafe. 
 And as to thofe who differ from them, they have 
 not the fame Liberty. What can they demand 
 more in Things, which they themfelves acknow- 
 ledge to be indifferent ? 
 
 10. Finally, our laft Reafon, and which is alfo 
 of the ftrongeft Force, is, that thefe Gentlemen 
 are but a very fmall Part of our Society. The 
 far larger Part earneftly wifh, that greater Mode- 
 ration may be ufed as to thefe Matters. Why then 
 do thefe Gentlemen oppofe it ? Should not parti- 
 cular Perfons fubmit to their Body? Efpeciallyin 
 Things of a general Nature, which neither di- 
 redlly nor indiredly concern them, which are not 
 in the leaft prejudicial to them, and which they 
 acknowledge to be indifferent ? Is it becaufe our 
 
 Z Regulations 
 
1^0 i'he Cafe of Subfa'iption 
 
 Regulations belong to them more than to us r Are 
 they not the Regulations of the Society r And if 
 that Society judges it proper to moderate thefe 
 Regulations, with the PermifTion of the Councils, 
 whatean they have to fay ^ Will not this tend to 
 the Subversion of all Bodies of Men, if becaufe 
 fonie Particulars do not agree to any certain Refo- 
 lution, which doth not affect them nearly nor re- 
 motely, they will not fubmit themfelves, but 
 move Heaven -and Earth in order to prevent it? 
 
 III. Thefe are the Reafons, moft high Lords, 
 that fupport the Opinion of our Society in an in- 
 conteftible Manner -, and we dare flatter ourfeives, 
 that Perfons of that Difcernment and Equity, as 
 they who compofe this Council, cannot but be 
 ft ruck and affeded with them. Neverthelefs, as 
 certain Things may be objefled to us, and as we 
 apprehend, that Care will not be wanting to infi- 
 nuate them, neither in Converfations with your 
 Lordfhips, nor amongfl: the People, we have 
 thought it abfolutely necefTary^ before we concludcj 
 to give an Anfwer to them in a few Words. 
 
 Firfl then they objedl to us, that there had been 
 an Agreement to the new Subfcription,that we had 
 confented to it,and therefore cannot now retradl. We 
 anfwer: Doth what they call an Agreement concern 
 their Welfare or ours ? Is it not a publick Affair, 
 concerning which our Society hath always a Right 
 to make their Reflexions ? Befides, we have (hewn 
 your Lordfhips, in the Beginning, with what Re- 
 ludlance our Society had confented to this new 
 Subfcription, and what they had remarked and 
 made appear at firff, as to the great Inconveniences 
 arifing from it. However, notwithftandingall this, 
 the Society would have faid nothing of it, at Jeafl: 
 till fome proper Occafion had offer'd, had it not 
 been for the Arret of the fovereign Council of CC, 
 
 But 
 
Calmly mid Impartially reviewed^ 1 7 1 
 
 B6t this fovereign Council not having been plea-- 
 fed to approve this new Subfcription, nor to admit 
 it at all but becaufe of the then Circumflance of 
 Affairs, and having exhorted us to deliberate more 
 particularly -on Ms Suhje^ ; and our Society being 
 perluaded, that the Scruples of the fovereign Coun- 
 cil were very juft and well founded, they could 
 not difpenfe with themfclves &om doing what they 
 have done, without difobeying their Sovereign, 
 and betraying t4ieir own Sentiments. 
 
 They may obje<5l to us farther, that thefe Points 
 are of more Importance than we have allowed. 
 But we anfwer, that v/e defire nothing more than 
 thefe Gentleraens own ConfefTion on this Subjeft, 
 They are Perfons of too much Integrity to con- 
 tradi6t themfelves ; and (hould they thus contra- 
 didl themfelves, their own printed Works v/ill be 
 Proof againfl them. 
 
 But they v/ill fay, that if thefe Points are not 
 of Importance for the People, yet they are for the 
 Pallors. But this, moft high Lords, isaDiftincr 
 tion unknown to the Scripture, and which by 
 Confequence we cannot admit. What is of Im- 
 portance for the Pallors is alfo for the People^ 
 and what is not fo for the People, is not fo for the 
 Pallors. There are not two Ways, nor two Kind 
 of Do6lrines, one for the Pallors, and another far 
 the People, that lead to Heaven. 
 
 PolTibly they will urge, that if thefe Points are 
 not important in themfelves, they are {o upon Ac- 
 count of the dangerous Confequences that may be 
 drawn from them. But we beg Leave to deny the 
 Facl:, moll high Lords. We affirm that no one 
 can draw, I fay reafonably drav/, any dangerous 
 Confequences from the Sentiments here referred to. 
 Our Churches have always avowed it, fmce they 
 have conllantly avowed that the Sentiments of the 
 
 2 2 i^utUrans 
 
J 7 2 T'he Cafe of Suhfcription 
 
 Lutherans are fans Vcnin^ not poifonous, although 
 the Sentiments of the Lutherans are very different 
 from ours. 
 
 But they add, that we are going to open the Door 
 to Armtnianijm^ or Socmanifm^ ox Lei fin ^ in a Word, 
 to all Sorts of Hcrefies. Bur, my Lords, the very 
 ibftell Thing we can fay to this Objedion, is, that 
 it mud come from extreme Mahce and Injuftice, 
 or from profound Ignorance, For in fhort, they 
 who have ever fo httle Knowledge of thefe Things 
 know, there is no more Connedlion betv/een them 
 than there is between Night and Day. 'Tis pre- 
 cifely the fame, as if the Papifts, in Defence of 
 their Falling on Friday^ (bould fiy, that if the 
 Eating of Flefh on Friday fliould be permitted. 
 Men will become Murtherers, Aflaffins, and Poi- 
 Jbners. 'Tis juft the fame : Men will become So- 
 cinians^ if you moderate our Regulations. Who- 
 ever hath feen fuch a Confequence as this ? Have 
 we not Confefiions of Faith that condemn thefe 
 Hrrors here .^ Have they Socinians in Germany^ in 
 t.ngland^ or in Holland? Is there a Socinian at Zu- 
 rich or at Bafil? Hath that Church become So- 
 cinian^ during the 1 30 Years fince they have anul- 
 led their Subfcriptions ? Thus far, mod high Lords, 
 we have forborne to fptak with any Emotion. But 
 being fully apprifed what Meafures they are taking 
 to defame us throughout the whole City, as if we 
 would utterly fubvert all Religion, and introduce 
 all Sort of Hercfies \ we cannot forbear to pour 
 out our juft Complaints into your Lordfliips Bo- 
 foms. 'Tis extremely hard, we muft be allowed 
 to affirm it, that a Society that doth its Duty, and 
 that fpeaks what in Confcience it believes to be for 
 the Good of the Church, fhould thus fee itfelf torn 
 to Pieces on all Sides by Calumny. And for what ? 
 Becaufe they are for Moderation as to ihofe Points^ 
 
 whicl] 
 
Calmly and Impartially reviewed. 173 
 
 ^bich on one Side and the other are regarded as 
 indifferent. For in fhort this is all their Crime. 
 
 Another Thing they objed to us, and which 
 they make ufe of to render us odious, is, that we 
 ^re for fubverting what hath been before eftablifhed 
 by Perfons of great Piety. But we leave your 
 Lordfliips to judge how mean fuch an Objedtioo 
 is, and unworthy Men of Learning. Have we 
 any thing to do with Perfons ? Do we not keep 
 ourfelves entirely to Things ? Befides, we are fully 
 perfuaded, that thefe Eftablifliments were made 
 with good Views, and that they might then have 
 good Reafons for them. But if thofe pious Per- 
 fons, who had an hand in them, had lived now, 
 and had feen the State of Affairs in Germany^Eng- 
 land^ and even throughout all Switzerland^ we 
 are abundantly convinced that they would have 
 entered into our Sentiments. For in fhort one mull 
 be blind not to fee, that there is a growing Mo- 
 deration on all Sides as to thefe Matters, and that 
 this Moderation is infinitely for our Advantage, for 
 the Honour of our Churches, and the Union of 
 Proteftants. 
 
 Befides this, they objed to us, that the taking 
 away thefe Subfcriptions will occafion Trouble and 
 Divifion amongfl us. But on the contrary, 'tis 
 Subfcriptions, and the Force offered to Confcience, 
 that are the Occafions of Trouble. If we had no 
 Subfcriptions we fhould have no Quarrels. The 
 Experience of the French Churches abundantly de- 
 monftrate this to be the Cafe. 
 
 They farther fay, in Oppofition to us, that we 
 fhall have fuch a motley Method of Preaching, as 
 vyill occafion Scandal. But we reply, that the 
 Points in Queftion are not thofe which ought to 
 be fpoken of to the People. Would it not be a 
 yery edifying Thing, Ihould any one examine in 
 
 his 
 
174 TZv Cafe of SubfcriptiGn 
 
 his Sermons, what would have become oi Adam if 
 he had continued in Innocence, and whether he 
 would have been happy on Earth or in Heaven ? 
 See here, fure enough, the Points that are mighty 
 proper for the People, and concerning which 'tis 
 ^o extremely dangerous, that one Ihould affirm, 
 and another ihould deny 1 Befides, do we not pre- 
 vent this pretended motley Preaching, by the Ex- 
 hortation the Moderator is to make, not to teach 
 any thing here, neither in the Church nor Aca- 
 demy, contrary to our Regulations ? 
 
 Another Thing with which they would frighten 
 us, is, that by takmg away thefe Subfcriptions,we 
 fhall provoke the Swifs, But how is it pofTible 
 that fuch a Thought as this can enter into their 
 Hearts, fince we defire that as much, and even 
 more may be done, than is done in the greatefl: 
 Part of the Towns of Switzerland? How can thofe 
 of Zurich be difpleafed with us for doing what 
 they themfelves have done p Or thofe of Bafil be 
 angry with us, when we fhall do even more than 
 they ? Not to repeat what we have already faid of 
 the other Cities. 
 
 Finally, the laft Refuge of thofe who are not in 
 the Society's Sentiments, is, that if thefe areThings 
 indifferent, why (houJd wc change them ? Why 
 Ihould they not continue as they are ? I anfwer, 
 that your Lordfhipsknow that we a6t in Obedience 
 to the fovereign Council of C C. who were pleafed 
 not to approve the new Method of Subfcription, 
 and who had exhorted us to confer about it. But 
 befides, your Lordfhips are too wife not to fee, 
 that in Things indifferent there ought to be no Re- 
 ftraint. 'Tis not an indifferent Thing to have 
 equivocating Subfcriptions. 'Tis not an indiffe- 
 rent Matter to burthen Confciences in Things, as 
 to which God hath not burthened them. *Tis not 
 
 an 
 
Calmly and Impartially reviewed, 175 
 
 an indifferent Thing to impofe an Yoak which Je-* 
 fus Chrift hath not impofed. *Tis not an indiffe- 
 rent Thing to keep up a Kind of Inquifition fur 
 des Bagatelles^ for trifling Matters, whilft we have 
 none as to Matters of more Importance. In fine, 
 'tis no indifferent Matter to put a Wall of Separa- 
 tion between Proteflants, at a Time when 'tis fo 
 much their Interefl to unite. So that your Lord- 
 fhip3 fee, that they have nothing to objed to the 
 Sentiments of our Society, that hath the leaft Sha- 
 dow of a Reafon \ but that on the contrary their 
 Refolution is fupported by the mod important 
 Reafons in the World. 
 
 And now, moft high Lords, it belongs to your 
 Lordihips to be pleafed to make your Refledions 
 upon what hath been faid. Our Society hath done 
 their Duty. They have fpoken from Confcience, 
 and as in the Prefence of God, what they appre- 
 hend to be for the Honour of this Church, for the 
 Advantage of the whole Proteftant Caufe, and 
 even for the Civil Intereft of this State, which can 
 never have too great a Regard for the Proteftant 
 Powers ; and in a Word, for the eftablifiiing a 
 folid and durable Peace in dur own Body. The 
 Councils muft now a6i according to their Pleafure. 
 We fhall quietly wait the Decifion from the Piety, 
 Wifdom, and Equity of your Lordfhips ; being 
 perfuaded that you will not fail to be fenfible of 
 the Force of our Reafons, and give them your 
 Approbation •, as we now, at the Requeft of our 
 Society, mofl humbly befeech you. 
 
 I conclude, moft high Lords, with a Petition 
 which we are charged by our Society, to make to 
 your Lordfhips, that when this Affair Ihall be 
 brought before the fovereign Council of CC, as 
 we doubt not but your Lordfhips will think proper 
 that it fhould be, fince it relates to the Execution 
 
 of 
 
176 ^ke Cafe of Subfcriptiori 
 
 of an Arret that proceeded from this fovei-eigfi 
 Council; we pray it may be at a Time when t\\\% 
 fovereign Council fhalJ be in full Affembly, and 
 not during any of the Holidays. 
 
 Frofwunced in the Council of xxv, Tuefday, tbc 
 2^tb of June, 1706. 
 
 The Arguments in this Speech againft the Im- 
 pofition of Subfcriptions to human explanatory 
 Articles of Faith, made ufe of by this learned Pro- 
 feffor^ are fo convincing and flrong, and breathe {6 
 humane, candid, generous and Chriftian a Spirit, 
 that *tis no Wonder they made all the wifh'd for 
 Impreflion on Magiftrates, who were not loft to all 
 Senfe of Religion, nor wholly unconcerned about 
 the Integrity and Peace of their Clergy, and the 
 Honour of the Chriftian Church. The Retior had 
 all the Succefshe defired,all Subfcriptions to human 
 Formularies were abolilhed by pttblick Autority^dLud 
 the Qualifications thenceforward required of all 
 who offered themfelves to the Miniftry,were only 
 thefe : 
 
 1. To fwear folemnly^ that they will teach no- 
 thing, neither in the Church nor Academy^ but 
 what they think is agreeable to the Word of 
 God. 
 
 2, To promifey that they will teach nothing in 
 the fame, that is contrary to the ConfenfusHeU 
 veticus^ or the Confeffion of the Galilean 
 Church ; pour le Bien de la Paix, for the Sake 
 of Peace, 
 
 What now is become of the united Verdi^ of the 
 Proteftant World ? At Bafih at Zurich^ at NcW' 
 chately at St, Gall, at Geneva^ they once had their 
 Subfcriptions. They experienced the Conveniences 
 and Inconveniences of them. The very Church of 
 England cxpreffed her Didike of them, and her 
 
 Bijhops 
 
Calmly and hnpartially reviewed, lyy 
 
 Bijhops remonftrated againft them. The Reformed 
 Princes of Germany^ and particularly the King of 
 Pruffta^ extremely difapproved them. Upon Exa- 
 mination, they were found Obftrudions to Peace 
 and Unity, Snares to Confcience, the Sources of 
 Infincerity and Equivocations, carrying in them 
 prefumptious Ceniures of Perfons and Opinions 
 which God hath not condemned, adding Impor- 
 tance to Things in whIchGod hath put none,incon- 
 liftent with true Pr^/^7?^;// Principles, and as giving 
 juft Occafions to Papifts to reproach Proteftant 
 Churches with inconfiftent and contradiflory Opi- 
 nions and Pradlices. And for thefe fubflantial and 
 unanfwerable Reafons they were dropped, difufed, 
 and hy publick Authority removed out of feveral 
 Proteftant States and Churches, where they have 
 never been fuffered to return to this very Day. 
 
 Generous Clergy^ thus to defend the Claims of 
 Chriftian Liberty before your Rulers! Worthy and 
 virtuous Clergy^ thus to plead the Caufe of your 
 ' Lord and Mafler before Councils and Governors I 
 To plead it, in Spite of all Endeavours to defame 
 your Charaders, and load you with a Dsfign to 
 fubvert the Purity of Religion ! Happy Clergy^ 
 thus to facrifice all private Views of Dominion 
 and Power, to the nobler Interefts of Chriftian 
 Integrity and Peace, and finally, to triumph in the 
 Caufe of Liberty and Truth! And happy thofe 
 States who have fubmitted to your Perfuafions,who 
 have removed thefe Caufes of Contention, thefe 
 Stumbling-blocks amongft themfelves, and broken 
 down thefe IValls of Partition between their own 
 and other Proteftant Churches! Who receive no 
 other Standard of Truth but the infallibleOracles 
 of God, and demand the Subfcription of no Man's 
 Confcience to any other Rule, but that delivered 
 by ibe common Saviour of Mankind, as neceifary 
 
 A a tp 
 
178 Tloe Cafe cf Subfcription 
 
 to enjoy the common Rights of Subje6ls, and th« 
 national Privileges of the Miniftry amongft them! 
 It appears from the foregoing Speech, that the 
 Prelates of the Church o^ England were inftrumen- 
 tal in the abrogating the Subfcriptions at GenevA, 
 who declared themfelves grievoufly offended with 
 them, becaufe they apprehended that they con- 
 demned their own Sentiments. But do not the 
 Subfcriptions of the Englijh Church carry in them 
 an equal Condemnation of all other Churches and 
 Perfons that differ from them ? And will not this 
 be an equal Reafon for removing^ or foftening 
 thefe Subfcriptions here, as it was for thofe of Ge- 
 neva entirely to fupprefs them there ? Or can the 
 Governors of the EngUflj Church complain with 
 Juftice of the Rigours of a Pradice in other Pro- 
 teftant Churches, which they maintain themfelves 
 in their own? I do not pretend to hold up the 
 Qhmcho^ Geneva^ or any particular foreignChurch, 
 as a Pattern for the Church of England to model 
 her Conftitution and Difcipline by. To fay no 
 more, the Genius of our civil Government, and 
 the Dlfpofition of the Nation will not permit ir^ 
 But this I will fay, chat fiie may preferve her own 
 Conftitution, and immoveably ftrengthen it too, 
 by fuffering no foreign Churches to exceed her, in 
 Gentlenefs, an healing Spirit, Condefcenfion to 
 the Vv^eakneffes and Infirmities of others, and in 
 Encouraging in her Clergy and Flock a due Regard 
 to the Authority of thofe facred Writings, by 
 which alone (he can defend her Separation from 
 the Church of Rome. She may remove Tome of 
 her Enclofures without removing or lliaking any of 
 her Foundations^ or endangering her Safety. She 
 may take away the Wall of Partition between her- 
 felf and other Proteftants, without weakening any 
 of her real Securities. She may open her Bofom 
 
 tt> 
 
talmly a?id Impartially 7'cviewed, 179 
 
 to receive into her Communion and Miniftry, all 
 who are willing to enter upon the Terms prefcribed 
 by Chrift, without altering her Habit, or lefiening 
 her Privileges. In a Word, (he may eafily increale 
 the Number of her Friends without creating her- 
 idi a fingle Enemy, that fhe will have any Reafon 
 to be afraid of^ by only altering Things that are 
 really alterabk^ and exceptionable in themfelves ; 
 and wholly taking av/ay a few others, I fpeak it 
 without Bitternefs; orDefign to reproach, that in 
 my Judgment, and that of many of the Church of 
 England itfelf, expofe her to the Cenfure of her 
 avowed Enemies, are inconfident with the Princi- 
 ples of true Froteftantlfm^ and I fear greatly pre- 
 judicial to the Intercft of true Religion and Virtue 
 in the midfl: of us. 
 
 And I hope I (hall be forgiven, if I fay, that 
 the Circumftances of the prefent Times point out 
 to Men of all Parties^ that have a Regard for Re- 
 ligion, and the Happinefs of thefe Kingdoms, fe- 
 rioufly to think of Methods that will tend to their 
 common Union. I cannot help exprefling my 
 Apprehenfions, that we have many growing Marks 
 of Ruin in the midft of us. The univerfally 
 fpreading Infidelity, that too plainly appears among 
 all Ranks and Degrees of Men, that general Love 
 of Pleafure that hath fo poifoned our Minds, and 
 triumphs over all Confiderations of national Dif- 
 ficulties and Dangers, that Luxury, DifTolutenefs 
 of Manners, and fhameful Debauchery, that fo 
 fcandaloufly prevail amongft High and Low, ia 
 Defiance of Magifl-racy, and Contempt of our 
 Laws, and the unwearied Endeavours of Rormjh 
 Emijfaries to make Profelytes to their Church, to 
 the endangering our Confiitution^ and the very Pro- 
 tejlant Government we live under : Thefe Confide- 
 rations give me, I confefs, the moft melancholly 
 
 A a 2 Profpe<^ 
 
i8o 7he Cafe of Subfcrlption 
 
 Prolpe6l into Futurity, and make me often cry 
 out : O God^ where will thefe Things end? But yet 
 I fhould have Hope, could I fee in all good Men 
 a Difpofuion to a firmerUnion amongll rhemfelves, 
 and thofe who in all Parties fear God, and firmly 
 believe the Chriftian Dodtrine, exerting their 
 Power, in their refpe6live Stations, to heal the 
 Divifions that have long fubfilled amongft us, and 
 in good Earned feeking after the T^hings that make 
 for Peace. Such an Union would in its Nature re- 
 move one of the worfh Objedlions againft Chri- 
 ilianity, would give a mortal Wound to the Inte- 
 reft of Popery amongft us, which only thrives by 
 our Divifions, Vices and Follies, might be made 
 the happy Means of checking at leaft thofe Im- 
 moralities that ftrike at the Foundation of our na- 
 tional Happinefs, and would be the greateft Secu- 
 rity to his Majefty's Throne, and the SuccelTion of 
 his Royal Family ; upon which depends, under God, 
 all that is dear and valuable to us, as Men and 
 Chriftians, and Proteftants. The Attempt indeed 
 is great : But what will not Refolution and Pru- 
 dence do, under the Condu6l and B^efTmg of the 
 Godof PeacePTheReformation itfelf had never been 
 brought about, if the Fear of difpleafing and of- 
 fending Men, the Clamours of Prejudice, theOp- 
 pofition of an ignorant,bigotted, and vicious Clergy, 
 iLi\z Defamations of Malice, and the L^ove of Eafe 
 and Quiet had been the only or principal Confide- 
 rations attended to. The Scriptures had never been 
 given us in our own Language, if the learned and 
 'venerable Tranflators of them had fuffered ^ the Ca^ 
 lumniations and hard Interpretations of other Men^ 
 their bitter Cenfures and uncharitablelmputations ^ to 
 difmay them. Popifh Perfons at home and abroad 
 traduced them 5 and felf-conceited Brethren^ who run 
 
 their 
 
 ^ S(e the Tranflators Dedication to Y^\x\^ James. 
 
Calmly and Impartially reviewed. 1 8 1 
 
 their own Ways^ and gave liking unto nothing hut 
 what was framed hy ihemfelves^ and hammered on 
 their Anvil ^ maligned them. But in the glorious 
 Work they fupported themf elves within by the Truth 
 end Innocency of a good Confcience^ having walked 
 the V/ays of Simplicity and Integrity^ as htfore the 
 Lord, And as their Integrity thus fupported them 
 within^ the great Ufefulnefs of the Work, and the 
 fingular Advantage it was to the Proteftant Inte- 
 reit, and the Caufe of Rehgion, foon put an End 
 to the undeferved Cenfures that were then thrown 
 on them from without^ and their Memories are 
 juilly dear and venerable even to this Day. And 
 though there may be fome found, who will be 
 againfl making any ConcefTions for the Sake of 
 Peace, who will reproach every Alteration^ as an 
 Attempt to fuhvert the Churchy and even wickedly 
 calumniate thofe in higheft btations^ for confenting 
 to them, as Enemies to and Betrayers of it-, yet 
 Wifdom, Patience, Refolution, and the gradual 
 Experience of the Benefits refulting to this Church 
 from Peace and Union, will foon overcome all Ob- 
 jections and Difficulties of this Kind, foreign Pro- 
 teftant Churches will commend her Chriftian Mo- 
 deration and Condefcenfion, all good Men at Home 
 will rejoice to fee our Differences at an End, and 
 they who are the happy Means of healing our Di- 
 vifions will have that Rejoicing which flows from 
 the Tefiimony of their Confciences to their Simplicity 
 and godly Sincerity^ and though bad Men may 
 caufelefsly revile them, the beft of all Denomina- 
 tions will more higlily efteem them, and diftant 
 Pofterity will blefs their Names, and their Memo- 
 rial will be honourable throughout all Generations. 
 And though I have no ptrfonal Advantage in Pro- 
 fpe6t by what I now write, any other than what I 
 fhould fhare in common from a national Benefit \ 
 
 and 
 
1 82 Tthe Cafe of Subfcription^ &c. 
 
 and know myfelf too inconjiderable to be capable of 
 giving any great Afliftance towards the perfeding 
 fuch a Work : Yet, as I would do every thing in 
 my Power, fo if the Providence of God fhould 
 ever make me, though but the lowefi Inftrument to 
 carry on and effe(5t this blefied Defign of uniting 
 the Proteftant Churches of thefe Kingdoms; I 
 fhould think I had anfwered one of the bell Ends 
 of Life, and in the Fulnefs of my Joy, with Tri- 
 umph fmg my Nunc Dimittis: 'Now Lord let- 
 ieft thou thy Ser'vant depart in Peace ^ for mine Eyes 
 have feen thy Salvation. 
 
 FINIS. 
 
A 
 
 FULL and PARTICULAR 
 
 REPLY 
 
 To Mr. Chandleb's Cafe of Sub- 
 fcription^ &c. 
 
i 
 
 %" 
 
FULL and PARTICULAR 
 
 REPLY 
 
 T O 
 
 Mr. C H A N D L E r's Cafe of Subfcription 
 to Explanatory Articles of Fait h^ &c. 
 
 In. Defence of a Book, intitled, 
 
 T[he Church ^England vindicated in requiring 
 Subfcription from the Clergy^ &c. 
 
 With an Examination 
 
 Of the^ Speech of the Reverend John Alphonfo 
 'Tiirretine^ previous to the Abolition of Subfcrip- 
 tions at Geneva^ tranflated by Mr. Chandler 
 from a French MS* 
 
 AND 
 
 Of Mr. C H A N D L E r's Reafonlng and Obfer- 
 vations upon it. 
 
 By JOSEPH CLARKE, M. A. 
 
 Late Fellow of Magdalen College in Cambridge, 
 
 , Ignoras te, an ut ignotum dare nobis 
 Verba putas ? — 
 
 — at tibi contra 
 Evenit, inquirant vitia ut tua rurfus et illi. 
 
 H o R. 
 
 LONDON: 
 
 Printed for W. I n n y s in Pater-nofter-Row* 
 
 "mdccxlix. 
 
■ '^ 
 
( r ) 
 
 A 
 FULL and PARTICULAR 
 
 R E PL Y, 
 
 To Mr. C HA N D L E r's Cafe of Sub- 
 fcription^ &c. 
 
 HERE Is, I think, nooccafion for an 
 apology, for not having fooner re- 
 plied to Mr. Chandler^ Cafe of Sub- 
 fcription^ with which he obliged the 
 world laft fummer ; in anfwer to my 
 Vindication of the Church of England^ in requiring 
 Siihfcription from the Clergy^ publilhed near tea 
 years pad : But if any were neceflfary, the truth 
 is, it was not without rel usance that I have 
 prevailed with myfelf at laft, to take any notice 
 of that performance : For, whatever opinion hCy 
 or his friends may have of it, I was in no pain to 
 truft the controverfy, as it ftood, with the judi- 
 cious and impartial •, who, I did not doubt, would 
 eafily diftinguifh between argument and cavil, be- 
 tween reafoning and declaiming. But, as tht file 
 and manner, in which he has thought proper to 
 attack me, may require fome 'notice *, and as the 
 high accufations he has brought againft me are fuch, 
 as may perhaps make fome impreffion on thofe 
 who may not have examined into thefe matters •, 
 1 thought it might not, on thefe accounts^ be wholly 
 
 B unne- 
 
( 2 ) 
 
 unneceffary to give him a repl/. Mr. Cbandler^s 
 Cafe of Suhfcription contains an anfwer to Mr. 
 White^ as well as to me ; whom he is pleafed to 
 ftile Fellow- Lahourers •, which, though intended 
 for a fneer, I efteem as a complement — The abili- 
 ties of the learned Author of the Letters to a dif- 
 fenting gentleman are fufEciently known, and he 
 has anfwer'd for himfelf. My part remains. 
 He acquaints us in his Preface^ that, " after 
 he had finifhed his reply to Mr. White^ a 
 worthy friend put into his hands, *The Church 
 of England vindicated &c." that he *' determin- 
 " ed to confider it, and on that account was 
 " forced to throw by his firft papers, and pro- 
 *' fecute his defign upon a new plan." — -—I am 
 forry that I (hould any way have been the occafion, 
 of Mr. Chandler* s giving himfelf fo much trou- 
 ble — The fault however was not mine, but his 
 own — The book which has, it feems, occafioned 
 all this, though he chufes to call it a late one in 
 his Title- Page, had been publifhed (as I obferved 
 before) near ten years — 'Twas unlucky therefore, 
 that a gentleman of Mr. Chandler'* % candor and irn- 
 partiality, and whofe thoughts have, without 
 doubt, been often, within fo long a fpaceof time, 
 employed upon the fubjedl of Suhfcription, ihould 
 yet never in all that time have looked abroad, or 
 inquired what had been written on the other fide. 
 — The inconfiderablenefs of the author, or of the 
 book, can be no excufe ; Becaufe Mr. Chandler 
 could be acquainted with neither, without exa- 
 mining. Befides^ I think I am now authorifed to 
 fay, that, as the book was not wholly unknown, 
 fo neither does it appear to be wholly contempti- 
 ble •, fince Mr. Chandler has, even after nine 
 years, efteemed it not below his confideration *, 
 and has thought it worth while to throw by his 
 firfl papers^ and to profecute his defign upon a new 
 
 plan. 
 
( 3 ) 
 
 pla7u for that purpofe — If it was worth his while 
 to anfvver it, when he found it ; an impartial in- 
 quiry might have induced him to have met with 
 it before : If it was contemptible, why did he an- 
 fwer it at all ? — 'Tis pity at leaft that fome of 
 his worthy friends, who I fhould think might 
 poffibly be acquainted with his growing labours 
 againft Mr. White^ did not put it into his hands 
 a little fooner, and fave him fo much trouble— 
 His Fellow-Labourer the Old Whig, I dare fay, 
 could have given him fome information — It is 
 come however to his hands at lail ; and now I 
 am to pay, it feems, for fo long an exemption : 
 The Old Whig is to rife at laft in judgment againft 
 me, and his quarrel is to be revenged — The great 
 Mr. Chandler, who, like another Entellus, had 
 hitherto fat by unconcerned, now riles in his 
 ftrength, to demolifh the Church- Chafnpion, as he 
 calls me. — His firft papers are thrown by, and the 
 Defign is profecuted upon a new plan \ and, I am 
 to feel the weight of Mr. Chandler's realbning — 
 and refentment. He complains of the (tile and 
 manner, in which my anfvver to the Old Whig 
 was written *, to which he may give what name 
 he pleafes, it was the proper method of treating 
 the perfon 1 had to deal with — His Principal, the 
 Old Whig, had, with great boldnefs and injolence^ 
 abufed the Clergy in general, and the eftablijhed 
 Church, in a fcandalous libel -, and therefore it was 
 right to talk with him in a language he fecm'd 
 bell to underfland — A Gentleman has a right to 
 his proper weapons — The Old Whig was to be in- 
 gaged in his own Way — To ftudy t\\Q. elegance 
 of fatyr or addrefs to a libeller, would be the lame 
 impropriety as offering garlands to a common nu- 
 fance \ and the politell men feldom think it ne- 
 ceflary to Ji and upon ceremony, with a Porter, or 
 an O^^er Wench -^ The treatment which the Old 
 
 B 2 Whig^ 
 
( 4 ) 
 
 PFblg^ defervedly, received from "me, as bearing 
 my fliare in die load of abufe, fo plentifully dif- 
 charged upon the whole order *, Mr. Chandler 
 might, with a better grace, have taken notice of 
 in my Book, if he himfelf had obferved more de- 
 cency than he has done in his own^ to one from 
 whom he had received no provocation — except 
 That of a difference in opinion ; which I find, not- 
 withftanding his boafted Charity ", was alone fuf- 
 ficient. 
 
 The folemn gravity, and air of importance, 
 with which he has exhibited the charges of abufing 
 and in fulling the Apoftles ^, of doing the higheft in- 
 jury to. their character and doEirine'^^ o^ groundlefs 
 ajfertions^ and giving in afalfe account of Antiquity^ — 
 The fupercilioulhefs with which he has taken upon 
 him to correcPc me, for 'palpable fallacy «, for talk- 
 ing with great affurance ^, tor wading gut of my 
 depth^^ together with his two fcraps of Latin, 
 audaEler magis quam par ate ^ and, naviget Anticy^ 
 ram ^, to fhew (1 fuppofe) that he could be well 
 bred in more languages than one — Thefe are calls 
 upon me to do myfelf juftice, and to prevent 
 others from being impofed upon by Mifreports 
 and falfe Charges^ fupported only with Confidence 
 and Selffufficiency — 1 fhall therefore endeavour to 
 fet thefe matters right with the public, t;o fhew 
 Mr. Chandler^s arguments in their true lights and 
 to balance accounts with him. 
 
 He puts off his Cafe of Subfcription, as an An- 
 fwer to the Church of England vindicated. As he 
 determined to confeder it, after his worthy friend had 
 put it into his hands, he determined likewife, I 
 fuppofe, to call it an anfwer — How far it comes up 
 
 to 
 
 * Cafe of Subfcription, p. 41. ^ Ibid. p. 43. 
 
 « Ibid. p. 75. d lb. p. 86. 126. 141. "" lb. p. 43. 
 
 f'Ib.p.SS. 8lb.p.i24. !" lb. p. 135. 43- 
 
( 5 ) 
 
 to the title, muft be left to the judgment of 
 others. 
 
 The things which he has contrived to objefb 
 to, are, 
 
 I. 
 
 M Y afTertion, that, " to call the method in 
 *' which the Church of England requires fubf crip- 
 '' tion to her articles — impoftng fuhfcriptlon to arti- 
 *' cles of faith'--'(2iS the Old Whig had done) con- 
 *' tains an infinuation againft the Governors of the 
 *' Church, which is nothing but calumny^ and a 
 *' falfe reprefentation offa5f ; in order to deceive, 
 *' and prejudice an unwary reader." 
 
 11. 
 
 The Scripture- Evidence which I argued from, 
 in fupportof the authority of Church-Governors to 
 make an explanatory inquiry^ or, in requiring fub- 
 fcription to explanatory articles^ from thofe who 
 are candidates for the office of Public Teachers, 
 
 III. 
 
 The examples brought, to confirm the opi- 
 nion of fuch authority, from the pra5fice of Anti- 
 quity, 
 
 IV. 
 
 - M Y reply, to the Old Whig's argument againft 
 fubfcription to explanatory articles drawn from the 
 
 brevity and ftmplicity of the moft ancient Creeds, 
 
 V. 
 
 M Y appeal to the fenfe and praftice oi foreign 
 
 Proteflant- Churches. 
 
 These 
 
(6) 
 
 These I fhall confider in their order, and 
 fhall give a diftind reply, to every thing Mr. 
 Chandler has objedled, under each of thefe heads. 
 
 I T would not be ftrange, if a piece of this kind, 
 written fo many years ago, fhould not be able to bear 
 the feverer fcrutiny of a macurer judgment. Upon 
 a revifal of it however on this occafion, I have the 
 fatisfadion to find the foundations ftill remain 
 found and ftrong. Mr. Cbandier^s attempts againft 
 them, have done them no harm \ But I have not 
 any better opinion of them upon that account : For 
 though they are not to be blown down by a mere 
 wind of words y or the noijy harangue of popular de- 
 clamation ; yet, how they might withftand the 
 force o{ foUd argument^ an'd good reafoning^ I can- 
 not from hence affirm ; it being a tryal, which 
 they ha've not yet met with, 
 
 I. 
 
 I H A D afferted, that, to call the Method in 
 which the Church of England requires fubfcription 
 to her articles, " impofing fubfcription to articles 
 of faith ; contains an infmuation againft the 
 Governors of the Church, which is nothing but 
 calumny, and a falfe reprefentation of fad:, in 
 order to deceive and prejudice an unwary rea- 
 " der^" 
 
 In anfwer to this, Mr. Chandler Wks up his 
 eyes, and " thanks God, that he is not confcious 
 " to hinifelf of any intention to deceive and preju- 
 " dice any one perfon living^." — As to his inten- 
 tion or his confcience, I have nothing to do with 
 them ', But as to the fa^, whether he and his 
 Fellow Labourer do, or do not deceive^ in this and 
 other inftances, will be feen before we have 
 done. 
 
 I 
 
 > Church of England vindicated, p. 19, 
 * Cafe of Subfcription, p. 20. 
 
 
(7) 
 
 I OBSERVED, that in common fpeech, zw- 
 poftng fubfcription to articles of faith^ fignifies a 
 necejjity laid upon men to profefs their belief of 
 thefe articles, whether they really believe them, or 
 not, againft their judgment and their confcience ; 
 that the Old PFbig had fo reprefented the impofi- 
 tion of fubfcription to be ; and therefore had mif- 
 reprefented the cafe : For, that the Church of Eng- 
 land does 7tot lay any neceffity upon men to profefs 
 their belief of the articles, whether they really be- 
 lieve them or not, againft their judgment and their 
 confcience •, and that, therefore, to reprefent our 
 Church Governors as impoftng kMcvx^iion in this 
 fenfe, was abiifing them, 2ind putting a trick upon 
 the reader K — The truth is no more than this, ex- 
 planatory articles are propofed to the candidates 
 for the office of Public Teachers ; not, that they 
 may fubfcribe whether they believe them or not^ but, 
 that they may difcover, by fiihfcribing or not fub- 
 fcribing^ whether they do^ cr do not believe them. — - 
 .This is nothing more than a tefl of the qualifica- 
 tions of fuch candidates ; and the very nature of 
 a teft is, not to i7npo/e opinions upon any man, but 
 to difcover what their opinions are \ not to lay any 
 force upon their private judgment^ but only to 
 bring their private judgment /<? /f^/:?/"^, as necef- 
 fary to be difcovered, before it can be knov/n whe- 
 ther they are qualified for the oiHces of Fiiblic 
 ^eachers-i for which they offer themfelves •, But 
 they are left at liberty to fubfcribe or not to fub- 
 fcribe, to think and believe as they pleafe, to en- 
 joy their private judgment without any cenfure or 
 inconvenience \ except That of not being admitted 
 to the office of the miniftry •, which being an of- 
 fice 
 
 ' Vid. Church o^ England vind. p. 19 z\. 
 
 ^ Vid. Stebbing's rational Enquiry, c. 2. or Defence of the 
 firft head of the Report of the Committee, ^c. Part 2. Seel. 2. 
 
 C IV. 
 
( 8 ) 
 
 fice of public teaching, to demand admifiion to fuch 
 office, without the qualifications which they, who 
 are to judge of them, think necejfary \ is demand- 
 ing viore than a right of private judgment, more 
 than chriftian liberty requires, or has any claim to ; 
 it i'S to demand and claim a right, publicly to dif- 
 feminate and propagate by authority fuch private 
 judgment, and opinions *, tho' they (hould be oppo- 
 fite and contrary to the judgrnent and opinions of 
 that very fociety, into which they defire to be ad- 
 mitted as Public teachers -, a demand this, which 
 carries greater impofition in it, than any complained 
 of. 
 
 This is a true (late of the cafe. Let us now 
 fee what Mr. Chandler has to offer ; who fpends a 
 whole chapter, to prove that ivipofition, in the bad 
 fenfe of the word, is pradifed in this cafe, by the 
 King, the Church, and the whole Legifiature^, — 
 We fhall fee how he fupports this high charge.— 
 One would almoft be tempted to imagine, that 
 Mr. Chandler and the Old Whig were one and the 
 fame -, fince he is not contented to vindicate the 
 Old IVhig^s general principles againft fubfcription ; 
 but undertakes alfo to maintain and defend that 
 writer's particular affertions, though evidently as 
 void of truth, as they are of fupport.* He af- 
 firms roundly, and in ftronger terms than even the 
 Old Whig had done, that the Church of England 
 *' doth lay a neceffity upon men to fuhjcribe, and 
 *' folemnly profefs their belief of thefe articles, vjhe- 
 *•' ther they really believe them or not°."— — 
 How does he lupport this aflertion ? Why, 
 *'• i. e, (fays he) the Church demands the fubfcrip- 
 " tion from All who would enter into her minijlry, 
 *•' and without it excludes them p." — Really, if 
 
 this 
 
 " Cafe of Subfcription, p. zz, 23. * Ibid. p. 24. 
 
 P Ibid. p. 24. 
 
(9 ) 
 
 this be the cafe, that this is to pafs for rcafonlng 
 and argument^ I mud e'en go back to the Univer- 
 fity, and Jearn my logic over ^again. For, are 
 thefe two Things the fame ? — " To demand fub- 
 " fcription or exclude from the miniftry" — and 
 — ■'' To lay a fieceJfUy upon men to profefs their 
 " belief of thefe Articles, ivhether they believe 
 *' them or not ?'^ Are they not at liberty, whe- 
 ther they willy or zvill not profefs their belief of 
 them ? Mr. Chandler knows they are. How 
 then can he, with any regard to truth, aficrc (as 
 he does) that there is fimply a neceffity laid upon 
 them, lo -profefs their belief of thtm, whether ihty 
 really believe them or not ? Does the alternative 
 of not being admitted to the miniftry upon their 
 not profelTing to believe them, prove that they are 
 obliged to profefs their belief of them ? No ; it 
 fhews the direct contrary, by pointing out the cafe, 
 upon which only fuch profefTion is required-, and 
 That only on fuppofition 2\{o, that they, really do 
 believe them. — The quseftion to be tried under this 
 head is, not whether this alternative be a hard- 
 Ihip •, But whether That proves, that thereby a 
 necefpUy is laid upon them, to profefs their belief in 
 the articles, whether they believe them or not \ For 
 this is what Mr. Chandler has ventured to affirm ; 
 But the reader fees, that the explanation by which 
 he endeavours to fupport it, plainly fhews that he 
 has aflferted, what he cannot make good. 
 
 Mr. Chandler was fenfible, that in order to prove 
 the method (for of That only we are now difputing) 
 in which the Church of England requires fubfcrip- 
 tion, to be impofing fubfcription, in any bad fenfe of 
 the word -, it was mcumbent upon him to prove, 
 that it was i?npoftng, or inforcing an obligation, 2.ftm'^ 
 pie obligation, to fiibfcribe ; and therefore he would 
 reprefent the cafe, as if they were obliged, as an 
 abfolute^ fimple, indifpenfable ^^/(y, to profefs their 
 
 C belief 
 
( 10 ) 
 
 belief o^ the articles, whether they really believe 
 them or w^/ : Whereas, Avhen he comes to ex- 
 plain, it appears that this profefllon is not required, 
 but only upon fuppofition that they do believe 
 them ; which is plain from the profeffion being 
 exprefsly required to be ex atrnno ; and upon condi- 
 tion only^ that they demand admijfion to the office of 
 Public 'Teachers ; For the end and deftgn of re- 
 quiring fuch profefTion, is only that they may not 
 be fo admitted, unlefs they really do believe them ; 
 and when once the demand of admiffion to that 
 office ceafes, the requiring fuch profeffion ceafes, 
 and they are left in quiet to enjoy their private opi- 
 nions. 
 
 But he will try at it again, though we fhall 
 find that he is forced at lad to fpeak the truth, 
 and fhew it to be a vain attempt. — He fays, that 
 *' the ecclejiajiical and civil law doth enforce, by 
 " v^ery great and fevere penalties, fubfcription to 
 *' the articles, and declaration of affent to the 
 *' truth of them : And therefore doth tl;us far 
 either oblige men to believe them, in contradi^ion 
 to their reafon and judgment^ or to profefs their be- 
 lief o^ them in the mod folemn manner, whether 
 they believe or dijhelieve them. The thing re- 
 *' quired by law is precifely fubfcription. a " What 
 does he mean by thus far ? If there be any condi- 
 tions^ or fiippofttionsy which he has not here men- 
 tioned ; then the thing required ^ /^-ze; is not pre- 
 cifely fubfcription. If there be 7io fuppofitions or 
 conditions in requiring fubfcription ; then he might 
 have faid, and Ihould have faid, that the ecclefiafiical 
 and civil law doth, not thus far, but abfok tely and /im- 
 ply rtquivG fuch fubfcription*, and then, and then 
 only, would it be requiring^r^^f/^/y fubfcription. 
 
 To 
 
 ^ Cafe of Subfcription, p. 25. 
 
 
( II ) 
 
 To fay therefore, that the Church of England 
 requires -precifely fubfcription ; and yet, in 
 the fame breath, that it requires it only thus 
 far ; is an inconfijlent account^ and implies^ that 
 there h fometbing farther in the cafe ot fubfcription, 
 which he has not yet mentioned •, and fo indeed 
 there is j and it is fomething too that .will fhew it 
 not to be precifely fubfcription. — This is what I de- 
 ny it to be, and Mr. Chandler himfelf fliall deny 
 it prefently. — '' The thing, fays he, required by 
 *' law is precifely fubfcription and declaration of 
 " afientto them. If they believe them, well ; if 
 " not, the language of the law is, fay that you do 
 " atleafl^ and fuh [crib e to- it^" — If This indeed 
 were all, it would be requiring precifely fubfcrip- 
 tion •, But the end of the fentence undoes all again 
 — " or elfe never enter into the miniftry of the 
 *' Church'," bur (he fliould have faid) enjoy 
 your private judgment unmolefted, for the Church 
 requires no fubfcription from you. — But now what 
 Is become of his precifely P — of precifely obliging 
 men to believe^ in contradiftion to their reafon and 
 judgment ^c? — This, you fee, was the fecret 
 of his thus far ; which he had been endeavouring 
 to keep out of the reader's fight for above a dozen 
 Jines together, and was afraid to \(tt him into it 
 *till the laft line of the paragraph, becaufe he was 
 confcious it would ruin all he had been labouring 
 at before. And will Mr. Chandler undertake to 
 maintain, what he has here fo unguardedly ven- 
 tured to aflert ? viz. that if the perfon, to v/honi 
 the articles are offered, does 72ot believe them ; yet 
 ftill " the language of the law is, fay at leafi that 
 you do ^ and fubfcribe ? — Does not the law, on the 
 contrary, fuppofe and expeB^ that he does believe 
 before he fubfcribes, and require him not to fub- 
 
 C 2 fcribe, 
 
 - Cafe of Subfcrlptionj P- 2>- ' I^^icl- 
 
( 12 ) 
 
 fcrlbe, unlefs he does believe ? — Is not the end and 
 defign of this left to prevent his being admitted to 
 the office of a Public Teacher, if he does not- be- 
 lieve the articles ? and is it not therefore offered 
 only to difcover whether he does^ or does not •, upon 
 fuppofition and in expectation^ that he neither ought 
 to, nor zvill fubfcribe, unlefs he really does believe 
 them ? — To reprefent the law therefore, as not 
 concerning itfelf^ in requiring fubfcription, whether 
 the perfon believes the articles or not \ that, " if he 
 " believes them, well ; if not, that the language of 
 *' the law is, fay at lead that you do, and fub- 
 *' fcribe ;" i, e, that the language of the law is^ be 
 at lead a knave and a hypocrite — This I fhall only 
 fay (though 1 might be juflified in faying a great 
 deal more) fhev/s how far prejudice will hurry a 
 
 » man ! — Could Mr. Chandler poffibly be ignorant 
 here ? muft he not kncw^ that to fuppofe the law^ 
 in requiring fubfcription, is unconcerned in regard 
 to iht faith of the fubfcriber ; or, if he does not be- 
 lieve, bids him at leaft fay he does, and fubfcribe ; 
 
 ' muft not Mr. Chandler know, that this is fuppofing 
 the law intended to frufi rate iCs own end, in offer- 
 ing the ieji, viz. to difcover the real faith of the 
 perfon to whom it is offered ? which is fuch an ab- 
 surdity, as even Mr. Chandler himfelf could not 
 
 fuppofe. He will do well to confider, how 
 
 he can fo folemnly thank God, that he has no 
 intention to deceive any perfon living.' 1 mufl 
 here infift, that this is direElly calculated to de- 
 ceive : and, if he be not guilty of the intention, he 
 is guilty of the fa^, which is all that I am con- 
 cerned in — whatever Mr. Chandler may be •, and 
 I here return him the complement, o^ leaving hifn 
 to his private mediialiom *. 
 
 'Tis 
 
 < Ibid, p, 155. 
 
( 13 ) 
 
 'Tis in the fame flrain that he acquaints us 
 what it is, that " he calls impofing the articles." 
 Men " are laid (he fays) ^3/ law under an ahfolute 
 necejfity to declare publickly and folemnly their 
 ^^/z>/ of them, 2,xA forced to fubfcribe them, 
 with a declaration that 'tis willingly and ex am- 
 mo^ under very fevere penalties j thofe of ex- 
 clufion from the minillry "." It would not be 
 eafy for an ordinary Genius, to put together fo 
 much contradidtion in the compafs of five lines : 
 But Mr. Chandler can do any thing. — He tells 
 you, that you are under an ahfolute necejfity of fub- 
 fcribing — and pray what is this ahfolute Neceffity? 
 Why, an ahfolute neceffity, of fubfcribing or not 
 being admitted to the office of the miniftry, /. e. 
 an ahfolute necejfity of fubfcribing, or not fubfcribing j 
 an ahfolute neceffity of a conditional Suhfcription •, an 
 ahfolute neceffity impofed upon you of doing — what? 
 why, what you like heft ; what you may either doy 
 or let it alone — And thus fubfcription is moft won- 
 derfully proved to be an impofition, 
 
 I N the next place he tells you, that you are 
 forced to fubfcribe j and yet he owns, that it is 
 expedled to be done willingly and ex anitno — Sd 
 that the Church of England again, forces a man 
 to do — ^no more than he is heartily willing to do ; 
 and thus again is guilty of impofttion — And if the 
 Church of England was to ufe the fame force to 
 make Mr. Chandler a Bifhop ; fhe would, J fup- 
 pofe, impofe it upon him •, and therefore, if any 
 fuch impofition fhould ever be attempted, we may 
 expedl to hear of a nolo-epifcopari in good earnefl. 
 
 B u T if you do not fubfcribe (fays Mr. Chand- 
 ler) you are not only excluded from the miniftry y 
 but " from all the advantages and emoluments at- 
 '' tending it.'"' — I thought indeed where the 
 impofition lay. But yet Mr. Chandler will not be 
 
 able 
 " Ibid. p. 25. .* Cafe of Subfcription, p. 25. 
 
( 14 ) 
 
 able to prove a jot more of impofitmt In it, than 
 there was before ^— We are talking of an impofi- 
 tion indeed ; but an impofition upon what ?- 
 Is it not of an impofition upon confcience ? Has 
 not this been the great, and chief plea of the 
 Dijfenters *, at lead the only one that is decent for 
 them fo itrenuoufly to infiil upon ? — But Mr. 
 Chandler fpeaks our, and the true reafon why 
 it is called an impofition is, it feems at laft, becaufe 
 you muft either fubfcribe, or lofe the Church- Pre- 
 ferments. — But what have thefe to do in the quae- 
 ftion ? — Do Mr. Chandler and. his Fellow-laboii- 
 rers think themfelvcs obliged in confcience to be 
 Arcbhifbops^ and to procure for themfelves emolu- 
 ments and Church-Preferments? — 1 muft infift 
 upon it, that thefe things are foreign to the point 
 in quceftion— He may call it an inconvenience^ or a 
 misfortune^ that thefe emoluments and preferments 
 are not to be obtained by them confident with 
 their confcience ; But I can find out no impofition 
 here. Church- Preferments and emoluments^ are 
 what neither Mr. Chandler nor I have any right 
 or claim to \ though 'tis not unlikely but in the 
 end he may chance to get more of them. They 
 are only accidental appendages to the minifbry, and 
 entirely extrinftc znd foreign. They are annexed 
 to it only by the free will of the Eftahlijhment ; 
 and furely they may be annexed to it upon their 
 ovjn terms and conditions. Therefore, thefe pre- 
 ferments and emoluments, not being things which 
 men are obliged in confcience to obtain \ and there 
 being no right or claim to them but under fuch 
 conditions as the Eftablidiment had a right of an- 
 nexing to them \ fuch conditions can never be pro- 
 perly called impofetions^-^To fay that Church- Pre- 
 ferments and emoluments are the common rights^ 
 or the natural rights of Chriftians, is begging the 
 quseftion i and, if Mr. Chandler goes upon this 
 
 foun- 
 
( '5 ) 
 
 foundation, I mufl call upon him to prove it ; 
 'ull he has done which, I am at liberty to aflerr, 
 that no man has any right whatfoever to thefe 
 emoluments in any Church, unlefs qualified by fuh- 
 mitting to the terms upon which that Church, and 
 the Lcgiflature, have annexed them, and had a right 
 to annex them, to the office of Public k Teachers. 
 
 Whatever may be faid of a right merely to 
 be admitted as a Public teacher (which is not the 
 quasftion in this place) certainly, the emoluments 
 which the Eftablifhment has annex'd to that office, 
 no man can have a natural right to, but upon 
 their terms ; and therefore, to call it an impojition^ 
 that the Eftablifhment will not confer thofe emo- 
 luments upon any itrms thefe gentletnen ^plcafe, is a 
 demand as bold as it is unreafonable. 
 
 But to return to Mr. Chandler's precife Sub- 
 fcription. He is obliged at laft to confefs the truth. 
 — • " 'Tis true, fays he," ('T/j true indeed, but 'tis 
 hard to come out) " if they who offer themfelves 
 for admiffion into the Church, as Publick Teach- 
 ers, or who being Publick Teachers woukl ac- 
 cept of fome new preferment in it, do not be- 
 lieve the articles, they are ftill at liberty to let 
 it alone. They are not obliged to believe^ or a^ 
 otherwife than as their conjcience direds them, 
 ^cr ^ — Is it fo ? Why then did he fiy that 
 the thing required was precijely fubfcription ? and 
 that the Church of England obliges men to believe 
 the Articles^ in contradiolion to their reafon and judg- 
 ment^ and enforces them to profefs their belief of them^ 
 whether they believe or disbelieve them? — " And 
 " fo it feems (fays he) there is no impofition in 
 *' this cafe, becaufe you are left to your liberty^ 
 *' either to believe and fubfcrib^, and enjoy the 
 " emoluments of the Church, or not to believe 
 
 '' Cafe of Subfcription, p. 25, a6. 
 
( i6 ) 
 
 *' and fubfcribe." — undoubtedly none: But he 
 adds, " and thereby be rendered incapable of 
 *' thofe emoluments'^ — Aye, there is the impo- 
 fitlon — But, as men are flill left toadb as their judg- 
 ment and confcience dire^ them, there is no impo- 
 fition upon confcience y no impofition upon Chriftian 
 liberty ', which has been the great pretence to lead up 
 the cry with,againft fabfcription. The acknowledg- 
 ment, however, thcLtChurch-Preferments SLnd emo- 
 lu??ientSy are not what thefe gendemen have no 
 views or defigns upon, in raifmg this difturbance 
 about fubfcription, is ingenuous, and we are ob- 
 liged to Mr. Chandler for it ; and it may ferve 
 to open the eyes of others, who may hitherto have 
 been deceived, under a notion that confcience only 
 is the Motive and Plea, upon which iht great 
 outcry has been raifed again ft the Church of Eng- 
 land. 
 
 Let us look back a little upon this gentleman's 
 reafoning, and apply it to the cafe o{ State-oaths ; 
 and try if that will not fhew him the abfurdity 
 of it. 
 
 The la\ji) requires, that before any man can 
 enjoy any places of power or truft^ any State- emo- 
 luments and preferments^ he muft take the ahjura- 
 tion-oath. Now, tho* Mr. Chandler and I, can 
 very fafely take this oath^ yet there are many who 
 cannot \ and may they not, with equal truth, 
 argue as Mr. Chandler does •, that this is impofing 
 an oath upon them, and enforcing a declaration of 
 unfeigned afient to the truth of this oath -, and, 
 .either obliging men to believe^ in contradiction to 
 their judg7nent and confcience ; or to profefs their be- 
 lief m the moft folemn manner, whether they be- 
 lieve or disbelieve ? The thing required by law, is 
 precifely the oath, and declaration of alien t to the 
 
 dodrine 
 - Ibid. p. 26. 
 
(17 ) 
 
 do£lrine cf it. If they believe //, well j 7/ not^ 
 the language of the law is, fay that you do at leaft ; 
 or elfe never expecfl any Jl ate- emoluments or prefer- 
 ments -, or depart out of them into beggary and 
 jails. 'Tis true, if they who offer themfelves for 
 admifTion into State- offices, do not believe the do^ 
 <^rine of the abjuration- oath ^ they ^refill at liber- 
 ty to let it alone \ they are not obliged to believe., or 
 ^61 otherwifc than as their confcience direcls them ; 
 that is, they may refute to do what the law re- 
 quires them ; and fo bring themfelves under the 
 incapacities and penalties that the law ordains, in 
 cafe of non-compliance. Candidly jaid^ This ! 
 andfo^ it feems^ there is no impcfition in this cafe ; be- 
 caufe you are left to your liberty, either to believe 
 and fubfcribe, and enjoy the emoluments of the 
 State •, or not to believe and fubfcribe, and thereby 
 be rendered incapable of thofe emoluments ; and, 
 as the cafe may happen, to ftarve or go to jaih.-^ 
 This is Mr. Cbandler*s ^^2iy of reafoning. I have 
 ufed his own words, only applying them to State- 
 oaths, in (lead oi fubfcription to explanatory articles % 
 and if it be good againft the one, I will undertake 
 to prove it eaually fo againft the other. 
 
 But- will Mr. Chandler fay, that what the State 
 here requires, is precifely the oath, and obliging mea 
 to profefs their belief in it, whether they really be- 
 heve it or not ? and yet there is the very fame rea- 
 fon to fay it of the oath, that there is to fay it of 
 fubfcription : But the truth is, there is no reafon 
 to fay it of either \ both of them being required 
 only upon fuppofition of entering into offices of truft^ 
 and receiving the emoluments annexed to them — ' 
 Neither of them therefore are precifely required \ 
 but, in both cafes, men ^tq left at liberty to tnpy , 
 tlKir private judgment y without ^ny impojfition upon 
 
 D tjiemj 
 
 *■ Fi4' Cafe pf Subfcription, p- 2S1 ?§• 
 
( i8 ) 
 
 them, either of the oath in one cafe, or of fuh- 
 
 fcription in the other. 
 
 Again — Will Mr. Chandler {-diy^ that the 5/^/<? 
 IS guilty of an hnpofition^ becaufe it does not permit 
 men to enjoy its puUic offices and places of truft^ 
 with the emolu7ne}its attending them, bat upon 
 compliance with the terms the State has injoined ? 
 And yet he mull fay ^his, if he will (land by his 
 reafoning in regard to fuhfcription. But the truth 
 is as before •, it is an impoiitioii in neither cafe — • 
 The diftribution of thefe emoluirents, depending 
 in boih cafes upon ih^ free will o^ i\\^ Legiflaturey 
 it has undoubredly a rigiir to annex them in fuch 
 form and meafure, and upon fuch terms and con- 
 ditions, as appear to be tor the public good and 
 benefit of each Body^ the Church and the State, 
 
 I VERY well know what will be faid to all this, 
 viz* that the State has authority to require ftate- 
 oatbs \ But has not auihoi i y to ix quire fuhfcription 
 to explanatory articles ; that it has a right to di- 
 flribute its efnohiments upon condition only o^ fuch 
 oaths ', But has no right lo wichold them upon 
 account of non- fuhfcription^ i. e. the State and the 
 Church fnall have authority, zvhere thefe gentlemen 
 fleafe ; and where they do not pleaff-, neither of 
 them ihall have any. But what ! Hath not the 
 State an equal right to wiihold its rewards and 
 emoluments^ or to give them under its own terras^ 
 in one cafe as well as the other ? — ■ Iniernal quali- 
 ■ fications and capacities, natural rights, ^c. have 
 nothing to do here, nor give any claim^ exclufive 
 of the external terms^ more in one cafe than in 
 another. — Where then is the difference } Will 
 Mr. Chandler undertake to prove, that any man 
 has more natural 7'ight or claijn to the emoluments 
 of a Bifhoprick, than he has to thofe of an Excife- 
 man, but upon the terms of the Legiflature ? and 
 yet, he may at the fame time be equally qualified 
 
 for 
 
( 19 ) 
 
 for both. -^Th.t witholding emoluments znA prefer- 
 ments therefore, ic is evident Mr. Chandler may as 
 weJI coinpi'ain againll in one cafe, as the other ; 
 nor will all his art be able to (hew anv difference. 
 As to che other parr oT the anfwer, concerning the 
 Authority ,of requiring Subfcripion to explanatory 
 ariicles ; That will be the proper point lo be exa- 
 mined UHvler the next head. In the mean time, 
 
 I ma;* beg leave to have a little regard to order ^ 
 and diftir^cliono^ qu^eftions. 
 
 ' The quseftion, m this place ^ between Mr. Chand- 
 ler and me is, not v/heiher the Legiflarure hath 
 au hority to require fubfciipdon to exilanatory ar- 
 tiJes. as explanatory ; or any fublcripnon to any 
 articles at all ; That (as I obferved) is the bufinels 
 of ihe next inquiry : But the qusedion to which, 
 the debate is here confined, is, whether the me-^ 
 thod or manner (for of That only we are now 
 fp^aking) in which fubfcription is required, be 
 properly, and in the bad fenfe of the word, an 
 jmrojition. For this is what I denied, and what 
 the Old IVhiz and Mr. Chandler affert. This is 
 what the latter has here attempted to prove ; 
 
 First, by afHrming, that what is required is 
 preci'}ly fubfcription •, and that an obligdtion is 
 laid upon men to profefs their belief of the articles 
 (be they, or be they not explanatory) whether they; 
 really believe them or not., againft their judgment 
 and their confcience. This he has failed in the 
 proof of; ic appearing, that fubfcription is not 
 what is precifely required, but required only upon 
 fuppnfttion., and as a condition only., of being admit- 
 ted to the ojfice of Public Teachers., merely as a 
 tefi of their qualification \ required only upon a de- 
 mand of being admitted to that office, ceafing with 
 that demand., and always leaving men at liberty 
 to fubfcribe or not fubfcribe, and to enjoy unmo- 
 lefted their right of private judgment. And here 
 
 D 2 the 
 
( 20 ) . 
 
 fche reader Is defired to obferve, that Mr. Chandler ^ 
 allows my definition of impofition, in this cafe, to 
 be right, viz. a neceflity laid upon men to pro- 
 fefs their belief of the articles, whether they real- 
 ly believe them or not, againft their judgment 
 and their confcience : For his argument procedes 
 upon it •, and he endeavours to prove the requiring 
 fubfcription to be an impofition, on this account, 
 that what the law requires is precifely fubfcription ; 
 and that it lays a neceflity upon men to fubfcribe^ 
 and folemnly profels their belief of the articles, 
 whether they really believe them or not ; that the* 
 they do not believe, yet the language of the law 
 
 ftill is, fay you do at leaft^ and fubfcribe And 
 
 thereiore, fince he has failed in proving the truth 
 of thefe allertions, which was what he undertook 
 to prove, as necefTary tojuftify the Calling it an 
 impofuion in a bad fenfe, and in the fenfe I de- 
 nied it fo to be •■> he has failed in proving againft 
 ine, and my charge of calumny (lands unanfwered. 
 
 Secondly, he has attempted to prove it an 
 i;hpo/tlioni by affirming it to be fuch on account 
 of its excluding men from the enjoyment of 
 Church- Preferments and emoluments : But this alfo 
 he has failed in proving -, as it appears that Church 
 Preferments and emoluments are what none are 
 in confcience obliged to enjoy , and to which, being 
 mere exirinjtc appendages to the office, and an^ 
 nex*d to it by the free will of the Legiflatur^^ 
 none can have any right or claim^ but under the 
 terms which the Legiflature has appointed •, and 
 confequently, can have no reafon to complain of 
 any impofition^ if they are not admitted to enjoy 
 them upon what terms they themfelves pleafe, 
 
 Mr. Chandler \^^\t^{t^ to talk o{ fever e penal- 
 ties^ imprifonments and jails *>.■■ But, left the 
 
 readgc 
 ► Gafe of SubfcHption, p. 25, 26. 
 
( 21 ) / 
 
 reader jfliould here again be iieceived (tho* Mr. 
 Chandler^ perhaps, may here again thank God that 
 he had no llicii iriiention) and look upon the Church 
 of England as an Inquifilion^ and thus perfecuting 
 men lor non-compliance with fubfcription, or tor not 
 J^yof effing their belief of the articles whether they 
 believe them or not j as many an unwary reader 
 may be ape to do, from Mr. Chandlerh reprefen- 
 tation — to prevent this, the reader is to know, 
 that thefe fevere penalties are not in the lead in* 
 Curred, by any refujal to fuhfcrihe the articles ; but 
 only by exercifmg the office of Public Teachers in 
 the Church, without having given this tejl of their* 
 qualification ; And this, not on account of their 
 not believing as the Church believes ; their faith, 
 their opinions, , their private judgment are no way 
 concerned in, or affehed by them j but, for pre- 
 fuming to take upon them the public office of 
 teachings 2Xid propagating what do^rines theypleafe^ 
 in defiance of the authority of Church and State, in 
 contempt of the law, without any regard to the 
 qualifitation and terms prefcribed thereby. A laWy 
 without fufficient fan&ions to fupport it, is the 
 fame in effedl as no law ♦, and if the Legiflature 
 has a power to prefcribe any terms at all , it mull 
 have authority alfo to enforce and fupport that law 
 by fulHcient fan^ions, by pains and penalties ; 
 which, in the prefent cafe, are not infiifled for 
 mn- fubfcription y or for teaching or believing doc- 
 trines ^f^^rf;?/ from the dcEirines of the Church, on 
 that account, on account of their being fo different ; 
 but, for exercifing the office of teaching at all, in 
 contempt of the authority of the Legiflature. «— 
 And this will plainly appear to be the cafe, by 
 yecoUedting only, that thefe penalties of the law 
 would be equally incurred, by any perfon who 
 fliould prefume to exercife the office of a Public 
 i^mch^rin the Church, without having fubmitted to this 
 
( 22 ) 
 
 tej!:*, though he Ihould ieach no other do^rines^ and 
 believe 7io other doElrines^ than what the Church 
 herfelf teaches and believes. 
 
 All therefore that Mr. Chandler has faid in 
 fupporc o{ \\\\% Jlarider^ vented by the Old Whigy 
 and adopted by himfelf^ has not been fufficient to 
 prove the Legiflature guilty of any unwar- 
 rantable impofition^ in the 7nethod of requiring 
 fubfcription to the xxxix Articles *, and therefore 
 I ihali venture to repeat the charge of calumny and 
 mijreprefentation of jaH^ and leave them to get 
 clear of it, if they can. And here I might dif- 
 nnifs Mr. Chandler* % chaprer of impcfition^ truly fo 
 called. But as there is fomething v/hich he calls 
 me to account for, in cafe of fuhjcription^ p. 149, 
 which may more properly be taken notice of in this 
 place ; I fhall therefore fpeak to it before 1 pro- 
 cede. — " It may be farther obferved, (fays he) as 
 " an infbance of the peculiar rgour of the difci- 
 pline of the eflabliPned Church, in exa6ling 
 fubfcriptions, that though the Author of the 
 Church of £;?^to/^ vindicated takes on him po- 
 *' fitively to affirm, that none but the Clergy are re- 
 *' quired to give this teft of their religious opinions^ 
 *^ yet that the fa5i is againft him, and that he did 
 ** not know, or hath wilfully concealed the truth. 
 " For All without exception that ase matriculated 
 *' into the Univerftty, are obliged, iffixteen years 
 " of age, to fubfcribe to the articles of faith and 
 *' religion, fe'r." — To which formidable charge, 
 I reply ; — that what I faid, p. 22. in regard to 
 the Clergy only being obliged to fubfcribe i I fuf- 
 ficiently explained^ P- 27. by my quotation from 
 Dr. Coneybeare^s Sermon: For, fpeak ing there, 
 profejfedly^ of the different obligations of Clergy and 
 Laity ; and having faid that th^ Laity were required 
 to profefs their belief of the fundamental articles of 
 
 our 
 
 
(23) 
 
 our faith, in Baptifm, and in i\\t dally Offices o^ \\\^ 
 Church ; I reftrain This, by ?iddmg— ordinarily 
 this is all. — To fay that ordinarily^ or co7?imonly^ 
 or for the moft 'party this is all required ot the 
 Laity ; is fo far from concealing the truths that it is 
 allowing^ and fuppofing^ that this was not fo always^ 
 ahfolutely^ and without exception ; and therefore did 
 not exclude the cuftom of the Univerfities, I had no 
 occafion to be fo particular in p. 22. nay nor even 
 in p. 27. fince, in both places, my only hufinefe 
 was to (hew, upon what account the Clergy were 
 peculiarly required to fubfcribe the articles, viz. 
 as being to exercife the ftanding office of Public 
 teachers (agreeable to the Title of my book, 
 which was, a vindication of the Church of England 
 in requiring fubfcription from the Clergy) and the 
 diftiriBion between them and the Laity^ was men- 
 tion'd, in p. 22, only incidentally ; and, in p. 27, 
 to fhew that more might reafonahly be required from 
 the Clergy as T'eachers^ than from Laymen merely as 
 fuch ; and that accordingly the Clergy were required 
 to fubfcribe the articles ^ while the Laity were re- 
 quired to profefs their belief of the fundamental 
 articles of our faith, in Baptifniy and the daily 
 Offices of the Church ; For it was there exprefsly 
 addedy that this latter was only the cafe ordinarily^ 
 (which admits of exceptions) and, moreover, in 
 fuch cafes where the Laity are confidered merely as 
 Chrlftians. — Thefe were the reftri5fions which 1 ex- 
 prefsly added.— ^l^ therefore there be any cafes, 
 where the Laity are obliged to fubfcribe ^ but arc 
 not, in thofe cafes, confidered merely as Chrifllans 5 
 this will not be inconfiftent with any thing I have 
 feid. 
 
 Now this is the very cafe of the Univerfities ; 
 where, when Laymen are required to fubfcribe 
 ths artkksy they are not confidered merely as 
 
 Chrlftians 
 
( 24 ) 
 
 Chrifiians therein, but ^s,fomethln^ more^^^lt is well 
 known, by All who have had their education at our 
 Univerfities^ that Laymen perform feveral public 
 e^ercifes^ wherein matters may be treated of in-* 
 Confillent with the dodrines of the Church of Eng^f 
 land, and her articles — And therefore, in requir- 
 ing fubfcription from them, they are here not 
 confidered merely as Cbrijlians, but as Publk 
 Teachers \ as men who have, or may have an op* 
 portunity o{ dijjeminating herefy or fchifm, by their 
 le5fures and other f-.uhlic exercifes. 
 
 How then could Mr. Chandler aWow himfelf to 
 tell the world, that 1 affirmed pofitively, and ahfo- 
 lutely^ that none hut the Clergy were required to 
 fubfcribe ?— Was faying that the Laity were rot re- 
 quired ordinarily to fublcribe, or when confidered 
 merely as Chriftians — was this affirming pofitivelyy 
 and abjoluiely, that none hut the Clergy were re- 
 quired to fubfcribe, when I exprefsly, and in terms 
 admitted, and allowed of exception to the general 
 rule? Will Mr. Chandler defcend fo low, as to 
 vindicate himfelf in this mifreprejentation by fay- 
 ing, that thefe words were not in the particular page 
 he referred to ?— What ! are my arguments and 
 account of things to be reprefented by piece- meal ? 
 and not to be taken together, and in the whole ? Is 
 this praftice confident witn a candid inquiry, a 
 calm and impartial review, as he intitles his book ? 
 How would Mr. Chandler exclaim agai -fl: any of 
 his opponents, who fhould be catched at fuch trick- 
 ing^ or (to ufe his own language) fuch dice play- 
 ing in controverfy ? Was it candid, or impartial^ 
 not to take notice, nor let the reader know, that I 
 had exprefsly added reftri5fions, and limitations to my 
 general aflertion ^ Was it a calm review, not to 
 view, or look forward to a very few pages, where 
 thefe reftri5iions would have {tared him in the 
 face ? • * 
 
 But 
 
( 25 ) 
 
 But txhis is not all I have to fay. For when, 
 in the page he refers to, I faid that none hut the 
 Clergy wtre required to fubfcribe ; what obligation 
 'was I Tpeaking of? not of 2iuy private injuncliotis^ 
 not of any flatutes or by-laws of any private Bodies^ 
 or Corporations ; But Jolely of the exprefs obliga- 
 tion of the Statute of the lo^thof Eliz. and referred 
 to it at the bottom of the page, as explanatory of 
 the reafon why the Clergy^ exprefsly^ were thereby 
 required to fubfcribe, viz. as being to be admitted 
 to the /landing office of Public Teachers. In anfwer 
 to which, Mr. Cto^^/.?^ obferves, that not only 
 the Clergy, but the Laity are alfo required to fub- 
 fcribe — required by what f — why, by the ftatutes of 
 the Univerfuies *, and therefor e* — what ? — therefore 
 I either did not know, or wilfully concealed the truths 
 that the Laity were required to fubfcribe by they?^- 
 tutes of the Univerftties ? — why ?— Becaufe I was ob- 
 ferving upon the exprefs obligation only of the Statute 
 of ^een Elizabeth — This is a fort of reafoning, I 
 own J have not been ufed to — The reader fees, that 
 tho' 1 did add rejlri^ions as to the fa^, and cuftoin 
 upon the fiatute ; yet I had really;/^ neceffity to have 
 done it at all -, Becaufe my bufinefs was only to vin- 
 dicate the Legiflature, in requiring fubfcription from 
 the Clergy by the fiatute of Eliz. not any private 
 corporation, in requiring fubfcription from the Lai- 
 ty, by the ftatutes, and by-laws of the fociety.-^ 
 Since Mr. Chandler could not but know thefe 
 things, it is his bufinefs to (hew caufe why fen- 
 tence fhould not pafs againft him, q{ wilfully con- 
 cealing the truth. But I fhall add, as I have this 
 call, that the Univerftties, I humbly conceive, in 
 this pradlice do nothing inconfiftent with, or con- 
 tradidlory to iht Statute of Eliz. but :id: upon the 
 grounds and reafons of it *, and, if not by the letter^ 
 yet are juflified by the fpirit of it. The reafon why 
 the Statute requires fubfcription from the Clergy, is, 
 
 E becaufe 
 
( 26) 
 
 becaufe they are Puhlic Teachers ; Therefore, when, 
 in any Society or Body- Corporate, Laymen become 
 Public 'Teachers as well as the Clergy (vhich is the 
 cafe in i\\<tUr.iverfities) ihQ fame reafcn of i\\t Statute 
 of Eliz. holds good, for requiring fubfcripuon from 
 the Laity in fuch cafes : And the only qua^ftion 
 will be, whether the Vniverfities have not, by their 
 Charter^ authority to injoin fubfcription in fuch 
 cafes, by their by-law: 2ind ftatutes ; provided it be 
 not inconfiftent withy or contrary to the laws of the 
 land •, much more, when they injoin nothing but 
 what is in conformity to the fpirit of thofe laws^ 
 and founded in the reafons of them ; and farther, 
 nothing but what is confonant^ and in obedience to^ 
 and in conjequence pf the King^s Declaration^ pre^ 
 fixed to the articles^ as fupYeme Governor of the 
 Church in thefe Dominions ; whereby he -prohibits 
 any perfon in the Vniverfities^ from affixing any new 
 fenfe to them, or publicly difputing about them.—. 
 But this is a qua^ftion which concerns not me to in- 
 quire farther into •, having undertaken only to vin- 
 dicate the LegiflaturCj and Church of England y as 
 fuch, and fo far as they require fubfcription by 
 the Statute of Elizabeth. 
 
 •11. 
 
 I NOW procede to vindicate my argu- 
 ments from the Scripture- Evidence, which I pro- 
 duced in fupport of the authority of Church-Go- 
 vernors, in requiring fubfcription to explanatory 
 articles^ from thofe who are candidates for the of- 
 fice of Public Teachers. 
 
 This chapter, in Mr. Chandler's book, car- 
 ries abfurdity in the very face of it : For the. 
 
 Tttle he has given it, is " Subfcription to 
 
 *' unfcriptural articles of faith, not founded in 
 ** fcripture*' — Strange indeed if it (hould ! — By 
 mfcriptural articles, he muft cither mean, articles 
 
 contain- 
 
( 27 ) 
 
 containing wifcriptural do^rines ; and then the Title 
 of his chapter is, fubfcription to unfcriptural doc^ 
 irinesy not founded in Scripture ; and fo he has em- 
 ployed near fifty pages to prove, that two and ttvo 
 make four - Or, by unfcriptural articles, he 
 muft mean, articles not compofed in fcripture- 
 words : But did ever any man, before Mr. Cban- 
 dler, call every thing unfcriptural that is not in fcrip- 
 ture- words ? — If I Ihould tell him, that he preach- 
 es unfcriptural Sermons to his audience, becaufe the 
 greateft part of them (I fuppofe) are not exa(5lly 
 in fcripture-words ♦, I might juftly expe(5t he would 
 think my knowledge in the ufe of language, not to 
 be very extraordinary—But to come to the point. 
 
 The Principle I went upon was, that the Apo- 
 ftles had given directions, from whence this autho- 
 rity might be rationally deduced. 
 
 I. I ARGUED from xht general direBions which 
 we find in fcripture, to preferve the dodbrines of 
 Chridianity, fo far as in us lies, in their original 
 purity -, and to guard the Church of God from 
 being infecled by the contagion of error, and falfe 
 docftrines. I mentioned, in particular, that di- 
 redlion of St. Paul ; to mark them which caufe di-^ 
 mfions and offences^ contrary to the do^rine which 
 we have learned^ and avoid them ^ ; and obferved 
 upon it, that, " fince here. All are ordered. 
 Clergy and Laity, to obferve, fearch, and in- 
 quire, in their feveral ftations, into the faith of 
 common Chriftians \ and to avoid fuch of them 
 who are found to \io\d.falfe do5frine\ therefore, 
 *• a fortiori^ the Governors of the Church are to take 
 *' care that none be admitted to the office of Pub- 
 lie Teachers^ who will teach and propagate fuch 
 dodlrine •, unlefs they, with whom all men are for- 
 bidden to ajfociate^ may neverthelefs be admitted 
 to the higheft offices and honours of the Church ^** 
 
 E 2 Mr. 
 
 ® Rom. xvi, 17. < Church of f/?^/tfff^ vindicated, p. 36. 
 
 
 cc 
 <c 
 cc 
 
( 28 ) 
 
 Mr. Chandler here begins to (hew his dexterity 
 at reafoning. — " An ordinary man (fays he) would 
 '' be apt to conclude, that an advice equally given 
 *' to the Laity as the Clergy, equally flrongly 
 *' concluded both ^"— Now, before I go any far- 
 ther, I muft take the liberty of afking, of what 
 ufe, or to what end or purpofe this obfervation was 
 made ? — If the advice (to ufe Mr. Chandlerh lan- 
 guage) equally firongly concludes both Clergy and 
 Laity; then, ex concejfo^ it takes in xht Clergy^ 
 and is an apoftolical advice to them to avoid, and 
 not admit fuch perfons, as are there defcribed, to 
 the office of Public Teachers ; which is fufficient 
 to my argument, whether it might be urged to the 
 Clergy a fortiori or not. This therefore is, at 
 bcft, but a mere trifling cavil, ferving to no one end 
 in the difpuie between us. But, trifling as it is^ 
 left Mr. Ci?^;^J/^r's art of criticifm fhould be better 
 thought of than it deferves \ I muft beg leave to 
 fay, that his obfervation has this farther misfor- 
 tune, of not being true.-*-The advice to avoids 
 concludes with equal force both Clergy and Laity : 
 But then it is, when the avoiding is confidered 
 only in general^ and when Clergy and Laity are con- 
 fidered equally as Chriftians at large. Both Clergy 
 and Laity^ confldered equally as Chriftians at large^ 
 are equally diredied to avoids in general^ thofe who 
 caufe divifions and offences contrary to the do5frine *, 
 not to aflbciate or communicate with them. Thus 
 far both Clergy and Laity, confidered equally aS 
 Chriftians at large, are equally mclMd^d inthe^^- 
 neral diredion : But then, fuch of the Clergy who 
 are Governors of the Church, having, 7noreover^ 
 the office, power, or truft of admitting to, or re- 
 jecting from, the office of Public 'Teachers •, and this 
 being a cafe oi greater confequence and importancBy 
 
 th^n 
 
 * fafc of Suhfcription, p. 37. 
 
( 29 ) 
 
 tTiln merely ajjociating., or communicating with ; 
 it is furcly JLift to lay, that fuch perfons who are 
 to be avoided^ iri general^ or not ajjociated withy 
 are, a fortiori^ or with greater reafon^ to be prevent* 
 ed trom eruering into the office of Public Teachers ; 
 and coi.fequentiy, that if All, both Clergy and 
 Laity, conliJered as chrillians at large, are, by this 
 adviCe ot the Apoftle, diredbed to avoids \n gene- 
 raly or not to ajfociate wiih fuch perfons ; then 
 the Governors ot the Church, whofe office, piore- 
 over it is, to admit to, or rejedl from, the office cf 
 Public 'Teachers^ are, a fortiori^ dircdled by the 
 fame advice, to avoid them in a peculiar manner^ 
 m i\i^\r particular capacity^ in that more important 
 cafe, by not admitting them to the office of Public 
 teachers — If a dire6tion were given to the people of 
 England^ in general, to avoids or not affijciate with 
 men of rebellious principles •, would it not be right 
 to conclude, that that part of the people, namely 
 the Governors or Legiflature, were, a fortiori^ not 
 to admit men of fuch principles to offices of power 
 and truft ? — No, fays Mr. Chandler ; an " ordi- 
 dinary man would conclude, that the direction , 
 being equally given to the people as to the Go- 
 vernors or Legiflature, equally ftrongly conclu* 
 *' ded both'* — The reader v/ill excufe me endea- 
 vouring thus to explain a clear cafe-— He fees the 
 penetration of Mr. Chandler^ argumentative ge- 
 nius — The argument requires no Oedipus to fee the 
 force of it ; and whatever an ordinary man may 
 conclude, I am fare it mud be an ordinary, a 
 very ordinary reafontr^ who would conclude in the 
 manner Mr. Chandler does. 
 
 But to give fome colour to this criticifm, he 
 infinuates, bv an /. e. that the direAion to avoids 
 means exprefsly the fame as not to admits fuch per- 
 fons as are abovementioned, to be Public Teachers ; 
 and that the diredion therefore is given equally, 
 
 in 
 
 cc 
 
( 30 ) 
 
 in that one fenfe^ both to Clergy and Laity 5 and 
 
 fo, equally fir ongly includes both — Where he met 
 with this comment, I do not think it worth my 
 while to enquire— Ifj by not admitting them to b€ 
 Teacbersy he means, not admitting them authori- 
 tatively to that office, by ordaining them to the mi- 
 niftry ♦, I deny that the direclion to avoid has any 
 fuch fenfe, when confidered as a diredlion to the 
 Laity ; and it will be incumbent upon him to 
 prove it — But if, by not admitting them to be Teach^ 
 ers^ he means, avoiding to hear fuch Teachers ; 
 the direction to avoid them, will coincide with not 
 affbciating with them v and then, though equally 
 including^ in that fenfe, both Clergy and Laity ; 
 yet from thence we may argue a fortiori^ as ex- 
 plained above, to the Governors of the Church, 
 in regard to their not admitting them to the office 
 cf Public 'Teachers, So that Mr. Chandler obliges 
 me 10 fay, that he he:e fhews, either that he does 
 not uncierftand the advice^ or that he does not un- 
 dar^and 2in argument. 
 
 But he fays at laft, that he " will not difpute 
 
 ** fo critical a point with me ^" Truly, unlefs 
 
 he had more to fay, he might as well not have 
 begun to difpute it at all -, and if he could have 
 faid more to the purpofe, 'tis pity the public 
 fhould have been deprived of it, by his leaving the 
 learned difquifition of fo critical a point, where 
 
 Butler did the flory of his fiddle and bear The 
 
 point indeed is not a critical, but a very plain one; 
 and would have remained fo, if Mr. Chandler 
 would have let it alone •, though he is miftaken if 
 he imagines that confufmg is criticiftng ; unlefs, as 
 Midas had a power of turning every thing he 
 touched into gold, Mr. Chandler has a power of 
 turning every thing he touches into a criiicifm. 
 
 As 
 
 *C4fcof Subfcript. p. 37. 
 
ii 
 
 <€ 
 
 <c 
 
 ( 30 - 
 
 As to the condition^ upon which he fl\ys he w/Z? 
 «^/ difpute this point with me, 'i;/2;. *' if I will allow 
 him one thing, which he mufl: infift on : which 
 is, that if Church Governors are obliged by 
 this command, d fortiori^ not to admit fuch 
 perfons as public minifters, the I.aity arc 
 obliged, by virtue of the fame command^ 
 a fortiori^ for their own fake, to avoid them 
 if they fhoulds"* This I allow him very 
 readily •, and when I have done, fhall only ob- 
 ierve, that it is nothing to any one purpofe of the 
 prefent debate, and fo I leave him to the enjoy- 
 ment of it— And thus you fee at lad the hnpor- 
 tance of this obfervation of Mr. Chandler's ; which 
 he is fo confcious of, that he is willing to part 
 with it upon terms, which are not of the leaft fer- 
 vice to him, i and thereby juftifies me in calling ic 
 at the end, what I called it at the beginning, a 
 ?nere trifling cavil. 
 
 But The Querie I offered upon this apoftoli- 
 cal direftion, which Mr. Chandler allows (as t 
 obferved before) to include the cafe of admitting 
 candidates into the miniftry, was this. — '* If the 
 *' Governors of the Church are wo^«;^, to fear ch^ 
 and inquire, whether they, who offer themfelves 
 for the offices of Public Teachers, are fuch 
 as caufe, or are likely to caufe divifions and 
 offences, contrary to the dodlrine which they 
 ''' have learned ; and if, in order to diftover thisy 
 they muft inquire into ihtix faith and religion ; 
 I would willingly be told, how they can per- 
 form this whole matter better, than by requi- 
 ring, before admiffion, a public declaration of 
 their faith and religion, drawn up by proper 
 authority /or that purpofe \ " — This was the 
 
 quaeffiorr 
 
 • Cafe of Subfcription, p. 37. 
 ^ Church Qf England vind- p. gTr 
 
 
 
{ 32 ) 
 
 qunsftlon I aiked the Old Whig^ for whom Mr. 
 Chandler " willingly anfwen^ that Church Go- 
 vernors are to confider, obfcrve, fearch and in- 
 quire into ihe faith and rrligion ot the candi- 
 dates for the m niftry, only by a ferious and fo- 
 lemn inquiry^ a httlur they do or do not aheady 
 receive and confent to the whole fome words of 
 Chrift^ and the form of dcdl.ine we have re- 
 ceived from the Apoflles \ and that this is a 
 much better way of their performing this whole 
 matter^ than it they were to confider, ^c. whe- 
 ther they do or do not confer. t, or will or refufe 
 to give a publick declaration of their afifent to 
 certain other articles, conceiye-.l in other words 
 than thofe of Chrift and his ApoRles, and which 
 articles are of no validity, authority, or worth, 
 any otherwife than as thcry agree with thefe 
 words, and can be made appear to contain the 
 fenfe of them * ". 
 What Mr, Chandler here maintains is, that 
 the examination ought to be made only by a feri- 
 ous and folemn inquiry^ and that the confent requi- 
 red ought not to be to any other words than thofe 
 of Chrift and his Apoftles. /. e. to fcripture words 
 cnly^ in oppofition to explanatory articles. 
 
 As to the examination being made only by a fe- 
 rious and folemn inquiry, inftead of requiring y^^- 
 fcription — This does not afft-dt the merits of the 
 main point in debate *, which does rot turn upon 
 the quasftion, v/hether the declaration of offent 
 fhould be made by the particular form o{ fubfcrip- 
 tion, or not •, But whether Church Governors have 
 authority to rej^dt from the office of public Teach- 
 ers, thofe who cannot declare or make knownj/^^/> 
 affent to fuch explanatory doSfrines, ^s they, who are 
 thus intruded with the power of ordination, judge 
 
 to 
 
 » Cafe of Subfcription, p. 38. 
 
( 33 ) 
 
 to be the true Scripture-dodlrines — This is the 
 grand quseftion. — As to the point, v/hether this 
 afient (hoald be thus made known, or declared, 
 by fuhfcription ; That is only a qusftion as to 
 form, Sublcription, on many accounts, may be 
 efteemed by the Church of England to be the beft 
 form of doing it •, as (among other reafons) re-^ 
 maining a vifiblefVanding evidence, that the perfon 
 fo fubfcribing, did declare fuch affent at that 
 time •, and as a record^ in juftification of thofe who 
 ordained him : But, whether it be done by fuh- 
 fcripion^ or only hy a jolemn ferious inquiry^ ic 
 comes to the fame thing with anhoneft man, as to 
 any fuppofed hard/hip or t?npfttion laid upon him 
 thereby : For I fhall venture to repeat, with Mr, 
 Chandler's leave, that *' examination by inter- 
 *' rogatories is, with every honefh man, equiva- 
 " lent to lubfcription ^ ". Any man, who will 
 honeftly anfwer a quasftion, and fairly undergo a 
 folemn and ferious inquiry into his faith and religion, 
 by interrogatories ; will not fcruple, in this cafe, 
 to fuhfcrihe fuch his declaration of faith and reli- 
 gion. And there muft lie a fhrewd fufpicion, 
 tiiat he who would do the one, and yet refufe the 
 other, had fome by-ends to ferve, fome fecret re- 
 ferves, fome private fcheme to carry on, incon- 
 fiftent with fmcerity and truth. 
 
 A LEARNED and judicious foreigner obferves, 
 that " he who fincerely fuhfcrihe sio a creed" (and 
 the fame holds good with regard to explanatory 
 articles) *' upon a perfuafion that it contains no- 
 *' thing but what is agreeable to Scripture, would 
 *^ not Icruple, if it were required of him, to con- 
 '' firm the fame even by an oath?^ This, he is 
 fenfible, " would difpleafe fome people. " But 
 (fays he) I do not fee nevertheiefs" (and yet 
 
 F he 
 
 ^ Church of f;7^/<a;7^ vindicated, 04?. 
 
(34)' 
 
 he could fee quite as far as Mr. Chandler) " what 
 *' fliould hinder any man from confirming with 
 *' an oath, ^at to he his opinion, which he pro- 
 " felTes/? to he. But if we are in any douht^ then 
 *' indeed we ought juftly to refute the oath-^ but 
 *' then neither would it be lawful for us even to 
 *' fubfcrihe ^ '\ And this is indeed no more than 
 what is agreeable to honefty and fair dealing ; and 
 the like reafoning will hold good between pro- 
 fejjing do6innQs, and fuhfcrihwg them. " Honeft 
 " men (as I formerly obferved) if they do not 
 " helieve the doctrines laid down in explanatory 
 *' articles, would no more profefs^ than fuhfcrihe 
 *^' them *, fmce it is as great a crime to profefs 
 *' what we do not helieve ^ as to fuhfcrihe it. And 
 " if they do helieve the dodtrines to be true, and 
 *' fuch as they would profefs^ they would for the 
 " fame reafon not fcruple toyi/^y?W^f them too.'* 
 And therefore what I then faid, I fee no reafon 
 why I fhould not in general fay again, that " the 
 " pleadings againft fubfcriptton [while a ferious 
 *' folemn profejfton is allowed] feem to me not to 
 *' procede from fincerity^ but from the cunning 
 " craft of men who lie in wait to deceive. They 
 " are calculated for thofe only, who are difhonefi: 
 " enough to profefs with their mouthy what they 
 
 " will 
 
 * Qui fincere fubfcribit, quia certus eft, nihil in fymbolicis 
 libris contineri, quod non cum fcriptura facra conveniat j is 
 quoquc refte hoc jurejurando, fi ab illo poftuletur, confirma- 
 bit ; quamquam non nefciam, quibufdam hoc difplicere. Sed, 
 non video, quid obftet, jurejurando confirmare, hanc mentem 
 noftram efle, quam profitemur ; femperque per Dei gratiam 
 fore, (cum veritatem Temper retinere noftri fit officii) modo 
 revera fit. Quod fi dubitemus ac haefitemus, num veritati 
 confentanea fint, quae in fymbolis docentur, aut omnino falfa 
 ea efle, credamus; turn quidem redle a jurejurando nos abfti- 
 nemus, fed turn quoque iis nee fubfcribere licet.— Buddei Ifa- 
 goge Hiftcrico-Theologica ad Theologiam univcrfam. Lib. 2. 
 C. 2. Seft. xv.— Vol. I. P-477* Lipfiac 1730. 
 
{ 35 ) ■ 
 
 *' will refufe to fet their hands to : The reafon of 
 *' which, in this cafe, can only be, that they re- 
 *' gard their reputation more than their confcience ; 
 *' They are willing enough to be di/Jjoneft^ but 
 *' not to appear fo upon record'''''''. — I do not by 
 any means charge Mr. Chandler with any fuch 
 finifter intentions. 1 fpeak only in regard to 
 fuch principles, I would not mifreprefent him. 
 He does not, in the palTage above cited, plead 
 for examination by a ferious and folemn inquiry^ 
 exprefly in oppofition to fub/cription as fuch -, but 
 for fuch inquiry in Scripture-words, in oppofiiion 
 to fubfcription to explanatory articles ; and would, 1 
 fuppofe, be equally againfl d. ferious folemn inquiry^ 
 if made by fuch articles : But then, whether, fup- 
 pofing the articles of examination really were in 
 Scripture-words, he would objed: to fubfcription as 
 fuch, does not exprefly appear. — However, if he 
 had no objedion to fubfcription as fuch, why 
 did he not fay fo ? and, when he was telling us 
 how he would have the examination made, why 
 did he take no notice o^ fubfcription ? Nay, why 
 did he fay it ought to be only by a ferious and 
 "folemn inquiry? For,as the word only is there pjaced, 
 it will not be eafy, fairly to make it relate to 
 any thing, but to ;i ferious and folemn inquiry, in 
 oppofition to fubfcription as fuch, — If Mr. Chandler 
 therefore does objedt to fubfcription as fuch, and 
 is neverthelefs for a ferious and folemn inquiry, 
 which requires, and fuppofes, a ferious and folemn 
 profeffion from the candidate ; thcfe principles, 
 whatever Mr. Chandler^ intention may be, juftly 
 merit the cenfure above given, which is proper 
 and pertinent. — If he has no objeftion to fubfcrip- 
 tion as fuch ', then there is an end of that part of 
 the debates and the quaeilioa to be tried (which 
 
 F 2 indeed 
 
 ^ Church of Engiandymd^, p. 48. 
 
( 36 ) 
 
 indeed is the only quseftion wherein the nierits of 
 the caufe reft) is, whether Church- Governors, or 
 thofe who are intrufted with the power of ordain- 
 ing, and admitting perfons to the office of Public 
 Teachers, have authority to examine the candi- 
 dates as r.o their faith and religion (be it by fub- 
 fcription^ or only by a folemn and ferious inquiry^ 
 requiring a folemn and ferious profefTion) by ex- 
 planalory articles , and whether it be neceffary to 
 make their afient to them, a teft of their qualifica- 
 tion for fuch office — or whether it be a fufficient 
 iefi of fuch qualification^ to have the inquiry and 
 profeffion made in Scripture-words only^ which is 
 what Mr. Chandler contends for. 
 
 He allows that there ought to be "an exami- 
 " ;z^//^;2 of thofe who are to be admitted into the 
 " miniftry, both as to thdv faith and morals '^ *\ 
 Now, from this one principle will follow all 
 that we have occafion to prove. For, if the faith 
 of the candidate ought to be examined into by thofe 
 who are to admit them to, or reje6l them from, 
 the office of the miniftry •, the end and defign of 
 fuch examination muft be, to difcover whether the 
 candidate be fufficiently qualified for that office, in 
 point of his faith ; and in order to difcover this, 
 it muft be difcovered, as far as may be, whether 
 he holds the faith and real do^rines of holy Scri^ 
 pture.'^ThQ quasftion then turns upon this ; whe- 
 ther fuch difcovery can pojfibly be made^ by requi- 
 ring an afTent only to Scripture-words^ as Mr. Chand- 
 ler contends *, or, whether an afTent to explanatory 
 articles^ or an explanatory profeffion of faiths be not 
 neceffary to that end. The latter of which 1 think 
 muft be affirmed by every one, who is not preju- 
 diced, or has no by-ends to ferve. For, fince 
 various, difTerent, inconfiftent interpretations and 
 
 com- 
 
 Cafe of Subfcription, p. 49. 
 
(37) 
 
 comments, have rendered it impoflible to difcoijer^ 
 in what Senfe any candidate underftands the wordi 
 of Scripture y or which o^ the different ^ndincon- 
 Jijient do^rines he holds -, when he exprejfes himfelf 
 only in the iuere words of Scripture -, it follows, 
 that (ince it is neceffary to know^ as far as may be, 
 whether the candidate holds the real do^rines of 
 Scripture^ in order to difcover whether he has the 
 qualification for a Public Teacher (the neceffity of 
 dif covering which, follows from the allowed neceffity 
 of exatnination) it is neceffary to that end, to know 
 in what fenfe he underftands the worch of Scripture' 
 ufed in the examination ; whicH immediately infers 
 the neceffity of an explanatory inquiry. 
 
 And fince they, who are to examine and difco- 
 ver ^^i?^/^^r the candidate be qualified or not, muft, 
 by fuppofition, be allowed to be the judges whe- 
 ther he he fo qualified or not ^ and fince this quali- 
 fication^ which they are thus to be judges of, is, 
 whether he holds the real do5frines of Scripture ; it 
 follows, that they muft be allowed to determine^ in 
 this cafe, what are^ and what are not^ the real doc- 
 trines of Scripture, — And thus, from it's being al- 
 lowed only, that there ought to be an exatnination 
 into the faith of thofe who are to be admitted into 
 the miniftry ; it follows, that fuch examination, 
 if made to any fufficient purpofe, muft be by an 
 explanatory inquiry. 
 
 If Mr. Chandler will fay, that they who are 
 to be judges whether the candidate holds the real 
 doctrines of Scripture, are not to be judges vjhat 
 are, and what are not, the real do6lrines of Scrip- 
 ture •, he will fay what is abfurd, and contradic- 
 tory to itfelf. 
 
 If he will fay, that it may he dif covered in what 
 fenfe the candidate underftands the words of Scrip- 
 ture^ which have been underftood in different 
 fenfes (and fo contain different dodrines) by ex- 
 amining 
 
{ 38 ) 
 
 amining only by the words of Scripture ; he will 
 be fo good to explain to us how this may be done ; 
 and which will be a difcovery, I will venture to 
 fay, more curious than ever Mr. Chandler has yet 
 made. 
 
 I F he fay, that It is not necejfary for the exa- 
 miners to know, in which of the various and diffe- 
 rent fenfes the candidate underftands the words of 
 fcripture ; this will fuperfede all examination^ pro- 
 perly fo called ; as it will be denying that an in- 
 quiry ought to be made, as far as may be, whe- 
 ther the candidate holds the real do^rines of Scrip- 
 ture, or not ; fmce this cannot be in any degree 
 known, while it is unknown what the dodlrines are^ 
 which he does hold to be Scripture- dc5trine ; and 
 will center in this at laft, that the only examina- 
 tion ought to be (what is, properly, in this cafe, 
 no examination at all^ whether the candidate be- 
 lieves, in general, the words of Scripture to be the 
 word of God, It will fuperfede his own fcheme of 
 examining by the words of Scripture •, fincc nothing 
 more can be difcovered by zn affent to Scripture- words 
 only, than that the candidate aflents to thofe words 
 being the word of God ; for, as to any particular de- 
 terminate fenfe of thofe words, you are not, it 
 feems, to inquire ; or, if you do, he is not obliged 
 to fatisfy you, and that's as well. 
 
 To admit therefore, that there ought to be an 
 examination made, whether the candidates for the 
 office of Public Teachers hold the real doctrines of 
 fcripture ; and yet to deny that fuch examination 
 ought to be made by an explanatory inquiry, or de- 
 manding an explanatory profeffion and affent -, is ar- 
 guing, after all that has been, or can be urged in 
 defence of it, mod abfurdly and ridiculoufly ; and 
 indeed, whatever opinion thefe gentlemen, or their 
 friends, may have of it, it is really one of the 
 weakeft, and moft indefenfible topics that they 
 
 difplay 
 
t 39 ) 
 
 difplay upon.— If men fubfcribe only to Scripture 
 words i what do they fubfcribe to, as the cafe 
 ftands, but every man to his own private opinion^ 
 however different and contradidory, under the 
 covert of Scripture ? And then, what ufe for any 
 examination at all ? The very offering themfelvcs 
 as candidates for the miniftry, will be a fufficienc 
 examination ; fince that alone fuppofes that they 
 believe the Scripture to be the word of God, and 
 will fubfcribe to the words of Scripture. As to 
 what they believe to be the finfe and meaning of 
 any part of Scripture ; That, excufe 'em, they 
 are not obliged to tell you ; and therefore, whe- 
 ther they be Arians, Socinians, SaheUians^ 
 &c. they are to be admitted as Public Teach^ 
 ers^ and to have thereby full licence, power and 
 authority, to diffeminate their own opinions, 
 though in oppofition, and contradiction to the a- 
 vowed dodlrines of that Church into which they 
 are to be admitted. — The Z)<?i^z7 quoted the words of 
 Scripture to our Lord, and I make no doubt would 
 have yi^^n^^J to them too — Every fpsciesofhe- 
 refy, every heretic, every one who holds dodrines 
 the mofl different and contradi£iory^ every one who 
 believes in general the Scripture to be the word of 
 God, will fubfcribe to the words of Scripture — and 
 laugh at us when they have done— and yet, upon 
 Mr. Chandler's fcheme, they are all, to a 'man, to 
 be admitted as Public Teachers in the Church of 
 England. But furely, the ufe of fubfcription, or 
 examination, is not merely to difcover whether the 
 candidates believe, in general, the Scripture to be 
 the word of Ggd ; but to prevent the confufion of 
 teaching different, inconfijlent, and contradictory 
 dodrines by licence and authority ; which who- 
 ever pleads for, muft- deny the Church to be, in 
 any confident fenfe, a vifible fociety \ for a vifible 
 fociety, in which every man is at liberty to teach 
 
 ever 
 
( 40 ) 
 
 ever fo many different, inconfiftent dodlrines ; 
 confined only to admit Scripture to be the word of 
 God ; is juft fuch a vifthle fociety, as that Nation 
 would be, where every man fhould have a liberty 
 of explaining and holding the particular laws in 
 his own private fenfe^ agreeing in this only, in 
 general, that the Law is the haw of the hand — 
 Schemes thefe, utterly fubverfive of all legal efta- 
 bHlhments, and Church-Communion.— C/?^^r^^ 
 Communion is a fociety of perfons, agreeing in the 
 fame fyfiem of opinions and dodlrines, and knowing 
 what it is which each other do believe and agree in : 
 But, upon Mr. Chandler*^ fcheme, the communion 
 of the Church of England^ is to be a company of 
 people got together, with a book, which they call 
 the Bible ^ containing a fet of words ^ which have 
 fome fenfe or other ^ and by which all Public Teach- 
 ers are to be, what they call, examined-^ that is, they 
 are to profefs that thefe fame words are the word 
 cf God ; but what the meaning of them is, That 
 no body is to afk them any quai^flions about \ they 
 are to put who.t fenfe upon them they pleafe^ and to 
 teach that fenfe to any body that will hear them ; 
 who are thus to be taught, feverally, all the va- 
 rious fenfes and meanings, which thefe Public 
 Teachers, difperfed over the nation, fhall think 
 proper •, and all thefe are to be, in different places, 
 and by different perfons, delivered as, each of 
 them, the one^ only^ genuin fenfe of this book ; 
 and yet all thefe different Teachers and their flocks, 
 profeffing and teaching, every one, different and 
 contradidlory do6trines, are to be efteemed one So- 
 ciety, and one Communion^^^ Communion of the 
 faithfully without any common faith at all •, a union 
 of oppofites ; a Society, where every body differs and 
 no body ^^r^<?j— This is Comprehenfton with a wit- 
 ncfs ! — This is Mr. Chandler'^ fcheme— But I fpare 
 
 him. 
 
( 41 ) 
 
 him, and will pufh it no farther— To fhew it only, 
 is to expofe it fufficiently. 
 
 These general obfervations upon the necejjity 
 of an explanatory inquiry and aiTent, in order to 
 difcover the proper qualifications of the candidates 
 for the Chriftian Miniftry, are a fufficient anfwef 
 to all Mr. Chandlers long harangue under this head j 
 which centers in this one plea, of an ajfent to Scri;p' 
 ture-words only". But fince he, or his friends, 
 may not think that I fhew refped enough to his 
 learned performance^ fhould I fo difmils it •, I fhall 
 take the pains, for once, to follow him in all his 
 wanderings^ and to give it a thorough exa?nination ; 
 and therefore, as the old plea comes up over and 
 over again, the reader will excufe me, if I am obliged 
 to repeat. 
 
 And now, what is become of Mr. Cbandler*s 
 " much better way of performing the inquiry into 
 " the faith and opinions of the candidates for the 
 *' miniftry, by a ferious andfolemn inquiry^ whe- 
 " ther they confenttothe wholefome words of Chrift,, 
 " and the fortn of doBrine received from the Apo^ 
 " files F " — Does he not know, that the whole- 
 fome words of 'Chrift have been interpreted in diffe- 
 rent fenfes ? How then will an examination by 
 the words alone, difcover in which of thofe different 
 fenfes the words are underftood by the perfon exa- 
 mined ? — The quaeftion is, or ought to be, whe- 
 ther the candidate holds, not merely the wholfome 
 
 G wordsy 
 
 « The reader may fee what Dr. Stehhing has judicioufly 
 faid upon this fubjeft, in his Defence of the fir ft head of the Re- 
 port of the Committee of the lower houfe of Convocation, Part II. 
 
 Seft. II. Ch. iv, V Polemical Trads, p. 159, ^r. See 
 
 alfo Mr. Harvefth Letter to Mr. Chandler ; wherein, by right- 
 ly debating the quaiftion upon the foot of necef[ityox{\j, he 
 has reduced it to a narrow compafs; and has (I think) made 
 good the point he undertook to prove, with ^^eat ftyength of 
 re^fon and argument. 
 
( 42 ) 
 
 words, but the wholfG7ne do5frine of Chrlft, con- 
 tamed in thofe words ; and, in order to know this, 
 it is necejfary to require fome dekr7}nnate ferfe to 
 be given of them ; otherwife, the examination 
 ferves to no end or purpofe, but is mere farce and 
 mockery. 
 
 2. In the next place, I proceded to inquire, 
 whether there were not fome plain apoftolical direc- 
 tions, to the governors of the Church in particu- 
 lar, e^prefsly relating to the admijjlon of perfons to 
 the 7nimfiry -, and what might be concluded from 
 them. 
 
 Firft, I obferved, that 'Timothy, when ap- 
 pointed by Sr. Paul to refide as Bifhop at Epbefus^ 
 was impowered to fee that none taught any other 
 dodlrine, than what they had received from our 
 Lord and his Apoftles p— that St. Paui^Ko directs 
 him to co7nmit the dodtrine of the Gofpel to faithful 
 men, who /hall be liw.va'i, fit, or duly qualified to 
 teach others ^. To fuch only was he to commit 
 the dodlrine he had received ; i. e, fuch only was 
 he to'ordain to the ofhcQ of Public Teachers. From 
 hence I argued, that Timothy, in order to kftow 
 and dirtinguifh who were, and who were not, 
 thus fit and qualified to teach others -, was, no 
 doubt, hereby impowered to make ufe of fuch 
 methods as the nature of the thijtg necelfarily re- 
 quired •, to examine into iht'ir faith and opinions— 
 And fmce St. Paul would not have thought thofe 
 perfons to be fit or duly qualified to teach others^ 
 who did not hold the dodfrines, which he and the 
 reft of the Apoftles had taught ; this was a plain 
 apoftolical diredlion, to admit none to the office 
 of Public Teachers, but fuch as held the fame faith 
 with the Church \ Upon 
 
 P I Tim. i. 3, 'i 2 Tim.ii. 2. 
 
 ' Church of England vindicated, p. 37 — 39. 
 
f 43 ) 
 
 Upon this Mr. Chandler makes a fearful out- 
 cry — " The fame faith (fays he) with whom ? It 
 *' fhould have been with St. Paid and the reft of 
 *' the Apoftles : But the Champion^ by a flight of 
 *' hand, filches away the Apoftles^ tha: were in his 
 ** premifes, and, in his conclufion fubftitutes the 
 *' wed Church in the room of it^ — The reader 
 will obferve the beauty and elegance of Mr. Chand- 
 ler^ s> ftile and manner ; where^ by figures ill- 
 paired, you are at once prefented with the 7noil€y 
 image^ of a Champion^ a thief ^ and a jugler, — Ic 
 mull be allowed Mr. Chandler can paint well, how- 
 ever he may reafon. Here you fee a Champion in 
 complete harnefs — doing what ? attempting at 
 leaft fomething equal to his figure ? — why no •, but 
 a Cha?npion^ v^ith one hand playing with cups and 
 halls ^ and, with the other, picking your pocket ; 
 which is a fcene much of apiece with That, where 
 the moon, the earth, and the fun are introduced — 
 dancing the hey, — The Champion ^ with a flight of 
 hand, filches away the Apoftles — a ?nob of meta- 
 phors ! to be equalled by nothing but That of a late 
 learned Author, who tells us of an underftanding, 
 condenfed with the frigid fuhtilty of fchool 7noonJhine, 
 »— This I fuppofe is (as Bayes fays) the new way 
 of writing. — School moonjhine, and frigid fuhtilty are 
 pretty tolerable ; and I am at no great lofs to 
 conceive (fince the reading fome late books and 
 pamphlets) that an under ft anding may be condenfed -^ 
 But how it is to be condenfed by moonfJoine^ though 
 it be even fchool moonfliine, is a piece of philo- 
 fophy, which the reader will excufe me if I do not 
 fo readily comprehend. — But to return to Mr. 
 Chandler — 
 
 " Which Church (fays he) I would willingly 
 '' know, doth the gentleman mean ? The church 
 
 G 2 "of 
 
 * Cafe of Subfcriptlon, p. 42, 
 
cc 
 cc 
 
 ( 44 ) 
 
 ** of S we deny Mo/cow, Geneva^ Scotland ^ Eng- 
 *' landy or Rome ? All thefe churches will claim 
 the lame right, ^c. But did he really think 
 (fays he) that fo palpable a fallacy would pafs 
 upon any of his readers*?" — If it were 2i palpable 
 fallacy y and what would pafs upon none of my read- 
 ers ; why did Mr. Chandler give himfelf fo much 
 needlefs trouble^ and miffpend fo much of his pre- 
 cious time, in labouring^ for feveral pages, to de- 
 ted a palpable fallacy ? But the truth is, the labour 
 required was, to make it appear a fallacy, and to 
 darken the argument, and that is the whole fecret. 
 The fallacy v/ill appear to be his own. He is 
 much miftaken, if he thinks my argument at all 
 the worfe, for his having changed, the faith of the 
 Churchy into, the faith of the Apoftles, I am very 
 willing the argument fhould fo (land ; for the force 
 of it will be juft the fame as it was before. 
 
 Bv the faith of the Churchy I meant and Intend- 
 ed no more than, the faith of the Apofiles \ and 
 exprefsly fo explained it in the very next page ; 
 of fo little force or ufe, did I look upon this fame 
 palpable fallacy, — TheApoflles, and their difciples, 
 were the then prefent Church \ and this argument 
 was intended to prove, that this dire6lion to '^i- 
 mcthy^ was to authorize him to examine and in- 
 quire into the faith and opinions of the candidates 
 for the minidry, and to admit none but fuch as 
 held the faith and doctrines of the Apojiles^ who 
 were the then Church j and that the fucceding Go- 
 vernors of the Chrijlian Churchy are hereby equally 
 authorized to examine and inquire, and to admit 
 none to the miniftry, but fuch as hqld the faine 
 faith.-^This was what the argument was defigned 
 to prove: But then, if the Governors of the Church 
 are hereby impowered, to admit none to the mi- 
 niftry 
 * Cafe of Subfcription, p. 42, 43. 
 
( 45 ) 
 
 niftry but fuch who hold the failb cf the Apoftles ; 
 they mull be luppos'd to have fome fixed deter^ 
 minate idt3, what that faith is. — A faith in the mere 
 words of the Scripture, without any determinate 
 fenfe affixed to them, is no faith at all j and this 
 determinate fenfe muft, to them^ in the nature of 
 things, be what appears to them^ according to the 
 beft of their judgment, to be fuch fenfe. A right 
 to examine the candidates in the faith of Scripture y 
 fuppofes a right to affix fome determinate Senfe to 
 the words of Scripture, to examine by. And fince 
 they mufl believe That to be the Jpoftles doulrine^ 
 which appears to themfo to he \ and have a right 
 to examine by the Apoftles do^rine \ they have there- 
 fore a right which inters, in the ex-rcife of it, the 
 necelTity of ex.imining by 'That which appears to 
 them to be the Apoftles doctrine — A diredtion there- 
 fore to the Governors of the Chriftian Church, to ad- 
 mit none to the office of the miniftry, but fu( h who 
 hold the faith and doofrines of the Apoftles ; is a direc- 
 tion to them which infers, in the execurion of ir, a 
 neceffity of admitting none but fjch vsho hold that 
 faith and doolrine which the Governors of the 
 Church, according to the befl of their judgment 
 and confcie ce, believe to be the faith and dcclrine 
 of the Apoftles. — And thisdiredion to the Chriftian 
 Church at large., muft be equally a direction of the 
 fame force to the Governors of each d.vifion of the 
 Chriftian Church ♦, unlefs Mr. Chandler has found 
 out a way ro prove, that the whoU does not confift^ 
 of f/j/j.-zr/j— The obji^lion therefore which Mr. 
 Chandler thinks fo tormi.iable, i;;z. that this, ac- 
 cordi g to my argument, is " an apoftolical di- 
 •' redtion to the Churches of Sweden., Mofcow., 
 ** Geneva.^ Scotland., EnHand., and Rom.% to admit 
 ** none to the office of Publick Teacherss bur Lu-- 
 therans^ Greeks., Cahimfts., Kirk- men . Epifcopa' 
 lians^ or Papfts''"; is leally nothing but fallacy. 
 * Cafe of Subfcription, p. 42, 43 • The 
 
 
( 46 ) 
 
 The apoftoUcal direofion to thefe feveral Churches, h 
 one and the fame ^ and without any inconfiftency \ to 
 admit none to the office of PublicTeachers, but fuch 
 who hold the faith and do5irines oftheApojlles \ not to 
 each Church, as fuch, to admit none but thofe who 
 hold their particular diftinguijhing do5frines,'^^ThQ. 
 Authority claimed, and rightly claimed, by each 
 Church, is to admit thofe only who hold the faith 
 and do^rines of the y^poftles. ^-—ThQ events of admit- 
 ting, in any Church, thofe only who hold their 
 particular do^rines, which may happen to be falfe 
 and erroneous, is only accidental. — All men are 
 fallible^ and therefore all Churches, all Councils 
 may err ; and the event indeed may be, admitting 
 none but fuch who hold thofe erroneous dodlrines : 
 Yet the authority contended for, is right *, which 
 is no more than to admit thofe only into the office 
 of the miniftry, who hold the faith of Scripture ; 
 But this inferring a necefficy in the execution of it, 
 yea making it their duty^ to admit none but thofe 
 who hold that faith which they, according to the 
 heft of their judgment and confcience, believe to he 
 the faith of Scripture *, and they not being infalli- 
 ble ; they may err in the ufe of this authority— 
 And where they do fo fincerely\ they have a right 
 to all that may be alledged in behalf of any other 
 perfons, who confcientioufly miflake in the perform- 
 ance of their duty — They will fo far a5l wrong ; But 
 how wrong ? not, as exercifing an authority they 
 have no right to •, an authority, inferring, in the 
 exercife of it, a neceflity of admitting none but fuch 
 who hold that faith, which they, according to the 
 bcft of their judgment and confcience, believe to be 
 the faith of Scripture — In that^ in exercifing that 
 authority^ as fuch, they do not err -, their error is, 
 in the particular application of that authority ; not, 
 in exercifing the authority ^ inferring, in the execution 
 
 of 
 
( 47 ) 
 
 of it, a neceflity of admitting none but thofe wha 
 hold, what they, according to th(? beft of their judg- 
 ment and confcience, believe to be [he true dodrine 
 of Scripture ; but, in mijlaking what the true dodrinc 
 of Scripture is: yet, bcihg liable to err in the ufe 
 of the authority, is no more than is, and mult be 
 incident to the ufe of all authority, however right- 
 ly claimed^ when left to the exercife of human 
 wifdom ; and thereiore does not, cannot render 
 null, or be any argument againft the general au- 
 thority itfelf— So that Mr. Chandler^ with a great 
 profufion of words, has laid a mighty ftrefs upon 
 an argument, which concludes nothing for his 
 purpofe — And fmce he hi mfclf admits the autho- 
 rity of admitting none but thofe who hold the faith 
 of Scripture *, all that he has here fa id will only 
 end in the old pretence ; that this authority ought 
 to be exercifed, not according to what appears to 
 be, to thofe who are to examire. the true faiih of 
 Scripture, according to the bed of their judgment 
 and confcience •, not, according to any one deter- 
 minate fenfe of Scripture ; but, according to the m^re 
 words of Scripture only, without any explicite fenfi 
 affixed to thofe words. But this has been abun- 
 dantly proved to be an idle plea — Mr. Chandler 
 therefore has gained no advantage by changing 
 the Churchy in my argument, for the ApoftleSy 
 which he fays I had filched away *, nor has done 
 any thing by his Old- Bailey-language, but attcmpt-f 
 ed to fhcw his wit, at the expence of his manners. 
 Mr. Chandler afks, " can any one think that 
 this Church- Champion is in earnefc, when he 
 affirms, that an apofiolical injundlion to teach 
 no other doctrine but our Lord's and his Apo- 
 ftles, is really an atcftolick injunBion to hold the 
 fame faith with what is called the Church, w^te?, 
 whether underfiood of any particular, or the 
 univerfal Church?^" — It is a verydiffi^^ult 
 ^ Cafe of Subfrript. p. 43. matter 
 
( 48 ) 
 
 matter to make any one fee where the force or 
 (Irefs of an argument lies j when, added to an 
 inveterate prejudice, there appears to be fuch a 
 confufwn of Ideas as in the prefent cafe. — Did I af- 
 firm, that an apoftolical injun5lion to teach only 
 Scripture- do^rine^ is an apoftolical injun^lion to 
 hold the fame faith with the Churches of Sweden, 
 Mofcow^ Geneva^ or Rome ? or that an apoftoli- 
 cal injundlion to admit none to the miniftry, but 
 thofe who hold the faith of Scripture, is an apo- 
 ftolical injundion to admit none but Lutherans^ 
 Greeks^ Calvimfts^ or Papifts into each Church ? 
 No fuch conclufion will follow from my argu- 
 ment J nor does it require any fuch. The argu- 
 ment and conclufion are, that an apollolical in- 
 junofion to the Governors of the Chriftian Church 
 at large, to admit none to the office of Public 
 Teachers, but fuch who, upon examination, ap- 
 pear to hold the faith and dcofrines of Scripture ; 
 is an apoftolical z/2;//;7i^i^/2 to them, which infers, in 
 the execution of it, a neceffity of admitting none 
 but fuch who hold that faith and doflrine, which 
 the Governors of the Church believe^ according to 
 the beft of their judgment and confcience, to he the 
 true jcripture faith — ■ that this injunBion muft be 
 equally an injun^inn to each divifion of the Chri- 
 ftian Church. — This is all that 1 have affirmed^ and 
 all the injunolton I have argued from. Nor does it 
 follow from any thing I did affirm, that this was 
 an injun^ion to every particular divifion of the 
 Chriftian Church, to admit none to their miniftry, 
 but thofe who hold the particular errors^ or mi- 
 flakes of thefe Churches ; and which a:cidental 
 confeqiience does not invalidate the authority of the 
 general injundlion, as above explained — Their par- 
 ticular errors, or miftakes in the attUcation^ or 
 ufe of this injunction, do not invahdate the general 
 injun^ion — Their fallibility in underftanding the 
 
 Scrip- 
 
( 49 ) 
 
 Scriptures, does not prove that they, whofe office 
 it is to admit p tIohs to the miniftrVv mufl: not 
 therefore affix chat fenie to the wo'ds of Scripture, 
 which they, upon mature deliberation, beheve to 
 be the true fenfe ; the nectflity of doing which^ 
 the right of examining infers, in the exercife of it. 
 Their being liable to errors here does not infer the 
 expediency of examining by Scripture-words only \ 
 fmce That would be, as the cafe ftands, no exa- 
 mination at all ; and fince the necejjily of explana^-' 
 tor y examination in general, has been proved. — All 
 Mr. Chandler*^ objections therefore, from acciden- 
 tal confequences and errors in the application of thi§ 
 injunction, incident to the exercife of all injun^lions, 
 are of no weight ; fmce thefe principles are what, I 
 Ihal! venture to fay, Mr. Chandler is not able to 
 difprove ; and when I afirm thtSy I will aflure him, 
 I am in earneji. 
 
 Can any one, (fays he) who hath any vene- 
 ration for the apoftolick character, bear to fee 
 their facred authority prefTed into the fupport of 
 a principle, that fubverts both their authority 
 and docftrine, and makes them give their fanc- 
 tion to the contradiEiory impofttions and fubfcrip- 
 
 cc 
 
 C( 
 (C 
 C€ 
 
 «c 
 
 *' tions pradliced by the feveral Churches in the 
 *' Chriftian world *' ?"— 1 have fhewn that the apo- 
 ftolical authority which I infift upon, gives no 
 fanElion to the €ontradi£lory do5irines of the feveral 
 churches *, which are only accidental^ from their 
 miftakes in ihtufe of that authority. What there- 
 fore Mr. Chandler either can, or cannot hear^ lit- 
 tle concerns me.— He may not bear^ perhaps, that 
 the Church fhould have any authority at all -, but 
 would have all Chridians independent of all autho- 
 rity •, and To is pleading for chriftian licentioufmfs^ 
 un.kr the fpecious name of chriftian liberty ; and he 
 may not bear to have the contrary truths proved : 
 
 H But 
 
 H Cafe of Subrcript. p. 43, 44. 
 
( 50 ) 
 
 But they who have as great a venemtion for the 
 apofiolic chara5ier as Mr. Chandler, and a more true 
 and rational veneration, may think that it is bis^ 
 fcheme which preffes their /acred authority into the 
 (upper t of principles, which fuhvert their authority and 
 do3rine ; by making it fuch an authority, as 
 would, in the nature of things, corrupt their doc- 
 trine ', that it is his fcheme alone, which makesi 
 their authority 2Lfan5lion to the feveral contradi5lory 
 do^rines which have been founded upon Scripture 
 words •, while he makes their authority to be no 
 more, than an authority for examining by the 
 fnere words of Scripture only ; when, at the fame 
 time, thofe words have been ufed to fignify all 
 tbofe feveral coniradi5fory do5irines j and which, 
 according to his fcheme, we are never to diftinguijh 
 upon in the examination. — This is indeed citing 
 the apoftoUcal authority as a fan5fion to confufton in 
 "the Church ; by making it an authority to admit 
 into the church all fe^s s^nd parties whatever, as 
 public and authorized teachers ; and therefore Mr. 
 Chandler would have fhewn more prudence, if^ 
 before he threw out his refledions, he had conli- 
 dered a litde better where they would fall. 
 
 He fets himfelf forth, as " vindicating the ho- 
 '' nefty, integrity, common fenfe, prudence, and 
 *'- divine authority of the Apoftles, which fuch 
 *' men (fays he) as I am arguing againft are doing 
 ** all they can, I will not fay willingly, but by 
 " the doftrine ihey teach, to bring into fufpicion 
 " and difgrace ^" — Thtk zxt flrong charges; 'tis 
 well they are fupported by weak arguments ; 
 which fhews however, thaty^^^ men as I am ar- 
 guing againjl, are ever ready to calwnniate, where 
 they are not able to convi5i ; that, tho' we are fafe 
 enough from their reajoning^ we are not fo from 
 
 their 
 
 ^ Cafe of Subfcription, p. 44. 
 
( 5» ) 
 
 thtiv intention \ and though i\\ty cannot, ytt arc 
 willing to bring ajl thole who differ from them, 
 into Jufpcion and difgrace, — This is the Chriftian 
 Charity, the hoafled moderation of Mr. Chandler I by 
 which, 'tis plain, that fuch perfons mean only, 
 charity and moderation to theijifelves. 
 
 But, " pardon me (fays he) my friend, that I 
 " have forgot myfcif, and grown warm on this 
 
 *' occafion'»". hejs heat, indeed, and more 
 
 light, would have been of fervice to him and his 
 caufe ; and it might have been full as complaifant, 
 and much more juft, if he had aflced pardon, not 
 of thofe againft whom his vjarmth was n$t dire&d, 
 but of thofe againft whom it was^^h^ to his \\2CV' 
 in^ forgot himf elf ', That, I apprehend, might have 
 been faid with much more propriety, if he had 
 grown calm. 
 
 I wiLi not yield my confcience or judg- 
 ment (fays Mr. Chandler) to be determined by 
 thedidlates of any mortal men upon the face of 
 God's earth ^." — Pray, good Sir, compofe 
 your felf a little, and be not fo angry and vehe- 
 ment. 'Tis nothing but a phantom of your own 
 imagination that affrights you— Pray be Calm ! re- 
 member, you are grown warm, and have forgot 
 yourfelf \ and this is nothing but a mere vapour^ 
 raifed only by the heat of your own pafjions. Your 
 confcience and your judgment are fafe. Is adding 
 you only, what your judgment is, dilating to it ? 
 Is requiring from you, as a teft of your qualifica- 
 tion for a Public Teacher, a declaration what your 
 own determination is, determining your judgment 
 for you ? If you will grow calm, you muff ac- 
 knowledge that it is not -, and that no man in the 
 church of England claims, or pretends to any fuch 
 authority — This therefore is endeavouring to put 
 
 H 2 the 
 
 * Cafe of Subfcriptlon, p. 44. ^ Ibid, p. 39. 
 
 
«c 
 
 ( 52 ) 
 
 the old trick upon the reader •, though the fallacy 
 is fo notorious, that 1 fhould much wonder, if it 
 could long impofe upon afiy mortal man upon the 
 face of God's earth. — 
 
 '^ By the fcriptures (fays he) I humbly endea- 
 *' vour to form my own fentiments of Chriftiani- 
 ** ty, and by thefe, and no other will I ever exa- 
 *' mine thofe who apply to me, to receive my 
 ** afliftance, &c. — All who receive thefe as the rule 
 *' of their faith, and live by them as the rule of 
 *' their morals, 1 own fo far as the found members 
 *^ of Chrift's body, I embrace them as my brethren, 
 ^c, I will, if other qualifications are not 
 wanting, willingly receive them into the mini- 
 ilry *'.'*— Would not any one imagine, from all 
 this, that Mr. Chandler was arguing againft fome- 
 body who denied the Scriptures to be the rule of 
 faith, and morals, and examination for the mini- 
 flry ; and that this was the qua^ftion between Mr. 
 Chandler and me ? and yet there is not one word of 
 truth in this reprefentation. 1 allow Scripture to be 
 the rule in all thefe cafes, as well as he does ; But 
 the difpute between us is, whether this rule of 
 Scripture is now to be confined to the mere zvords of 
 Scripture, after they have had fo many different, 
 and contradictory fenfes affixed to them ? and there-^- 
 fore, if he would have had his reader underftand his 
 fentiments fairly, he fhould have exprefled himfelf 
 thus — " By the mere words of Scripture, and no 
 ^' other, though they (land, in different mens 
 mouths, for very different and contradictory doc- 
 trines, I will ever examine thofe who apply to 
 me. All who receive the mere words of Scrip- 
 ture, though they mean ever fo different and 
 contradictory doCirines by them, I will willingly, 
 f ^ if other qualifications are not wanting, receive 
 
 thern 
 
 * Cafe of Subforfption, p. ^9* 
 
 cc 
 cc 
 cc 
 cc 
 cc 
 
(53) . 
 
 ** them to the office of Public Teachers. And 
 **■* 1'his I declare^ without except io7t of any denomina- 
 *' iion or party of Chrijlians whatfoever ^ •" be they 
 ArianSy Socinians, SabellianSy Antinomians^ huthe^ 
 ransy Greeks^ Cahiniftsy or Papifls, and a hun- 
 dred more. Since they all receive the fcripture 
 words as the rule of their faith and morals *, though 
 every one underftands tbofe words in different 
 fenfes ; yet, by the mere words of fcripture not- 
 withftanding, and no other, Mr. Chandler will e:c- 
 amine (as he calls it) and admit them all to be 
 Public Teachers of all thefe their feveral different 
 and contradiBory dc^rines. If fuch a fcheme of 
 univerfal latitude be defenfible, upon rational prin- 
 ciples ; I think no fcheme in the world need defpair 
 of it. 
 
 He adds—" I hope to die in full friendfhip 
 *' with them, and to be happy with them as my 
 *' companions in a better (late «." — I am as willing 
 and defirous to die, yea and to live too, in cha- 
 rity with them, as Mr. Chandler, I fee no reafon 
 why difference of opinions, fuppofing men only 
 to be honeft and fincere in them, however mifta- 
 ken, fhould be looked upon as any fufficient caufe 
 of enmity, anger, malice, or perfecution : And 
 whatever their errors be in point of faith ; pro- 
 vided only that their examination has been confci- 
 entious and fincere, with a real defire to embrace 
 the truth, and according to the bed of their feveral 
 judgments and capacities, their feveral fituations, 
 and means of knowledge afforded them •, I hope to 
 be happy with them in a better (late ; being well 
 aflTured, that an infinitely benevolent and merciful 
 Being, will make all reafonable allowances for the 
 we&knefs and fallibility of human wifdom \ allow- 
 ances, which every man ought in charity to expe6b 
 
 will 
 
 f Cafe of Subfcrlption, p. 40, « Ibid, p, 40. 
 
( 54 ) 
 
 will be granted to the errors of others, which he 
 has fo much occafion to hope for in regard to his 
 own. I ani feriouQy convinced, that the longer 
 we live, and the farther we examine into things ; 
 the more reafon we fhall find for mutual charity. 
 The more true knowledge we acquire, ferves but 
 to fhew us our ignorance the plainer ; and when 
 we come ferioufly, and difpaffionately to fearch in- 
 to things, we find fo many difficulties attending 
 what we before perhaps looked upon to be very 
 plain ; that it Ihould teach us modefty and humi- 
 lity in refped to our own opinions, and charity and 
 mutual forbeaiance in regard to the opinions of 
 others — Thefe are truly my fentiments, not only, 
 as Mr. Chandler fays, in regard of " all denomina- 
 *' tions or party of Cbriflians" but in regard of ^// 
 mankind, who fincerely and confcientioufly differ 
 in their faith or opinions. 
 
 But all this while, the debate between us flands 
 juft where it did. — The quasftion is, not, with 
 whom we may hope to live and die in charity, and to 
 be happy in a better ftate ; but, whom we are to ad- 
 mit to the office of Public Teachers, in the vifible 
 Church. Thefe are two very different quasftions. 
 —If any one holds That to be fcripture dodlrine, 
 which I believe not to be fo j or vice verfa ; 
 though I fuppofe him in error, yet his honefly 
 ^nd fincerity (if he have really thofe qualifica- 
 tions) will juflify me in living in charity with him, 
 and in hoping that he may he happy in a better 
 ftate : But if I am to examine fuch a perfon for 
 the office of a Public Treacher in the vifible church ; f 
 cannot admit him to that office j Becaufe That would 
 either be acknowledging that he held the true Scrips 
 ture-faith, when, by fuppofition, I really believe 
 the contrary •, or elfe giving him licence and au- 
 thority to fpread and propagate dodrines, as Scrip- 
 ture- dodrines, which I believe not to be fo ; 
 
 which 
 
( 55 ) 
 
 which would be afling inconfiftently with tnj office 
 and duty, and introducing confufion into the Chri- 
 llian Church. For, if holding the faith of Scripture^ 
 be a necejjary qualification for a Public Teacher ; and 
 if it be my office to examine whether the perfon have 
 that qualification or not ; This neceflarily fuppofes, 
 that / am to judge whether he has it or not \ v/hich again^ 
 fuppofes, that Tarn to determine, according to what 
 appears to me to be the true Scripture-do(5lrine. If 
 therefore I find, that he does not hold Thai {oxScripture- 
 do5lrine, which 1 do, or vice verfa \ I mud deter- 
 mine that he has 7iot the qualification required ; and 
 therefore, though I may be contented to live and 
 die in charity with him, and may hope that God will 
 tnake allowances for hufnan weaknefs and ignorance^ 
 and that his honefty and fincerity may be pleaded in 
 excufe for his errors, fuppofmg them fo to be ; 
 yet, fo long as I believe them to he errors, I cannot 
 admit him to the office of a Public Teacher, with- 
 out a violation of the rules of reafon, duty, and con- 
 fidence. My charity for him ftili remains the fame: 
 But I mult have fbme charity for myfelf alfo -, and 
 not do, what I think my reafion, duty and confidence 
 oblige me not to do. — 1 leave his confcience and 
 private judgment free ; let him leave mine fo too ; 
 which tell me, that i ought not to admit, as a Public 
 Teacher, one who will teach dodlrines for fcrip- 
 ture-do6lrines, which I believe not to he fio, but 
 contrary to the true fiaith of Scripture. — Every maa 
 who has a trufii or an office committed to him, is vc^ 
 difcharge it according to hk judgment and confidence^ 
 not excepting, I fuppofe, Church- Governors. A 
 great cry is made for the freedo?n of private judg" 
 ment, for confidence and chriftian liberty ^\ But it i5 
 all, it feems, to be on one fitde only ; as if the 
 Church ofi England had not an equal tight to thele, 
 with the Diffienters. — If Mr. Chandler therefore 
 would but allow to others, what he demands for 
 
 himfielfi 
 
(56) 
 
 himfelf and brethren, the controverfy Would appear, 
 vpon a more equitable foot, — I know the dernier re- 
 fort of Mr. Cha?idler in this, as in former cafes, will 
 be (for indeed there is nothing elfe left for him to 
 fay) that it is neither our office nor our duty, to 
 examine, or judge any farther, than Scripture- 
 words — But This is a plea that has beeri Ihewn, 
 and will be farther fhewn as we go on, to be fo in- 
 defenfible, and even ridiculous ; that whenever, in 
 the courfe of any argument, I fliall have driven him 
 to this refource, 1 fliall look upon it as abfolutely 
 confuted • 
 
 Mr. Chandler obje^ls, that if the Apoflle's di- 
 redion authorizes each particular Church, to ad- 
 mit none but thofe who hold what each of thofe 
 Churches hold to be Scripture-faith ; it would be 
 an apoftolical direction to admit none but Luthe- 
 rans^ Greeks^ Cahinifts, Kirkmen, Epifcopalians^ 
 or Papifts — This I have replied to ; But he adds — 
 *' or thofe who hold the monflrous jumble of all 
 *' thefe contradictory opinions ^" — Surely Mr. 
 Chandler has here again forgot himfelf^ and has 
 miftaken his own fcheme for mine — The fcheme he 
 is pleading for, would indeed admit thofe who 
 hold the monflrous jumble of every herefy and falfe 
 doctrine, that has ever been fathered upon Scrip- 
 ture ; But, by what invention Mr. Chandler can 
 contrive, to fix any thing of this nature upon me, 
 1 own requires abetter head than mine to compre- 
 hend — I never heard of any one Church yet, which 
 acknowledged, as the dodbrine of their Church, 
 the monflrous jumble he talks of j though perhaps 
 we may in time, and are likely enough fo to do, 
 if Mr. Chandler^ fcheme fliould come to maturity. 
 
 But is there not a little inconfiftency here, in 
 my friend's reafoning ? — He objedls to my fcheme, 
 that, according to That, the Apoftk's diredion, 
 
 f Cafe of Subfcriptlon, p. 43% 
 
{ 57 ) 
 
 is a dire<ftIon to admit none but Lutherans, Greeks^ 
 &c. into their refpedive Churches ; or, thofe who 
 hold the monftrous jumble of all thefe — What ! ob- 
 je(5l to my fcheme for being too narrow, and too 
 broad at the fame time ? — If it be comprehenfive 
 enough, to take in thofe who hold the monftroui 
 jumble of all thefe (though, I muft own, I don't 
 fee how ; ) why then does he find fault with it, as 
 admitting none but Lutherans, Greeks, &c. into 
 each Church refpeEli'vely ^ And If, on the contrary > 
 it be true, that it admits none but Lutherans, 
 Greeks &c. into each Church refpeclively ; why then 
 does he obje(5b, that it admits the monjirous jumble 
 of all thefe together ?— 
 
 Again—* why does he obje6l to my fchemCj 
 on account of its latitude, as admitting thofe who 
 hold the ??ionftrous jumble he mentions ; when, ac- 
 cording to his own, a much more monftrous jumble 
 ftill muft inevitably enter — * ^11, who receive the 
 mere words of Scripture, whom Mr. Chandler ex- 
 prefsly declares he will " embrace as brethren, 
 " communicate with them, and willingly receive 
 into the miniftry ; " and this he " declares 
 without exception of any denomination, or party 
 of Chriftians vv^hatfoever, or whatever be the 
 external difadvantages they are under, or op- 
 probrious names that are given them." * Surely 
 this is opening the door for a monftrous jumble in- 
 deed /— Yet this is the gentleman, who, in the 
 very tail of thefe inconfiftences, to iliew that his 
 breeding is of the fame fize with his reafoning^ 
 complements me with zfcrap of his latin, -^naviget 
 Anticyrajn — in return for which, I might fend 
 him to the fame Author for two tnore, and leave 
 him to apply them as he fees proper ^— But I (hall 
 
 I- only 
 
 * Cafe of Subfcript. p. 40. 
 
 « Nefcio an Anticyram ratio illi deftinet omilem» 
 
 ■ ^ tribus Anticyris caput infanabile 
 
 Hor, ferm, L. 2. Eel 3. and De Art. Poet, 
 
 cc 
 
( S8) 
 
 only advife him, to avoid fuch inconfiftences and 
 contradioiions for the future ; if he would have his 
 performances have any 7'eputation for accuracy or 
 reafonlng ; or for any thing more, than a loofe, 
 declamatory^ railing accufatiou. 
 
 The admitting d. jurnhle of all forts of do^rines 
 and opinions is, I admit, an objedion to any fcheme , 
 and 'tis for that reafon I condemn Mr. Cbandler'Sy 
 as tending diredlly to introduce this confufion^ — 
 Mine^ he fays (for that I fuppofe, of the Iwo con- 
 tradi^ory charges, is what he will chufe to ftand 
 by) will admit none but Luther am, Greeks, Cal- 
 vinifts, Kirkmen, Epifcopaliafis, or Papifts, into 
 each refpedtive Church — ^ The difference is, that 
 his would admit thejn, and a hundred more, alto- 
 gether into one and the fame Church : And is it at 
 all better, to have a variety of falfe and inconfi- 
 Hent do6lrines in a Church, taught at random, 
 than one, fuppofing it fuch ? In the latter fituation 
 indeed, the true fcripture do6trine will not be 
 taught : But will the cafe be much better in the 
 former ? where the number of falfe doctrines be- 
 ing infinite, and the truth, under each article be- 
 ing but one -, I leave Mr. Chandler to amufe him- 
 felf with the calculation, what are the odds that 
 the one true Scripture faith prevailsy under fuch a 
 fcheme. 
 
 He fays, that " without this latitude of prin- 
 *^ ciple, he can fee no polTible end to the divi- 
 *^ fions of the Church ^ ; " as if, joining a crowd of 
 people together, would be uniting Chriftians, pro- 
 perly fo called. — Does Mr. Chandler think, that 
 Ihutting a company of Lutherans, Calvinifts, Pa- 
 pifts, Socinians, Antinomians, into Wefminfter- Ab- 
 bey, and bidding them there go and preach, each 
 man his refpeclvve doctrines, as fcripture- faith \ does 
 
 he 
 
 ? Cafe of Subfcription, p. 40* 
 
( 59 ) 
 
 he think that this latitude of principle would put; 
 an end to their divifions ? -— Does not every man 
 of common fenfe fee the contrary ? that it would 
 be authorizing them to keep up thofe divij%m P — 
 I fuppofe he thinks, that the permiffion of this 
 latitude' of principle^ would prevent them from 
 falling out : But I think the contrary would be 
 much more likely •, the nearer fuch a rahhle of 
 teachers were got together, the greater danger 
 would there be of their quarelling-^ and, inftead of 
 really uniting^ it would be ten to one but thty fell 
 to loggerheads. — Yet, '* without this latitude of 
 " principle {(vjsMr . Chandler) lean fee no end to 
 *' the divifions of the Church." — Surely he can- 
 not fay this gravely 1 — I don't knov/ Mr. Chand- 
 ler^s private charafter •, But I begin almoft to 
 fufped him for a JVag^ and that he is only banter- 
 ing us all this while.— Without a latitude cf prin- 
 ciple^ I can fee no end of divifions — f. e. the bed 
 way to prevent divifions^ is to admit as ?nany divi- 
 fions as pojjihle. — In order to promote unicn^ get as 
 many differing people together as you can ; and, 
 that you may have but one true fyftem of fcripture 
 faith taught in the Church \ open the door, and if 
 that is not wide enough, pull down the walls, and 
 let in a legion, 
 
 Secondly. As another ApoftoUcal dire^ion, to the 
 Governors of the Church in particular, exprefsly 
 relating to the admiffion of perfons to the mini- 
 flry ; I argued from i Tim. iii. 2. where one 
 qualification, which St. Paul dire(5ls Timothy to 
 have regard to in the ordination of a BiJJjop^ is, 
 that he fhould be cOc/a^i??/.©-, skilful to teach, well 
 injlru^ed in the true dodlrine ; from whence I in- 
 ferr'd, that '' Timothy muft have thereby autho- 
 *' rity given him to inquire and examine (bec^ufe 
 '' he could not ufe any other human means to 
 ^^ know) whether he had this qualification or nor. 
 
 I 2 " And 
 
{ 6o ) 
 
 «^ And fmce St. Taid would not have efleemed 
 *' any one to have been JiJkKvxfiiy well inftru5ied 
 *' in the dodtrine of the Gofpel, who held do- 
 *' dlrines contrary to That of the Apoftles ; This 
 *' is another Apoftolical direction to ordain none 
 *' to the oiHce of a Btfiop^ but fuch who hold 
 <' the apoftolic dodtrine, that is, the do<3:rine of 
 *^ the Church^" — Mr. Chandler afks, " will 
 ** this gentleman feriouily affirm, 5n the face of 
 ^' the world, that the faith of every particular 
 ^* Church, into which the candidates for the mi- 
 *' niflry come to be admitted as Public Teachers, 
 <^ is the apoftolick dodrine^ ? "—1 reply, that aa 
 apoftolic dire6tion to the Governors of the Church, 
 to admit none to the office of the minidry, but 
 thofe who hold the apoftolic do5inne ; is, con- 
 fequentially^ and interpretatively, an apoflolical di- 
 redtion to ^dmit none to that office, but thofe who 
 hold That which, to thofe whofe office it is to 
 examine, appears to he^ according to the beft of 
 their judgment and confcience^ the apoftolic doc- 
 trine : And this I will ferioujly affirm, becaufe I 
 t?iXi ferioufty prove it too : And if I prove this^ I 
 prove all that I have aflferted, or that is contend- 
 ed for. All miftakes in the application, flowing 
 from huraan fallibility, which are alike incident to 
 all hum,an authority, invalidate not the authority 
 ■ itfelf. 
 
 Again -^ I obferved, that '^ one qualification 
 '^^ required in the Deacons, is, that ,they be fuch as 
 ^' hold the myftery of the faith, i tim, iii. 9* 
 and that St. Paul directs 'Ti??tolhy, in fo many 
 '' words, to try and examine them whether they 
 *' had it or not. Let thefe (fays he) alfo firll 
 *^ Jh}{ji^^i^aayy ht proved^ tried^ or examined (ov 
 
 •' if 
 
 "^ Church of England vind. p, 39* 
 ^ Cafe cf Sijbfcription> p. 46. 
 
( <^o 
 
 ** if it be rather thought to fignify approved^ it 
 ^' AvUl Hill prefupfofe all the former) /^^(f/z, ^'7^, 
 ** not before, let them ufc the office of a Deacoriy 
 *' if they be found hlamelefsy i. e. found in their 
 *^ faith ^nd morals, not otherwife. And, as one 
 *• qualification required in Deacons, was, to hold 
 •' the myJfery\of the faith ':, it is plain, in particu- 
 *' lar, that "Timothy was impower'd here to exa- 
 ^' mine, and inquire into their faith ^", — *' I, 
 / ' on the contrary (fays Mr. Chandler) think *tis 
 '" plain, from the whole context, that the proof 
 ♦' or examination here fpoken of relates to their 
 *' Morals^ and mi to tht'iv faith ^ " : that is, 
 though St. Paul has exprefsly direded, that they 
 fhould be fuch as hold the 7nyftery of the faith, and 
 that they fhould be proved or examined -, yet Mr, 
 Chandler, it feems, thinks, on the contrary, that this 
 examination or tryal, relates not to their holding 
 the myftery of x\iq faith. Why ? Becaufe it is faid 
 nlfo, that they muft be found hlamelefs \ and that 
 they muft hold this myftery of the faith, in a pure 
 €onfcience *, and, becaufe that by an examination 
 into their Morals it only could be difcovered whe- 
 ther they had this pure confcience n — » What ! does 
 it follow that, becaufe they are to be examined 
 whether they hold the Myftery of the. faith in d.pure 
 confcience ; therefore they are to be examined as 
 to the purity of their confcience only, and not to 
 the Myftery of the faith, though both are equally 
 mentioned by the Apoftle ? The examination was 
 to be, whether they held the myftery of the faith, 
 in a pure conjcience : But could it . be difcovered 
 whether they held the myftery of the faith at all, by 
 examining only whether they had a pure confcience, 
 
 without 
 
 * Church 0^ Efighnd vm^. p. 40. S Tim. ili. ^0* 
 
 ^ Cafe of Subfcription, p. 47. 
 - ^ .Vid. Cafe of Subfcription, po 47, 
 
( 62 ) 
 
 without examining alfo whether they held the my\ 
 fiery of the faith ^ as Mr. Chandler aflerts ?— "The 
 •' examination relates to their Morals^ and not to 
 •' their faith." — The truth is, the examination 
 here enjoined relates both to ihtw faith and morals^ 
 as I had ftated it ; and which I believe nobody 
 ever doubted of before. — But this is a fpecimen of 
 Mr. Chandler in his critical capacity. 
 
 But now at laft, having mhbleda little at this 
 text, he tells me (as he did once before upon a 
 like occafion) that he will not difpute this,-^ " Let 
 '^ the examination (fays he) refer to ihtir faith, as 
 *' v/t\\2LSpraliice, what will follow ° .^ " Why, it 
 will follow, as 1 argued, that " fince Sr. Pavl 
 *^ would not have looked upon fuch to hold the 
 myftery of the faith ^ who held a faith different 
 from that which he and the other Apoftles had 
 taught 5 therefore this is an apoftolical diredion 
 ^' to admit none to the office of z Deacon, but 
 " fuch who held the faith of the Apoftles, i. e, 
 " the faith of the Church ^ " i. e, (quoth Mr. 
 Chandler, with his ufual acutenefs) " popery in 
 *' Spain and Italy, lutheranifm in Sweden and 
 " Denmark, calvinifm at Geneva and Scotland^ 
 '^ and arianifm and focinianifm, if ever any Church 
 " fhould happen to believe them^"; Which is 
 ftill only an objedion drawn from accidental events^ 
 arifing from the application of the Apoftle's direc- 
 tion, in fallible men ; which being the fame in all 
 cafes of human authority, prove nothing in the 
 prefent quseftion. 
 
 But he fays, "he fancys he can make a better 
 " inference from my premifes." — What is it ? 
 Why, that " here is an apoftolical diredtion to 
 
 ^' admit 
 
 * Cafe of Subfcription, p. 47. 
 
 P Church of England vind. p. 4C. 
 
 ^- Caf<? of SubfcnptioHs p.. 47. - ■ ' 
 
 6C 
 
cc 
 
 ( 63 ) 
 
 *^ admit none to the office of a DBacon^ who hoId> 
 the faith of any particular Church, if that faith 
 be contrary to the doolrine of the Apofiks \ and 
 an Apoftolical dire6lion in particular to the 
 Governors of the Church, to examine the can- 
 didates for the miniflry by nothing but the faith 
 ^* of the Apoflles j and by no other kind of teffr 
 " whatfoever""'— And fo Mr. Chandler thinks he 
 has done the bufinefs ! But, what if I fhould afk 
 him, if they are to examine the candidates by no 
 other kind ofte^ whatfoever than the' mere words of 
 Scripture (for That is his meaning) how will they 
 know^ fince thofe words have different and incon- 
 fiftent fenfes affixed to them, whether the faith 
 which the candidates hold, he contrary to the doc- 
 trine of the Apoftles or not ? — He fays they are 
 7iot to be admitted^ if it be fcA.md that they hold a 
 faith contrary to the do5frine of the Apo^les, This 
 overturns his inference^ that the Apoftle's diredion,- 
 is to examine by no other kind of te§i whatfoever 
 but by the 7nere words of Scripture ; to which, all 
 parties, and fecfls of Chriflians, will e(iiially affent ; 
 and therefore here will be no room to reje^ any of 
 them ; and fo his better inference would prove, that 
 the Apoftle had given a dire5lion to rejcoi^ which 
 could never he put inpraBice j and if Mr, Chand- 
 ler's method of examination (for he mud excufe 
 me from calling it the Apoftle's) will not introduce 
 only Popery into one Church, Lutheranifm into 
 another, Calvinifm into a third, and Arianifin or 
 Socinianifm into others ; it will however, not acci- 
 dentally but neceffarily, introduce Popery, Luthe-^ 
 ranifm, Calvinijm, Arianifmy Socinianifm, and a 
 tribe of ten thoufand other contradictory do^rines 
 into one and the fame Church — in which Mr, 
 Chandler fees no abfurdity ac all-^ — He afks, 
 
 '' would 
 I Cafe of Subfcription, p. 4S. 
 
( 64 ) 
 
 '' would any befides fuch acute Divines as Mr. 
 •' White^ and his fellow- labourer the Champion^ 
 *' ever argue, that becaufe Deacons muft hold 
 *' the my fiery of the faith in Chrift, the^ muft 
 *' therefore hold the myfteries of the faith in the 
 *' Church of Rome «/ "■■ It has been fhewn, 
 that neither Mr. IVhite nor his fellow- labourer 
 reafon in any fuch manner ; But it has been 
 Ihewn too, that Mr. Chandler (as acute a rea- 
 foner as he is) cannot avoid this very confequence. 
 For, if All, without exception of any denomination cr 
 party of Chriftiam whatfoever^ are to be received 
 into the jninifiry^ in Mr. Chandler^s all-comprehen- 
 five Church, upon the broad-bottom fcheme of 
 examination by affent to the mere words of Scri- 
 pture ; and if Papifis, as well as others, will 
 flflent to the mere words of Scripture ; the necefla- 
 ry, and unavoidable confequence is, that Papifts 
 muft be admitted among the reft— And as This 
 will, I fuppofe, be efteemed to fill up the meafure 
 of abfurdity in his fcheme ; fo it will, at the fame 
 time, be thought to render it ripe to its ruin too— 
 not to be prevented, by all the rotten props which 
 Mr. Chandler^ and his fellow-labourer the Old 
 fVhig^ can drag to its fupport— And therefore, 
 when, in the fame page, he fays that we " cor- 
 *' rupt, interpolate^ mangle^ and pervert thefe 
 ** Apoftolical injunftions, and introduce a rule 
 *' of judging of minijlerial qualification s^ that may 
 *' be, and in the nature of the thing frequently 
 *' muft be, the deftrudlon cf Chrift's dodlrine, 
 *' and the means of introducing every kind of er- 
 *' ror and herefy into the Chriftian Church ; " he 
 Ihould here have recolledted himfelf, and told his 
 friend that he had forgot himf'lf again •, and that 
 
 all 
 
 I Cafe of Subfcrlption, p. 4^. 
 
{ 65 ) 
 
 ali this IS applicable, with much greater truth and 
 propriety, to his owyi Jcheme, 
 
 " The rule (he tells us) is certain and evident, 
 *' if men will fee it, viz, their confenting to the 
 *' wWefome words of our Lordjefus Chrift^ and the 
 " do5irine according to godlinefSy or holding faft the 
 <c j'Qyf)^ of found words in faith and love^ delivered 
 *' by the Apofile'' '\ And this, I fuppofe, is to 
 be an argument, if Mr. Chandler can get any 
 body to fee it, that the Apoflle's rule of examina-- 
 tion, is only to hold fafi the 7nere words of Scri- 
 pture ; though the perfons examined, when they 
 afTent to them, underftand them in ever fo many 
 different znd- contradi5fory fenfes '\ that is, that they 
 are to hold faft (as they have been made) the wijid 
 of dodlrine only, without inquiring any thing as 
 to the do5irines themfelves contained in thofe words ; 
 which is to make the Apoftle author of fuch a 
 rule of examination, as no one, except Mr.' Cband^ - 
 ler, would look upon to be any exayninnfim at all, ' 
 " 'Timothy (he fays) had no power and'authb- 
 " rity to vary from this form of tryal ^ ;'* viz. 
 whether the candidates con fen t to the wholefome 
 words of Chrift, and the do5frine according to god- 
 linefs, the form of found words, &c. No ; nor is 
 taking the heft method to render it effectual, and 
 of any ufe, varying from it — To ufe, in fuch a 
 cafe. Scripture-words only, when the candidates 
 make ufe of them in very different fenfes, would 
 really be varying from the rule of examining whe- 
 ther they held the do5irine according to godlinefs ; 
 and the true way of keeping to the rule, is to 
 guard againil prevarication *, by not taking an 
 afTent, from the candidates, to mere wordsy inftead 
 . K of 
 
 * Cafe of Subfcription, p. 49. 
 " Cafe of Subfcription, p. 49, 
 
( 66 ) 
 
 of an explicite affent to the do5frines contained in 
 them. 
 
 But, not to examine by mere Scripture -words 
 is, he fays, to " go beyond the ftandard and teft, 
 *' in things of pure revelation ^" — But Scripture, 
 by this method, would be made no ftandard at all. 
 What are Scripture-words to be the ftandard of? 
 oido5frines? yes, when thofe words are rightly 
 underftood, and fome determinate fenfe affixed to 
 them : But, without that, they are no ftandard to 
 meafure any thing by, except it be letters and fyl- 
 lahles *, any more than a foot would be the standard 
 for twenty different men to meafure by, while 
 each man underftood it to contain a different num- 
 ber of inches \ And 'tis they " minifter quseftions 
 *' and ftrifes of words, which have litde or no 
 *' tendency to godhnefs ^V who infift, and con- 
 tend fo much for the mere words of Scripture only, 
 without concerning thelnfelves about thQgodlinefs 
 or the do^rines they contain. 
 
 Mr. Chandler next fpends fix or feven pages, in 
 endeavouring to prove, that it is effential to the Scri- 
 pture-notion of an heretic^ in the criminal fenfe of it, 
 that he be a corrupt^ profligate man, openly known to. 
 be fuch ; and that fuch are the only Scripture-heretics 
 which Church- Governors have any authority from 
 ^it. iii. 10. to ?-<?;V^. — What he fays, is very far 
 from proviijg any thing about it — mere random con- 
 clufions, from arbitrary premifes — "A heredc 
 " (fays he) is one who voluntarily feparates from 
 *^ the Church, i^c. and who holds opinions diffe- 
 *' rent from, and repugnant to the Chriftian 
 *' faith." — very well — But now he runs away too 
 faft — — " And as fuch a feparatlon from the 
 " Chriftian Church muft be the effed of fome 
 
 ^f very 
 
 '* Cafe of Subfcription, p. 49. 
 y Cafe of Subfcription, p. 49. 
 
( ^7 ) 
 
 '^ very corrupt paffions and affedlons, and to 
 *' promote fome very bud purpofes and views ; 
 *' hence 'tis ejfential to the notion of a heretic in 
 *' Scripture, in the crbninal fenfe of it, that he be 
 *' a corrupt^ profligate^ wicked mzn^ openly known xo' 
 ^^ be fuch ; feparating from the Church, and fpread- 
 *' ing his own wicked principles, the better to 
 *' promote and carry on his felfifh, bafe, and evil 
 *' intentions^." — /i/^/^r^ 'tis effen tied to the notion 
 of an heretic, &c. Whence does all this ap- . 
 pear to be effential ? — Why, becaufe Mr. Chand- 
 ler has taken upon him to ajfert^ without offering at 
 any kind o{ proof ^ that every one who feparate^ 
 from the Church, and holds opinions repugnant 
 to the Chriftian faith, muji do thi^ from fome very 
 corrupt pafftons and affe^ions^ and to promote fome 
 very bad purpofes and views, i. e. knowing them 
 to he fuch : For Mr. Chandler fays, he mud be 
 fuch an one as is f elf -condemned^ which he explains 
 to be, " condemned by his own confcience^ as eve- 
 '^ ry had man is, who ever gives himfelf leave to 
 '^ reflefl ; confcious to himfelf th^t he a6ls contrary 
 " to his obligations and duty a".— But is all this 
 felf-evident, or to be taken upon Mr. Cha?:dler's 
 word ? And is his extenfivs Charity at lall contra^- 
 <?^intothefe narrow principles? — 1 afiure him, my 
 notions of men and things are not fo confined 
 For I mud own, that I cannot conceive the im- 
 pOiTibility that a man may, through miftake and 
 fnifu7iderftanding firipture, or through tat fallibility 
 and weahiefs of human reafon^ be led to hold opi- 
 nions which may in reality, either immediately, 
 or confequentially, be repugnant to the true Chri- 
 ftian faith. — But this, which may be the eftedl 
 merely of tht fallibility oi human reafon, Mr. Chand- 
 
 K 2 kr 
 
 * Cafe of Subfcription, p. 51. 
 ! Cafe of Subfcription, p. 51. 
 
( 68 ) 
 
 kr affirms mufi be the effedl of corrupt paffions and 
 affeuliom •, and hence 'tis eflential to an heretic to 
 
 be 2. Jelfijhy hafe^ corrupt^ profligate m'^n 1 give 
 
 this only as a fpecimen of Mr. Chandler^ manner 
 of reafoning, — As to the quasllion, concerning the 
 Scripture-notion of an heretic^ and who are fuch^ in 
 refpe(5t to the purpofes of Church- difcipUne •, 'tis an 
 old flory. The controverfy was exhaufted fome 
 years fince, between Dr. Stehhing and Mr. Fofter \ 
 when, after the matter had been fully and tho- 
 roughly debated in fix or feven pamphlets, for 
 near two years together ; Dr. Stehhing profecuting 
 thefubjedt with learning and judgment, as long as 
 there was any thing of confequence remaining to be 
 faid, fufficient for a four penny pamphlet \ and Mr. 
 Fofter y when he could fay nothings refolving (as is 
 commonly the cafe) to have the laft word, was at 
 length driven into a news-paper, and made his exit 
 on ^hurfday, the ijth day of March, one thoufand fe- 
 ven hundred and thirty fix, in the Old Whig — the 
 common- fhore, into which all the dirty calumny from 
 all quarters, againft the Church and Clergy, for 
 fome time, difembogued itfelf. — I fliall therefore 
 trouble the reader with nothing farther on this 
 head, but think it fufficient to refer. 
 
 Now, from \\\t{t general apoftolical direEiions \ 
 to commit the doElrine to fuch men only who were 
 'Well inftruEledj were fit, skilful, and duly quali- 
 fied to teach the true Chriftian doElrine -, to fearch, 
 inquire, and avoid thofe who caufe divifions and 
 offences contrary to the true doElrine ; to prove, try, 
 and examine the candidates for the miniftry, whether 
 they held the myftery of the faith ; my argument 
 proceded, that " therefore, though the Apoftles 
 have not faid in fo many words, that the Go- 
 vernors of the Church fhall require fubfcription 
 to a fct of explanatory articles ; yet we have 
 from the Apoftles, notwithftanding, fufficienc 
 
 " autho- 
 
 6C 
 
€C 
 
 
 «c 
 
 (69) 
 
 authority for fuch pradice. For the order to 
 
 examine, and prove, is general^ and the means 
 
 left, as they always mud be, to the difcretion o^ 
 
 thofe who are to exercije fuch authority ; fince 
 
 the means and methods of difcovering who are 
 
 found in the faith, and who are not fo, muft 
 
 alter as times and circiimjlances alter, as herefies 
 
 are fewer or more numerous^ as the cunning 
 
 craft of men makes 11 proportionably more or lels 
 
 difficult to difcover their real fentiments ^ ".' 
 
 One would think there is nothing in this reafon- 
 
 ing, but what is agreeable to fenfe and truth ; yec 
 
 Mr. Chandler thinks it fufficient to pafs it off 
 
 in that eafy manner^ that " the only argument I 
 
 *' attempt to produce for this authority, is, that 
 
 *' becaufe the Apoftles command one thing, they 
 
 *' have given us authority to do another ^ ". But f 
 
 Ihall not part with him fo : For it is true, and a 
 
 good argument in a thoufand inftances, that a 
 
 command to do one things may include an authority 
 
 to do another, — Does not a command to do any 
 
 thing where the means are left midetermined^ or 
 
 wt exprejfed (whether they are, or are not fo in 
 
 the prefent cafe, is another quasftion, and will pre- 
 
 fently come under examination) include an autho- 
 
 rity to make ufe of the heft means to execute that 
 
 command ? But he would have the reader under- 
 
 ftand, by another, fomething inconfiftent with, or 
 
 contradiElory to the one thing commanded : But 
 
 then, befides that he is fallacioufly playing upon 
 
 words, his aflertion will not be true, viz, " that 
 
 " the argument I ufe, to prove the apouolical 
 
 *' authority in the prefent cafe, is, that hecaufe the 
 
 " Apoftles ha-ve cotnmanded one thing, they have 
 
 ' ' given authority to do another :" For, the other thing 
 
 will 
 
 *• Church of Engtand \ind. p. 41. 
 ^ Cafe of Subfcription, p. 58. 
 
( 70 ) 
 
 will appear, in the courfe of this debate, ta be 
 only the particular means of performing the thing 
 commanded in general, to the beji advantage ; and 
 therefore, uniefs he can prove (which we fnall find 
 he cannot) that thefe means are inconfiftent with, 
 or contrary to the general command, he will fay no- 
 thing. If, on the contrary, it (hall appear, that 
 an explanatory inquiry is not only the hejl, but 
 the necejjary means of performing thefe general 
 co?nmands, to any purpofe at all ; then my argu- 
 ment, for the apofbolical authority claimed, is not 
 to be overturned by better arguments than Mr. 
 Chandler has brought againft it. 
 
 Now then let us attend to Mr. Chandler^ j^dg- 
 fnent, which, he fays, he muft he excufed if he pajfes 
 en this part of the controversy, and affirms (which, 
 generally fpeaking, is all the reafon he will afford 
 us) " that Chrift and his Apofbles have given, 
 •' neither in exprefs terms, nor by any fair im- 
 *' plication, deduction, or confequence, any pow- 
 ** er, or fbadow of power, to the Church, or Go- 
 *' vernors of it, to try the faith of any perfons 
 *' whatfoever by articles of their own making, or by 
 *^ any other kind of tefts and ftandards of ortho- 
 *^ doxy, but the holy Scriptures ^ " — Articles of 
 their own making ! another ambiguity ! Does he 
 mean articles of faith of their own making, fuch as 
 are not Scripture-faith ? Who ever contended for 
 examination by fuch articles? Yet this is the only 
 fenfe in which he will be able to maintain his 
 affirmation : For if he means, that no authority 
 can be deduced from Scripture, by any fair im- 
 plication, or confequence (for thofe who are com- 
 manded to examine the candidates for the mini- 
 ftry, whether they hold the Scripture-dodrine) to 
 examine by articles compofed in words explanatory 
 
 of 
 
 f Cafe of Subfcription, p. 53. 
 
( 71 ) 
 
 of Scripttire-'WDrds^ when the ufe of fuch Scripture" 
 words only (having had differefit and inconfiftent 
 fenfes and meanings affixed to them) becomes in- . 
 fufficient to difcover whether the candidates do or 
 do not hold the Scripture-do5lriney which is what, 
 by fuppofition, they are to inquire about ; If this 
 be the meaning of his affirmation^ he is a bolder 
 man (not than I thought him, but) than his abili-. 
 ties will jullify ; and the proof of the contrary- 
 truth has been fufficiently made good. 
 
 Thus again he fays, that there is no power 
 given to try the faith of any perfons whatever 
 ** by any other flandards of orthodoxy, but the 
 *' holy Scriptures ; which to all Chriftians, and 
 '' in all controverfies of faith and dodlrine, is [are] 
 *' and fhouid be^ the fole authoritative authentick 
 '' 'iud<^e^ by which alone all qu^Ilions of this -na- 
 *' ture fhouid be determined and decided*^".—* 
 True : But this does not interfere with the autho- 
 rity contended for — Scripture ftill remains \htftan^ 
 dard of orthodoxy^ the fole authoritative^ authentic 
 judge, by which all quaeftions of this nature, and 
 by which the dodrines of all explanatory articles 
 themfelves, are to be decided.— But how does he 
 make out his confequence -, that therefore explana- 
 tory articles can in no cafe be lawfully ufed ? — 
 Inftead of haranguing, and declaiming upon 
 every topic -, let me fee the qu^flion logically^ ra- 
 tionally argued. — Let him prove, by due force of 
 argurnent, that if the Scriptures be, in the laft re- 
 fult, the fiandard of orthodoxy, and the only autho- 
 ritative, authentic judge of all matters of faith ; 
 then and therefore, the Governors of the Church, 
 who are commanded to try and examine the can- 
 didates for the miniftry, are obliged (as a neceffary 
 CQnJequence from this propofition^ viz, that Scripture. 
 
 is 
 
 « Cafe of Subfcription, p. S^« 
 
72 ) 
 
 is the ftandard of orthodoxy, the fole authoritative 
 judge in matters of faith) to make this tryal folely^ 
 and merely by the words of Scripture ; when, by 
 hav^inghad different fenfcs affixed to them, it is be- 
 come impofjible to difcover, by the ufe of thefe Scri- 
 pure-words only, whether the candidates hoJd the 
 Scripure- doctrine. ^— When he has fairly proved 
 this confeqiience, from thofe premifes, he will then 
 have a right to call what he has given us, an argu- 
 ment -, which, 'till then, / mufl be excufed if I pafs 
 my judgment upon it, and call it only a With po- 
 pular preaching, and a confequence of his own 
 making. 
 
 But (fays he) " the mod certain inference from 
 *' hence, is" — from whence ? from Scripture be- 
 ing the fole authoritative, authentic judge in matters 
 of faith. Well ; what is the mod certain infe- 
 rence from hence ? W^hy, " that as to what this 
 *' rule hath -left undecided, every Chriftian fhould 
 be left to his own fenfe, and the peaceable pof-' 
 felTion of his private fentiments ; and that none 
 have any right herein to diEiate to his confci- 
 *' ence, or make any authoritative decifion for 
 *' him ^". — And this 77iofl certain inference, might 
 mofl certainly as well have been kept to himfelf, 
 for any good it does in the controverfy between 
 him and me. — As to what Scripture has left un- 
 decided, I am ready to agree with him, that every 
 Chriftian (hould be left to his own fenfe, and the 
 peaceable poffeffton of his private fentiments. 
 
 But give me leave to afk, how we are to de- 
 termine when Scripture has, and when ft has ;?<?/, 
 left a do(5lrine undecided? This depends upon 
 men's agreeing upon the one, only, true, and ge- 
 nuine fenfe oi Scripture-words, In fuch cafes, where 
 there is this agreement, there will be no occafion 
 
 for 
 
 ^ Cafe of Subfcription, p. 5^. 
 
 cc 
 
( 73 ) 
 
 for any contention about a right of private judg- 
 ment, and the peaceable pofiffion of our private fen- 
 timenis \ becaufe every m^iViS private fentiments will 
 be the fame, and the fame with the puMic fentU 
 ments \ and no room for any one's peaceable pcjfef- 
 fton to be diflurbed : But if, in many cafes, diife- 
 rent fe6ls and parties of Chrillians, have contended 
 for their refpedive different and inconfiftent fenfes, 
 and m,eanin^s of Scripture-words ; I doubt we 
 fliall not find it fo eafy to agree about what Scrip- 
 ture, in fuch cafes, has, or has not, left undecided % 
 which yet Mr. Chandler takes here for granted to 
 be, in ail inflances, a -joell known thing. ---Hs.vQ 
 not I as much a right to fay of a dodrine, that 
 Scripture has not left it undecided ; as Mr. Chand- 
 ler has to fay, that Scripture has left it fo .^ And 
 yet, 'till this previous qucefiion be determined, we 
 are but where w^e were -, and Mr. Chandler's mofi 
 certain inference, that " as to what Scripture has 
 *' left undecided, every Chriflian fiiould be left 
 " to his ownfenfe f though very true, will be of 
 no ufe in pradtice. 
 
 But, as for myfelfj I will readily admit more 
 than Mr. Chandler, by his reftridlive claufe, re- 
 quires ! For, fuppofing Scripture to have really 
 Ml nothing undecided ', I fhall never contend, that, 
 as to matters of faith, any man's confcience fhould 
 be diulated to, any authoritative decifion made for 
 him, in cafes where he is not fatisfied that Scrip- 
 ture has decided the matter, or may think it has 
 decided for him. Every man ought to be left, in 
 fuch cafes, in the peaceable poffeffion of his confcience^ 
 zndi private fentiments,—T\iQ right of private judg- 
 ment, fincerely and confcientioufly ufed, I would, 
 as flrenuoufly as Mr. Chandler, maintain againft all 
 unjufl impofition, or oppofition, from whatever 
 quarter it may come, — But, in the prefent cafe of 
 examining the candidates for the miniftry by e^pla- 
 
 L natory 
 
( 74 ) 
 
 natcry articles^ I really cannot find out any di6lating 
 to their confcience^ any authoritative decifion made 
 for them \ or that tbey are not ilill left in \ht peaceable 
 -poffejfton of their private fentiments — The authorita- 
 tive decifion in explanatory articles^ is only as to the 
 faith and opinions of the Church — To the candi- 
 dates^ they are only a teft^ or inquiry to difccver 
 what their private fentiments are ; what decifion 
 they have already made for themfelves *, and whoever 
 claim a right to be admitted as Pubhc Teachers, 
 without making fuch a difcovery, i. e, aright to 
 teach publicly whatever do6lrines and opinions they 
 pleafe, as Scripture-do6lrine, tho* ever fo contra- 
 didlory to the do(5lrines of that Church into which 
 they claim fuch admilTion -, they are the men who 
 thus intrude upon the liberty of that Church andT^;- 
 ciety of Chriftians -, demand a right o^difturbing them 
 in the peaceable poffeffion of their fe?itijnents -, dilate 
 to their confcience whom they ought to admit to, 
 and whom reject from the oiHce of Public Teach- 
 ers -, and make an arbitrary decifion for them^ how 
 they fhall interpret Scripture, and underftand the 
 apoftolical injundlions. 
 
 I s H A L L therefore take the liberty here of tel- 
 ling Mr. Chandler^ what I before told the old 
 whig^ that he ought to know, that, as every man's 
 own judgment and confcience, is to him the rule 
 of his own faith and condu6l, in the due difcharge 
 of any office and trull committed to him •, fo the 
 judgment and confcience of the Churchy and Gover- 
 nors therein , are to tl^em the rule of their own faith 
 and conduct, in the like difcharge of their trufts ; 
 that the Governors therefore in every divifion of 
 the Chriflian Church, to whom the important iruft 
 is committed of ordaining Public Teachers in it, muil 
 condud: themfelves, in the difcharge of this truft, 
 by the rule of their own judgment and confcience i 
 which is, and ought to be allowed the rule to them^ 
 
 as 
 
( 75 ) 
 
 as well as to Mr. Chajidkr^ and the old whig.^ 
 Thefe gentlemen therefore, are tJmnfelves guilty of 
 the very crime of which they acciife the Church, 
 Tjiey are invadifig the liberty of a whole body ; im- 
 ■pofing their fchernes of government upon it •, demand- 
 •jng them to deliver up their judgment and their 
 confcience to their dire^ion -, and, while loudly 
 pleading for tht'ir own freedom^ are for taking others 
 by the throaty and fettering them at difcretion. 
 
 " Jf (fays Mr. Chandler) the Clergy's explana- 
 ■ tory articles of faith, and the enforcing fubfcrip- 
 tions to them had been a more proper teft, 
 than the words and doftrine of Scripture itfelf, 
 we fhould have had plain direcflions on this 
 head to Ti?nothy and Titus, amongft the other 
 advices that the Apoftle gave them •, and 
 he would not have left a matter of fuch confe- 
 quence merely to the determinations of human 
 prudence^ &c.^ " — Will he venture to (land by 
 this kind of argument? — that the particular means 
 of performing all the apoftolical diretlions, are ahvays 
 fpecified in Scripture ? — If he will, I may turn his 
 own artillery upon him ; and, upon the credit of 
 this argument (as far as it will go) may tell him, 
 that if always keeping to t\\Qinere words of Scrips 
 ture only, in all times and circumftances of the 
 Church, though thoje words fhould be made ufe of 
 in very, different and contradiElory fenfes, was the 
 file and invariable method intended by the Apoftle s 
 tor examining the candidates for the miniftry (as Mr, 
 Cha7idler pretends it was) then we fhould have had 
 this method particularly and explicitly fpecified to 
 "Timothy and Titus. — But This is really defcending 
 fo low, to the very dregs of reafoning, that I fhall 
 leave Mr. Chandler in the peaceable poffeffi on of this 
 
 L 2 private 
 
 § Vid. Church of "England vindicated, p. 1.3. 
 ^ Cafe of Subfcription, p. 59- 
 
( 76 ) 
 
 private fentiment, — But I cannot help juft pointing 
 out to the reader, once for all, Mr. Chandler''^ 
 jumbling together here, as in other places. Scrip- 
 ture-words and Scripture- doclrine ; as if, becaufe 
 Scripture-doolrine is the tefl of faith^ therefore the 
 ufe of Scripture-words only mufl always be fo too ; 
 and his charging the church with enforcing fubfcrip- 
 tion, and yet calling it a tefi^ which nothing en- 
 forced can ever be -, and therefore (hews, that, as 
 it really is offered as a teft^ it cannot be enforced-^ 
 I really wifh Mr. Chandler would learn a little to 
 feparate his Ideas ; he would come much better 
 prepared for controverfy, and would have this far- 
 ther advantage by it, that they would appear to be 
 more in number^ than at prefent they feem to be. 
 
 From the general apoftolical dire5iions I farther 
 argued, that, " fince thefe are all general rules 
 which are ordered to he ohferved by the Churchy 
 and the particular methods of doing this left un- 
 determined ; and fince it is yet neceffa^-y that 
 they fhouldhe determined, in order to obtain the 
 end which the Apoftles defigned ; it follows, that 
 there is authority in the Church to determine fuch 
 methods ' ." To this Mr. Chandler roundly 
 jinfwers, that ' ' the affertion itfelf^ that the partis 
 *' cular methods of doing this are Ith undetermined^ 
 ^' IS abfolutely groundlefs \ and I am forry (fays he) 
 '' Mr. White and his fellow labourer arcfo ill ac- 
 ^' quainted with their Bibles^ as to venture to af- 
 " firm any fuch thing ^ '*. — ^To pafs by ill manners 
 with the contempt it deferves, lee us hear how he 
 makes this out. 
 
 " My New ^eflament^^^-^Kye^ let us fee what 
 M.r.Chandler^sNewTeJiament[3.ys-'\Nhy^ " my New 
 ^' ^eftafnent mod certainly and exprefsly determines 
 
 " the 
 
 '^ Church cf England vindicated, p. x^> 
 ^ Qzit of Subfcription,. p= 6i. 
 
 ICC 
 6C 
 
£C 
 
 
 ( 77 ) 
 
 the rule of tryal, and lays one down of perpe- 
 ^' tual obligation in the Chriftian Church, that is 
 *' to fuperfede all other rules and forms what- 
 *' ever " and this rule is — you Ihall fee what — 
 ' fearch the Scriptures, Tbefe are they which 
 teftify of me^ was the language of One, who 
 ihould befV know the propereft method of deter- 
 mining all queftions relating to his own perfon 
 *' and dod;rine ^" ^x. Chandler is a little un- 
 lucky here, in citing thefe words as the properefi 
 method of determining all gu^ftions relating to Chriji^s 
 perfon and doElrine. He fliould have recoliefted, 
 that this diredlion xo fearch the Scriptures {Johnv, 
 39.) though laid down in ihtNew Teftament^ re- 
 lates to the Scriptures of the Old Teftament \ and 
 it was very proper for our Lord to fend the JeiJuS^ 
 who believed not on him, to the Old Tefta?nenty 
 whofe divine authority they acknowledged ; as 
 v^\\?it ieftified of him : But furely, the Scriptures of 
 the Old ^eftament are not ?ww the properefi method 
 of determining all queftions relating to Chriji's 
 perfon and doctrine : yet, according to Mr. Chand- 
 lerh reprefentation of the matter, our Lord fends 
 all Chriftians now^ to the Scriptures of the Old 
 *Teflament as the properefi inethod of determining all 
 quseftions relating to his perfon and do^rine. — I fay 
 all Chriftians now. For Mr. Chandler has preclud- 
 ed his retreat, that he meant this as given only to 
 th^Jews ', by having cited the diret^ion as given here 
 to be of perpetual obligation in the Chriftian Church.-^ 
 If he meant to have the words^ fearch the Scriptures, 
 underftood in general, to be t\iQ propereft method of 
 determining all quceftions of faith, without regarding 
 t\\Q particular meaning of them, as they fland in the 
 place from whence he has cited them ; then 1 fay 
 Jie was unlucky,m happening to cite words which had 
 
 a 
 
 ^ C3.fe of Subfcription, p. 6|. 
 
( 78 ) , 
 
 a ven particular mean'm^^ when he might have cited 
 lb many othtr ge/7:ral ones ; and in reprefenting it as 
 given for a perpetual rule in the Cbriftian Churchy 
 that to fearch the Old Teftament is the propereft me- 
 thod of determining all qusftions about CbrijTs 
 ^erfon and docfrine. — This is the accuracy of one, 
 who pities Mr. White and myfelf for being ill ac- 
 quainted zvith our Bibles.-^lt fhews that he quotes 
 in the fame random fnanner that he reafons \ which 
 was all I intended by this remark. 
 
 Let us take thefe words, fearch the Scriptures ^ 
 as detached from their proper place and occafion, 
 and underiland them as a general direBion relating 
 to both Tefiaments-^3.nd what then ?— why then, 
 this is the " propereft method of determining all 
 ** queflions relating to the perfon and do6lrine of 
 " Chrift." — Who difputes it ? But how does he 
 prove, what he muft prove if he proves any thing 
 to the purpofe, that this direction, to fearch the 
 Scriptures^ is an e'xcluftve rult fup erf e ding all expla- 
 natory inquiry in regard to the candidates for the mi- 
 rdftry ? — Does a direction to fearch the Scriptures, 
 as the rule of determiining all quc'eftions of faith 
 and do6trine, prove that an examination by Scrip- 
 tuxQ- words only^ is fufficient to difcover whether they 
 hold the true doofrine contained in thofe Scriptures^ 
 which we are diredled to fearch into ? Suppofe 
 the qu^ftions arife from the different meanings and 
 fenfes in which Scripture-words are ufed ; the de- 
 termination offuch qu^ftions will then depend upon 
 the true meaning of thofe Scripture-words : I would 
 therefore defire him to inform me, how a direc- 
 tion to fearch the Scriptures, can be a rule of de- 
 termining all quseftions of fiiith ; quaeftions which 
 arife about the very meaning of Scripture-words ; if 
 it be fuch a rule, as Mr. Chandler pretends it is, 
 as excludes cind fupe?fedes all explanatory inquiry \nto 
 the meaning of thofe words .^— But Thefe are incon* 
 
 fiftences^ 
 
( 79 ) 
 
 fijlcnces which, I fancy, will require more critical art 
 to reconcile, than Mr. Chandler appears to be ma- 
 iler of. 
 
 The reft of the quotations from Mr. Chandler'*^ 
 New 'Teftament are much of a piece. — If ye continue 
 in my word^ then are ye my difciples indeed. — He 
 that receivetb not my words halh one that judge th 
 him'^ — with more to the fame purpofe, about 
 keeping ChrijTs words, keeping Cbrijl's fayings, and 
 the like. Upon which he obferves, " If I un- 
 " derftand thefe expreffions, and others like them 
 ^' might be mentioned" (aye, five hundred) 
 *'- the meaning of them is -, that continuance in 
 *' the words or dovlrines of Chrift, tloofe words 
 " which he [poke, and which he received from his 
 *' Father, and gave to his difciples, and the re- 
 " ceiving and keeping thefe words^ is the true 
 " charadleriftick of a Chriftian \ the only fure me- 
 thod bf underftanding and knomng his truths 
 of efcaping the condemnation of God, and ma- 
 nifefting our afFedion and, duty to Chrift : i.e. 
 Chrift's word is the only teft of truth., and 'tis 
 *' the duty and honour of Apollles, Minifters, 
 " and all Chriftians, to abide by and adhere to 
 *' it"."— Does any man deny this? furely Mr, 
 Chandler cannot mean (though I don't know but 
 he may, for we have had arguments from him of 
 the fame fize) that the repetition of the words, and 
 the fayings here, are to ftand for a proof that 
 Scripture has injoined hereby the Governors of the 
 Church, to examine the candidates for the mini- 
 ftry by the inere words of Scripture only — — 
 And yet, unlefs the paffages he has produced 
 prove this, they prove nothing againft me. — The 
 words here, the Ko-pt, the f>;^.«fc7«, fignify no more 
 
 than 
 
 »" John viil, 31. xii. 48. 
 
 ^ Cafe of Subrcription, p. 62, 
 
 
( 8o ) 
 
 than the douirines. Chrift^s wordsy and Chrifl^s 
 fayings liere, are Chrid's dotlrines : And becaufe a 
 continuance in the doBrlnes of Chrift, the receiv- 
 ing and keeping his do^rines^ be the true charaEle- 
 riftic of a Chriftiany and the ordy fure method of un- 
 derfianding and knoimng his truth ; Though Chrifl's 
 doilrine be the only tefi of truths and the duty and 
 honour of Apojiles^ Minifters^ and all Chrijlians, be 
 to abide by, and adhere to Chrifl's do^rine ; By 
 what rule in Mr. Chandler's logic does it follow, 
 that therefore the ufe of the mere words of Scripture 
 by the candidates for the miniftry, are fufficient 
 to difcover in what fenfe they ufe thofe words \ and 
 what doolrine they underfland to be contained in 
 thetn^ when they have been fo differently under^ 
 flood? And if the ufe of the mere words of Scrip- 
 ture will not difcover this, how then are they triedy 
 or examined by them, whether they hold the doc- 
 trine of Chrift ; which is allowed to be the quali- 
 fication necejfary for their admifjion^ and concerning 
 which the tryd is to be made, if it is to be a tryal 
 of any fignificancy ? 
 
 Of the like force are all his other quotations of 
 Scripture-texts ; of conferring to the wholefome words 
 of Chrift \ of obeying the pattern of do^rine ; of 
 preaching no other Gofpel ; of holding fafl the form 
 of found words^ the good depofit of found wordsy the 
 faithful- wordy and the like : All which, 'till Mr. 
 Chaftdler has contrived fome rule of criticifm, to 
 fix down the fenfe of holding faft the form of found 
 wordsy to fignify that the Governors of the Church 
 are hereby limited /? to hold faft the form of found 
 words, that, in examining candidates for the office 
 of the miniftry, they are never to make ufe of any 
 other words than the 7nere words of Scripture, 
 though ever fo differently underftood — 'till Mr. 
 Chandler has fairly proved this to be the meaning of 
 holding faft the form of found words ^ or to be a 
 
 neceffary 
 
(X 
 
 ( 8i ) 
 
 necejfary confequence from this direflion ; he may 
 indeed repeat thefe, and a hundred other paflages 
 of Scripture of the like import, and may tell us 
 that hu New Teftament exprefdy determines the rule 
 of tryal—hx\^ when he has done, he may repeat 
 too, if he pleafes, the fir ft chapter of Genefis^ 
 which will be juft of as much fervice to him as the 
 other. 
 
 But let us attend him in the progrefs of his 
 argument—'' According to thefe apoftolical con- 
 *' llicutions, there was a form, tottd^, a model, 
 or pattern of dodtrine — This model ofdodrine 
 was compleat^ from which there was to be no 
 variation — Timothy and Titus were to adhere to 
 it'— The Bifhops and Church-Governors were 
 " -to hold it fail"— To what end ? Mr. Chandler 
 fhall tell you in his own words—" that by the 
 *' found doBrine contained in this form, they 
 *^ might effedually exhort and convince gain-fay- 
 " ers°" — Well -, and might they not keep to the 
 found doBrine^ contained in this form, without al- 
 ways keeping to the very words of it ? They were 
 to exhort and convince gain-fayers^ by the found 
 ioBrine contained in this form. The do^rine was 
 what they were thus injoined to hold faft. This 
 was the form^ the tz^tto?, the model they were to 
 adhere to^ and from which there was to be no va- 
 riation ; and when Mr. Chandler has proved, oa 
 the contrary, that the ti/ttd; fignifies the exa6l /f/- 
 ter\ and fyllahles of Scripture i and that thefe texts 
 injoin, that, in the examination of the candidates 
 for the miniftry, there fhall be no variation from 
 thefe letters and fyllaUes -, they will then, and not 
 *till then, be of fervice to him in the prefent quse- 
 ftion — Mr. Chandler fays, that Timothy was to 
 charge others not to contend about words^ as a thing 
 
 M profitable 
 
 « Cafe of Subfcription, p. 64. 
 
( 82 ) 
 
 prof table for Jtothing — This is againfl: him ; For 
 furely they moft contend about words, negledling 
 the tbifjg, who infift fo ftrenuoufly for the necef- 
 fity of ufing ScnptuvG- words only, even in cafes 
 where the ufe of them is become ambiguous ; not 
 they who contend, not about the mere words , but 
 about i\\t fenfe and do5irine of Scripture — 'Tis Mr. 
 Chandler therefore who falls under the cenfure of 
 contending about words ; and all his arguments, as 
 they center in this, fo the reader will find them to 
 be accordingly — profitable for nothing. Was TituSy 
 or the Bifhops he was to ordain, tied up to exhort 
 and convince gain- fay ers by the mere words of 
 Scripture only -, becaufe they were to hold fafl the 
 faithful word, and exhort and convince them by 
 found do^rine ? What if they found, that thefe 
 gain-fay erSy though they received the literal form 
 of doctrine, the Scripture-words ; yet rejedled the 
 found do5frine really contained in thofe words ; 
 and fo held the forin without the true power of 
 them, the floadow without the fubftance F-^How 
 was TituSy in this cafe, or the Bifhops, to exhort 
 and convince thefe gain fay ers ? Why, according 
 to Mr. Chandler, they were only to keep conti- 
 nually repeating the mere words of Scripture ; thofe 
 very words, and no other, which yet they knew 
 thefe gainfayers readily affented to from the very 
 firfl, and would do fo to the very lafl, without 
 being at all the more convinced of the found doc- 
 trine contained therein ; 'till they were farther con- 
 vinced of the true meaning 2indfenje of thofe words ; 
 which if Mr. Chandler can find out the fecret of 
 doing, by repeating over only the fame Scripture- 
 words, and no other ; he will fhew himfelf a much 
 greater genius, than at prefent I take him to be. 
 This is a method of convincing, which Mr. Chand- 
 ler, 'tis likely, would make ufe of; But which, I 
 believe, neitiier 'Titus nor St. Paul ever dream'd of. 
 
 But 
 

 ( 83 ) 
 
 But now for a dafh of criticifm — " yTnvjTrum^ 
 " (fays he) fignifies a fhort, compendious, plain, 
 " and perfpicuous fummary of things, in oppofi- 
 " tion to a prolix and more explicit and particular 
 " account of them, and thus it well anfvvers to 
 *' the word lu-mi^ the platform or model of doc- 
 *' trine, which was to be the rule and flandard, 
 with which every thing taught in the Chriftian 
 Church was to be compared, and by which it 
 was to be judged of and determined p." — But 
 notwithftanding this ym-wTruem was originally ever 
 fo plain and perfpicuous, before men had cor- 
 rupted it j yet, when various and contradidory 
 fenfes and meanings, fignifying different and con- 
 tradidory doctrines, have been put upon the 
 isjords of this T'mvjTnaaii ; it mufi: thereby be ren- 
 dered uncertain, in which of thefe fenfes and doc- 
 trines, any perfon ufes the words of it, while he 
 keeps to the mere words onl)\ and refufes all ex- 
 planatory inquiry, as Mr. Chandler advifcs him to 
 do •, for the governors of the Church, it feems, 
 are never to go beyond the letters and fyllables of 
 this TTnwTmffj; ', they have authority to examine 
 the candidates for the miniflry by thefe words only, 
 and by no other ; and all this, becaufe *' rmiuTTucni 
 " fignifies a plain fummary of things, by which 
 *' every dodrine was to be judged of, and is a 
 " perpetual rule of judging concerning the found- 
 " nefs of all men's fcntiments in the faith of 
 *' Chrift q." /. e. Becaufe the found dodrine of 
 Chrifl:, is really contained in certain words, which 
 have had alfo unfound fenfes, expreflive of unfound 
 dodrine put upon them ; therefore^ iht^koUhofe 
 words alone^ is a fufficient tefi^ whether the perfon 
 who ufes them alone^ holds the true or the falfe^ 
 the found or the unfound dodrine, contained in 
 
 M . ^ them—' 
 
 P Cafe of Subfcriptlon, p^ 65. q Ibid. p. 65. 
 
(84) 
 
 them — Here again are premifes and confeg^usnas 
 for you ! —But fince 'tis a piry that all this learn- 
 ing and criticifm, about T'Trorj-mmi and Tv^rcir, 
 fhould be thrown away •, I fhall borrow it of Mr. 
 Chandler for a moment ; and obferve, that, fince 
 this form of found words, this model and platform 
 of dovSlrine, was (as Mr. Chandler fays) a Jhort^ 
 conipendious fuminary of things \ it muft, from the 
 nature of it, when corrupted and perverted lo make 
 it teach different doctrines, not only admit of, but 
 require the more explication^ and render an explicite 
 inquiry in what fenfe the candidates for the mini- 
 dry underlland it, the more neceifary. But he 
 goes on ftill in thQ fame ft rain, repeating over ^nd 
 over the fame things, and to as little purpofe. — 
 He fays, that " St. P^///has given us an exceed- 
 *' ing particular rule, about preferving the purity 
 " of the faith." And what is it? Why, the old 
 rule, oi ^' holding faft the faithful word \^* i, e. the 
 general rule to do a thing, and the means how^ and 
 in what method it is to be done, are, with Mr. 
 Chandler, one and the fame thing. — The direction to 
 hold f aft the faithful word, is the fame, and no more, 
 than xo prefers e the purity of the faith \ and they are 
 both equally, and no more than, general rules : But 
 all this while, how is this to be done ? how are we to 
 preferve the purity of the faith ? Why, Mr. Chan- 
 dler tells you, by holding f aft the faithful word, i. e, 
 hy preferving the purity of the faith : But I muft 
 afk him ftill, how, and in what method, are we to 
 hold faft the faithful word ? Does a general direc- 
 tion to hold faft the faithful word, limit it to Mr. 
 Chandler's method of doing it, by holding faft 
 the mere words of Scripture only ? If not, 
 then his means are not fpecifed in this rule ; 
 which, as exceeding particular as he fays it is, is 
 
 not 
 
 ' Cafe of Subfcription, p. 66. 
 
( 85 ) 
 
 jiOt half fo exceeding particular^ as his reafoning 
 •upon it. 
 
 But it " exprelsly determines the method how 
 *' Bifhops are to preferve the purity of the faith, 
 *' in oppofition to all heretical oppofers ' ",-^An 
 heretic underftaiids the words of Scripture in a 
 perverted fenfe, and explains them in that fenfe to 
 the people -, ar.d *Mr. Chandler is to oppofe this 
 heretic, and convince the people of the contrary 
 dodlrine, and preferve the purity of the faith --^ 
 How ? Why, by holding faft, and repeating to them, 
 the mere words of Scripture only, and no other \ 
 and I fuppofe he is as likely to convince the peo- 
 ple, as to oppofe the heretic, by this method, to 
 any purpofe. — If this were all, a cohler is as able to 
 oppofe an heretic and convince the people^ as Mr. 
 Chandler y if he can but read the Bible. 
 
 We have a great deal more tautology, about 
 the one faith which the word of God contains, the 
 words of faith, the form of found words, the good 
 depofit, and the like • " ; from which he argues in 
 the old ftrain — "So that the particular way to 
 *' maintain the doftrine uncorrupt, is for pallors 
 " to teach what the Apoftle hath taught them, 
 ■* what they have learnt from his words""— »• 
 True •, But does this prove, that thefe pallors are 
 tied down hereby, to teach it only in his words ; 
 without attempting to explain thofe words ; to 
 fet their genuin fenfe, and the do6lrine really 
 contained in them, in its true light ; in oppofition 
 to other pallors, who have corrupted and per- 
 verted thofe words, by falfe glofTes and conftruc- 
 tions ? 
 
 . And now, after more dill about tht form of do- 
 Brine , and the good depofit, and making himfelf a 
 
 little 
 
 r 
 
 ■ Cafe of Subfcription, p.. 66. 
 ; * Cafe of Subfcription, p. 67, ,» {bi4. 
 
{ 86 ) 
 
 little merry with St, PauPs caution, not to be 
 ioffed to and fro hy the Jleight of men, er Tiavov^yttt <o^i 
 vfv ^.^S'64(iv vii 'ffAAt'M^, which he elegantly renders 
 cogging the dice ; he begins, with great felf-com- 
 placency, upon a review of his learned labours, 
 to be " aflonijhed, how any writers of integrity 
 *' and credit can quote all thefe paflages of Scri- 
 ^' pture, and yet gravely tell the world, that 
 *' thefe are all general rules, which are ordered to 
 " be obferved by the Church ^ " — But I fee no 
 reafon, from any thing Mr. Chandler*^ New ^efia- 
 ment has produced, to induce me to look upon 
 thefe apoitolical diredlions to be at all more par- 
 ticular 2ind fpecifical means, than I did before. — 
 Whenever Mr. Chandler finds that there is not any 
 force in his reafoning, then, he is aftonifhed — 
 Now, / am aftonifhed whenever 1 find that there 
 is, 
 
 " But every one of them (he fays) evidently 
 ' and particularly confronts and condemns the 
 ' pradlice" — of what? Why, "of fubftituting 
 ' the doftrines of men in the room of the doc- 
 ' trines of the word of God, of fetting up any 
 ' other form of found words, as the teft of un- 
 ' corruptnefs in the faith, than what that con-, 
 ' tains ^". — Does any pradice in the Church of 
 England come under this cenfure ? Are explana- 
 tory articles any farther contended for, than they 
 fhall appear to be warranted hy holy Scripture^ and 
 may be proved thereby ? — Does not this declaration 
 make a part of their explanatory articles ? — But 
 the quaeftion between Mr. Chandler and me (which 
 he induftrioufly obfcures) is, not, whether Scri- 
 pture, that form of found words, be not the only 
 teft o^ found doctrine j But, whether ifs being fo, 
 
 proves 
 
 " Cafe of Subfcriptlon, p. 68. 
 y Cafe of Subfcription, p. 68. 
 
( 87 ) 
 
 proves that therefore^ when the words of this teft 
 have been perverted to different and contradictory 
 meanings^ have been under ft ood, and made ufe 
 of, in different fenfes by different men ; whether, 
 in fuch circumftances, an explanatory examination^ 
 or, the requiring an affent to explanatory articles, 
 be not neceffary^ in order to difcover whether the 
 candidates for the miniftry hold the one true faith, 
 contained in that form of found words ; the ne- 
 ceflity of difcovering which, immediately follows 
 from the allowed right of examination into their 
 qualifications for the office of Public Teachers ; 
 which has been before fhewn. — 1'his h the qus- 
 ftion between Mr. Chandler and me ; and there- 
 fore all his long harangue^ about xht form of found 
 words being the only tefi of faith ^ is nothing at all 
 to the purpofe. 
 
 Upon the whole, I now leave it to the reader 
 to determine, whether Mr. Chandler has made out 
 the point he undertook to prove, viz. that what 
 1 call general., apoftolical rules ^ or direoiions to pre- 
 ferve the faith of Chrift, and to try and examine 
 the candidates for the miniftry ; are, on the con- 
 trary, not general rules, but particular^ and fpeci^ 
 fical means., and methods of doing this, as exclufive 
 of all explanatory inquiries ; and in the rnere words 
 of Scripture only. For This is what he muft 
 prove, or, the reader is defired to obferve, he 
 proves nothing. — The force of all he has faid a- 
 mounts to no more than this ; that, to hold faft 
 the doolrine of Scripture, is the only means to be 
 made uie of to preferve the Scripture-doCfrine \ 
 which are identical propofitions. — 'Tis undoubted- 
 ly true, but proves nothing in the prefent qus- 
 ftion •, and therefore, after all, my argument ft ill 
 remains good, that thefe general rules and direc- 
 tions, are fo far from excluding^ that they autho- 
 rize an explanatory inquiry.-^ Knd now the reader 
 
 is 
 
{ 88 ) 
 
 is enabled to make a judgment, from this and 
 other inftances, whether Mr. JVhite and myfelf, of 
 Mr. Chandler y are ill- acquainted with our Bibles, 
 
 I faid, that when the Apoftle gave rules to the 
 Governors of the Church, no doubt he defigned 
 they fhould *' make ufe of means proper to this 
 *' end, and did not fpecifie them. — - PFhat then 
 (fays Mr. Chandler) are his rules good for * .^ — • 
 Lefs pertnefs, Sir, and more caution might not 
 have been amifs. — He arraigns the wifdom and 
 prudence of the Apoftle, upon fuppofition that 
 he fhould not be found to have fpecified the par- 
 ticular meats and methods, of prefer ving the pu- 
 rity of faith, and trying the candidates for the 
 miniftry, in all times and circiimftances \ fuch 
 means as exclude all explanatory inquiry^ by the 
 mere words of Scripture only ; and fays, he would 
 not have done like all other men of good fenfe^ it 
 he had not ». It would have become him there- 
 fore, to have been very certain^ that he has, or 
 can produce one text that will fairly prove this. 
 If he neither has, nor can, his reflecflion becomes 
 ferious. — But his zeal againft fubfcriptlbn, has 
 eaten up his prudence — Peevifhnefs muft 6e vent- 
 ed, at the expence of the infpired Writers^ and his 
 lolts he fhot^ though they light even upon ati Apo- 
 ftle, 
 
 In the progrefs of my argument, I obferved, 
 that *' it would indeed have been impofiible for 
 *' the Apoftle to have gwtn particular rules about 
 *' things of this nature j Becaufe they [the par- 
 *' ticular rules, or means of performing the gene- 
 *^' ral direftions of preferving the faith] muft 
 ** change and vary, according to the variation of 
 " times and circumftances ^ ". — In anfwer to which, 
 
 Mr. 
 
 • Cafe of Subfcription, p. 60. 
 
 • Cafe pf Subfcription, p. 60. 
 
 • Church of £^^/tf»<^ vlnd. p. 35. 
 
( 89 ) 
 
 Mr. Chandler afks— " What ? was it impoflible 
 *' for the Apoftle, under the influence of the 
 *' Spirit of God, to deliver the dodrines of 
 " Chriftianity in a plain and intelligible manner ? 
 *' If not, then it was polTible for him to deliver 
 '' as plain a rule, and to fpecify as certain means 
 *' to preferve thefe dodrines in their purity '^ ". 
 That is, was it impoffible for the Apoftle to de- 
 liver the do(5lrines of Chriftianity,' in fo plain and 
 intelligible a manner, as it (hould not be ever pof- 
 fible for any zveak and fallible men to mifunderftand, 
 or to pervert and ^m falfe fenfes upon, the words^ in 
 which thofe dc^rines were delivered ? — which is a 
 qujEftion I leave him to anfwer. 
 
 The Scripture may be plain and intelligible e- 
 nough to jnftify providence^ though not plain enough 
 to overcome fpiritual pride^ ?ind felf- conceit ednefs -, 
 or to over -rule the nature of things. — As long as 
 men are moral, fallible Jgents, I apprehend it will 
 always be in their power to pervert, or may be 
 their misfortune to miflake^ the fenfe of Scripture- 
 words. Nothing can be fo plain (Mr. Chandler 
 has taught me that) but fome men may not un- 
 derftand it, or may pervert it to their own fenfe— 
 By what rule then could the Apoftle guard againft: 
 all innovations, all faife gloffes and mifinterpreta- 
 tions of Scripture, and make it impoffible for 
 men to ufe Scripture-'K;*9rJi in different fenfes ? 
 Mr. Chandler fays, by this '' one very obvious 
 " rule, viz, to adhere to thefe do6lrines in the 
 " plain and intelligible manner the Apoftle hath 
 " delivered them, and try all human opinions by 
 " them ^ ". He means, in and by Scripture- 
 -words only.— What! When every fed: and party 
 ofChriftians, equally adhere to Scripture ':<^wJj -, 
 
 N yec 
 
 c Cafe of Subfcription, p. 6^. 
 ^ Ibid. p. 69, 70. 
 
( 90 ) 
 
 yet All differ as to the meaning of them ? Will 
 any man then, of common ingenuity, perfift in 
 maintaining, that the ufe of Scripture-w^rii only^ 
 is 2i fiifficient fneans to dif cover what each of thefc 
 feds and parties of Chriftians mean by them •, or 
 that all human opinions may be tried, or di [cover- 
 ed to be true or falfe by Scnipimt-words only ; 
 when thQ falfe as well as the tme^ equally claim 
 Scriptcre-'a;cr^i but in different fejifes ? — A Papift 
 holds tranfubftanliation, and he quotes, and adheres 
 alfo (I think fufficiently) to Scripture-words. How 
 are you to try this huinan opinion by Scripture 
 words ? I know but one way \ and that is, by in- 
 quiring whether thefe Scripture-words do really 
 fignify what he underftands by them : But this in- 
 troduces explanation ; which is not to be performed 
 by adhering only to the very words ^ about the 
 meaning of wbichy the quscftion is* — What then is 
 become of Mr. Cbandler^s one very obvious rule to 
 try all human opinions hy^ a?2d to preferve the one 
 true Scripture- doctrine ? — unlefs he means, that by 
 adhering to Scripture-words^ you prefer ve the doc- 
 trine in your Bible -, though men ufe them, and ex- 
 plain them abroad in as many different fenfes as 
 they pleafe.— It would feem flrange, that there 
 Ihould be fo much difficulty, in making men un- 
 derftand a plain thing. Let any unprejudiced 
 man judge, whether there can in nature be fo idle, 
 and ridiculous a pretence, as that an affent to Scri- 
 piure-words only^ is a fufficient tefi that any one 
 holds the one only true Scripture-i'^;//*? of thofe 
 words 5 when thofe words are ufed to fignify 
 different things, and as containing different doc- 
 trines. The real truth muft be, that men know 
 it is not, and therefore contend fo ftrenuoufly 
 for the ufe of it — They would take upon them 
 the office of public teaching, without difcovering 
 what their faith and opinions are ; and therefore 
 
 plead 
 
{ 91 ) 
 
 plead {ox fuch a left as they know cannot difcover 
 them : And this may be a good reafon for their 
 plea ; But then, to infift at the fame time, in the 
 face of common fenfe, that it is a teft of their 
 opinions, is going fuch lengths, as they ought to 
 be ajhamed of. 
 
 He afl^s — " How doth the variation of times 
 " and circumftances affedl the methods for pre- 
 *' ferving the puricy of the Chriftian faith* ? "— 
 I refer him to what I told the Old Whig ^ ; and to 
 what he has obliged me to tell hiin^ over and 
 over. — In order to preferve the purity of the Chri- 
 ftian faith ^ it is proper to take as much care as 
 pofTible, not to admit any to the oiHce of Public 
 Teachers, bu: thofe who will teach the pure Chri- 
 ftian faith ^ and not teach and propagate /^//'^ and 
 erroneous doolrines inftead of it. — In order to this, 
 it is neceflary to /ry, and examine thofe who offer 
 themfelves as candidates for that oince, vjhether 
 they hold the pure Chriftian faith ^ or erroneous doc- 
 trines. — To perform, this tryal by Scripture-'^i?rJj, 
 may be fufficient in fuch cai'es, and in fuch times, 
 when and where men are agreed about the true 
 Jenfe of thofe words. — In other cafes and circum- 
 ftances, where the tnany different and contradiBory 
 fenfes^ put upon "^zn^im^-wordsy have rendered 
 it uncertain in what fenfe any man ufes Scripture 
 words -, there, an explanatory inquiry will become 
 iieceffary^ in order to difcover whether thefe can- 
 didates for the office of Public Teachers, do or do 
 not hold the true Scripture faith ; and more or lels 
 explanatory, a more or lefs flrid; inquiry, as more 
 or lefs falfe glolTes, and interpretations of Scri- 
 pture-words have gained ground. — This account, 
 I think, is agreeable to truth and reafon, and 
 
 N 2 fuffi^ 
 
 « Cafe of Subfcription, p. 70. 
 ' Church oi England vind. p. 35. 
 
( 92) 
 
 fufficlent to fatisfy any man, how the variation of 
 times and circumftances may affeEl the methods for 
 freferving the purity of the Chriftian faith — except 
 a weak man who can not, or an oh^inate one who 
 will not, be-fatisiied. 
 
 It is therefore wholly impertinent to aflc fuch 
 quseftions as thefe. — " Is that faith fufiiciently 
 '*^ explicit and clear ^ ". — I anfwer — the words of 
 Scripture having had different fenfes put upon 
 them, it becomes not clear in what fenje any per- 
 fon ufes fuch Scripture- words -■, nor is an afTent to 
 Scrip ture-ze?crJj only^ in fuch cafes, explicit e of any 
 man's faith. 
 
 " Produce it as it is, in its own native fim- 
 *' plicity and purity, and it will always prevail' 
 *' with honed minds'"'. — Mr. Chandler has/(?r- 
 got himfelf. We are difputing, nor, whether the 
 Chriftian faith, produced in its native fimplicity 
 and purity, be fufficient to fliew the truth to ho- 
 neft minds •, Bur, whether an affent to Scripture 
 words only^ will fliew to others^ whether a perfon 
 holds the one true Scripture-doBrine. — But, to take 
 him in his own way — produce Scripture- words 
 (for that is what he contends for) when it is known 
 that they have had various., different.^ and incon- 
 fluent fenfes and meanings affixed to them, and have 
 been accordingly made ufe of to fupport different 
 and inconftftent do^irines ; produce Scripture-words 
 wnditr fuch circumftances, and try in fa5f whether 
 they will convince all honeft minds, and induce them 
 to agree in the one true faith of Scripture.— If this 
 be the cafe, then no two men ox honeft minds would 
 tvtr differ shout the fenfe of Scripture, — But is this 
 fad? 
 
 Again— 
 
 8 Cafe of Subfcription, p. 70. 
 ^ C'Jc of Subfcription, p. 70. 
 
( 93 ) 
 
 Again — " Is the chrifliap faith obfcure and 
 *^' intricate ' ?" — Yes -, fo far as the prefent quse- 
 ftion is concerned. Men have made the ufe of 
 mere Scripture- words infujjicient to dif cover the 
 fiiith of him who refufes to give an account of 
 it in any but tbofe words alone^ by the methods 
 above- mentioned. — " What methods (fays Mr. 
 " Chandler) can the Governors of the Church 
 '^ take, to render what God hath left obfcure, 
 " more clear and intelligible^^?" — I anfwer -, by 
 taking away the ohfcurity^ and fixing, according 
 to right reafon, and true criticifm^ according to the 
 bed gf their judgment and confcience, the one^ only 
 genuinfenfe and tneaning^ not of what God hath left 
 obfcure^ but of what man hath made /o.-^Hq may 
 fay, if he pleafes, that Church-Governors may, 
 by affixing one fenfe to Scripture-words, affix a 
 falfe fenfe — They are indeed fallible ; But ftill, 
 fmce the due and confcientlous difcharge of their 
 office, and the nature of it, make it necejfary that 
 they fhould a6l herein according to the beft of their 
 judgmient ; their being fallible in the tife of the 
 rule, proves nothing againil the rule itfelf— They 
 are anfwerable for it. 
 
 " Plain truth (fays he) is the be ft difcoverer 
 *' of every thing that is oppofite to it i" — But the 
 quaeilion is, where the plain truth lies^ in which of 
 the fever al different interpretations which have been 
 given to Scripture-words. — Mere words^ without 
 fome meaning affixed to them, are only wnfenfed 
 characters ; and when different meaiiings have been 
 put upon them, and equally conteyided for ^ the pre- 
 vious neceflary inquiry is, what is their true fenfe ^ 
 before the truth of what is contained in them can 
 be judged of — Plain truth, before it be found outy 
 cannot be a difcoverer oi any thing. 
 
 " Try 
 f Cafe of Subfcription, p. 70. ^ Ibid. p. 70. ^ Ibid. p. 70, 
 

 ( 94 ) 
 
 Try herefies and errors (fays he) by the 
 ftandard of found do6lrine [i. c. by Scripture- 
 words only] and their enormity will initantly 
 become vifible "'." — What ! when the qu^ftion 
 is about the meaning of the words of this ftandard, 
 and what the found dodlrine of them is? — 
 
 '' Whether (fays he) there be few herefies 
 ' or many herefies, Socinian^ or Arian, or Atha- 
 ' nafian^ or Sabellian^ or Trilbeifticy or Anni- 
 ' nian, or Lutheran, or Calvinijiic, or Popijb he- 
 * refies ; this fingle rule is univerfally applicable 
 ' to them : Hold faft the Apoftle^s form of found 
 ' zvords [i. e. the mere words of Scripture] their 
 ' diflbnancy with this model and form [i. e. the 
 ' difibnancy with the mere words of Scripture] 
 ' will inftantly appear "." — All which requires 
 o other anfwer, than that every man knows it to 
 be, in the prefent circumftances, dire^ly contrary 
 to fa5i and experience. — How comes it, that all 
 thefe different dodrines are taught, as Scrip- 
 ture-doclrines \ if producing the mere words of 
 Scripture ^rcfufficient to fhew them all in an inftanc 
 the dijjonancy of every one that is wrong ; and why 
 do not all thefe men agree ^ fince all of them hold 
 faft the mere words of Scripture ? — 
 
 Let us fuppofe one of each denomination he 
 has mentioned, a Socinian, an Arian, an Athana- 
 fian^ a Sahellian, a Tritheiftic, an Ar?ninian, a 
 Lutheran, a Calvinift^ and a Papift •, All fitting 
 in confult, and debating together concerning their 
 fever al opinions, and which of them, or how many 
 of them, are the true Scripture- do^rine ; when, 
 after many learned arguments on all fides, with- 
 out being able to come to any agreement, out 
 comes Mr. Samuel Chandler, with his New Tefta- 
 ment in his hand—" Gentlemen, fays he, what. 
 
 " m 
 
 » Cafe of Subfcription, p. 70. « Ibid. p. 70, 71 
 
( 95 ) 
 
 " 'in the name of common fenfe, are ye All dif- 
 *' puting about ? The thing is as eafy to be de- 
 *' termined as poffible — fee here— here is my New 
 *' Teftament^ which 7noft certainly and exprefsly 
 *' determines the rule of tryal. " ■■■■Here is the 
 *' form of found do5irine^ the whole jome words of 
 *' Chrift, th^good depoftt — Here, only read thele 
 '' mere words y and they will foon end all your 
 " differences. Thefe mere words alone are the 
 *' plain truth, the heft difcoverer of every thing that 
 *' is oppoftte to it — This is the T'^roTifTnoajs, the 
 '• form, the model, the touchftone, to try all your fe- 
 " veral opi?iions by — Bring them to the tejl of thefe 
 *' letters and fyllables, there can be no deception or 
 *' impofition-'^H.old h^ this form of found words -, I 
 *' mean the mere words of this form ; and all will 
 " be fafe — judge all your opinions by thefe, and 
 *' things will be clear at once ; the falfe and the 
 *' true will inftant'ly appear -, and if you are but 
 *' honeft men, you will agree about 'em pre- 
 '' fently." — Now I afk any man of plain fenfe, 
 what would be the event ? Why, in all human 
 probability, the Socinian, the Arian, the Athana- 
 fian, and the reft of 'em, would rife up, and 
 " thank Mr. Chandler for his good intemions -, but 
 *' would let him into the fecret, that they All 
 knew, as well as he, that there were certain 
 words in the Bible ; that their New Teftamenc 
 and his, were exactly the fame ; that they All 
 equally aflented to this form of found wordsy 
 and were difpofed to hold it as f aft as himfelf : 
 But, that their difficulties and differences, unluc- 
 " kily, depended upon the meaning of thofe words, 
 *' which had aU their fever al fenfe s put upon them \ 
 ." and had equally been alledged,and contended for, 
 " in fupport of their refpcoiive opinions ; and that 
 *' confequently, in order to determine their con- 
 " troverfies, they found it necelTary to do 7?iore 
 
 " than 
 
 
Ci, 
 
 cc 
 cc 
 
 ( 96 ) 
 
 ** than to hold faft the form of Scn^iurt-words 
 *' only ', namely, to inquire after the one true 
 *' dohrine contained in thofe words \ and in order 
 '' to this, to examine, debate, and make an ex- 
 plicite inquiry., as far as they were able, and ac- 
 cording to the beft of their judgmeni and con- 
 " fcience, into the fenfe and meaning of thofe 
 *' words — that it was to this end they were now 
 met together ; and therefore, that he might as 
 well go about his bufinefs^ and not interrupt 
 them any farther j ior that the method he pro- 
 pofed, of making them All fee inftantly the 
 " true do(5lrine, by adhering to the mere words of 
 " his New Teftament *, when their differences 
 ** were about the meaning of them, was idle and 
 *' impertinent'' — and, if they laughed at him into 
 the bargain, he might thank himfelf for his pains. 
 — ^^Though, perhaps, they would think him wor- 
 thy better treatment, when they fnould be inform- 
 ed, that he had no ill will to any of them 5 and, 
 to convince them that he had no intention to ban- 
 ter them, fince they had afTured him that they 
 were all ready to afient to the form of found words, 
 he defer ed no more., and was ready to make one arnong 
 them., to embrace them as brethren., and to live and 
 die with them — nay, to admit every m.an of them 
 to the ofHce of Public Teachers in his Church., and 
 to give them free libe. ty, licence, and protedion, 
 to preach and propagate all their feveral opinions.^ 
 as fhould feem good in their ozvn eyes *, and acknow- 
 ledge their equal right and claim to Church prefer- 
 ments and emoluments — For, whether he fows 
 wheat or tares, the labourer is worthy of his hire. 
 
 And now Mr. Chandler advertifes the public, 
 that Mr. White and his fellow labourer the cham- 
 pion., have " found out a catholicon, a univerfal 
 *' remedy, a choice fpecifck, ?nixed up with the bitter 
 *' of certain penalties, and the fweet o( feme good 
 
 comfortable 
 
 a 
 
(97 ) 
 
 *' comfortable emoluments y equally proper for all 
 *' conftitutionSy and by which, it mujl be confeffed^ 
 *^ they have wrought fundry very re?narkable 
 ** cures ^." — I hope he does not mean here to con- 
 fe/sy that thefe i'sLiUQ good, comforl^able emoluments^ 
 are what have wrought the remarkable cure upon 
 himfelf and friends, in the affair of comprehenfion-^^ 
 though it muft be confejfed^ it has appeared, in the 
 courfe of this debate, that they are not wholly m- 
 proper for his conftit ution, -^But after this aukward 
 attempt to be witty (which is not his talent) upon 
 IS/iv, White and the Champion •, he fays, that " it 
 is abfurd to tell the world, that particular rules 
 mud change and vary, according to the varia- 
 tion of times and circumftances, when delivered 
 by an Apoftle, when they themfclves have a 
 particular rule, which they fuit and apply to all 
 *' variations of times and circumflances, and allow 
 *' to be equally proper for one church, as for an- 
 " other P.* i.e. fubfcription to explanatory arti- 
 cles^. — But is this a true, and honeji reprefenta- 
 tion of the matter ? Have I any where faid, ei- 
 ther diredly or inriireflly, that fubjcription to exr 
 planatory articles is the one only method equally 
 proper to be ufed in all churches., and in all times 
 and circumftances ? — No ; I exprefsly declared, that 
 I thought a rule proper for one church, might nor, 
 even at t\itfa?ne time, be fo for another -, and that 
 it was for this very reafon, that the Apoftles could 
 not have given particular rules, which mufc thus 
 vary according to times and circumflances "" ; and I 
 exprefsly limited this particular method oi fubfcrip- 
 tion to explanatory articles, to fiich times and cir- 
 cumflances only, when and where the Governors 
 of any Church fl^iOuLi judge them to rejtiirek*,-'^ 
 
 O Is 
 
 « Cafe of Subfcription, p 71, 72. 
 P Ibid. 72. q F/i. Ibid. 
 
 * Church of ^^^/<7/;i/ vindicated, p. 35. f Ibid. p. 41. 
 
 
( 98 ) 
 
 \s tV\s fuiting and applying the rule of ftthfcription 
 to all variations of tiines and circu7nftan€es ? Is 
 this allowuig it to he equally proper for one church- as 
 for another f — *Tis pity that the heat of contro- 
 yerfy fhould make Mr. Chandler forget hi?nfelf fo 
 far^ as not to have a httle more regard to truth. 
 He fays — " if this particular rule and method 
 be proper to preferve the faith of their articles 
 pure and uncorriipt, then it will follow, that 
 fubfcribing to any other form is equally necef- 
 fary and proper for the fame end, and that 
 therefore a fubfcription to the dodlrine of Chrift 
 and his Apofiles, in the words in which they 
 have delivered them^ will be an equally proper 
 mt'thod to preferve their doctrine pure and un- 
 corrupt ^" — In like manner he had ht^ort jum- 
 bled together BiQiop5//rA/<f/'s expofition^ FoptPius his 
 Creed, and the Koran of Mahomet \ in order to tell 
 us, that explaining the words of fcripture by the ar- 
 ticles, is the fame abfurdity, as it would be to explain 
 thofe articlesby hiCiiop Burnet's expo/ition, Fope Pius's 
 Creed, and the Koran of Mahomet ; inftead of 
 adhering only to the words of the articles".— 
 The vvholeis a rhapfody, nothing to the purpofe : 
 For if v.-e were to examine any man's faith in any 
 articles, where the words of them have been ufed in 
 different and contradictory fenfes^ and to fupport 
 different and contradt^ory dokrines^ as contained 
 in thofe articles^ fo as to render it impoflible to dif- 
 cover^ by the ufs of thofe words only^ what doc- 
 trine any one intends to exprefs by them, and to 
 Tubfcribe to in them (which is the cafe in regard 
 to mere Scripture- words in many inftances) a fub- 
 fcription to luch articles in thofe wordsy will 
 be equally infufficient : fo that this argum^ent (fuch 
 as it is) proves nothing. — He lets us here into a 
 
 fee ret 
 
 * Cafe of Subfcription, p. 72. 
 ^ Ca;e of Subfcription, p. 39. 
 
( 99 ) 
 
 jecret however, that the articles of the Church of 
 England have no more relation to Scripture' 
 doolrine^ than Pope Pius his Creeds or the Ko-. 
 ran of Mahomet have to the articles-, for other- 
 wile, his parallel will be as bad as his argu- 
 msnt^ and that is bad enough. — How the Koran 
 of Mahomet came in, no one will wonder, who re- 
 col ledls Mr. C handler'' s wandering difpofition. He 
 who travels to Sweden^ and from Sweden to Mof- 
 cow^ from Mofcow to Geneva^ ironi Geneva to 
 Scotland^ from Scotland to England^ and from 
 England to Rome ^ (and with as little improve^ 
 ment or advantage to his argument, as mod of our 
 modern travellers do to themjehes) 'tis no wonder 
 he fhould take Conftantinople in his way. 
 
 Mr. Chandler now draws towards a conclufion 
 of this chapter ; and therefore is refolved to give 
 the reader, before he has done, a caft of his fkill at 
 drawing confequences again. 
 
 I H A D faid, that " all the texts commanding 
 *' Church-Governors to preferve the faith of 
 " Chrifl whole and entire, are fo many warrants 
 " for the making ufeof all the expedients which 
 *' the nature of the thing requires, or human pru- 
 '' dence fuggefls ^'.'* — Obferv^e Mr. Chandler^ con- 
 clufion from hence — " So that if human prudence 
 
 fuggefts fuch expedients as the nature of the 
 
 thing doth yiot require, the Apoif le warrants 
 " them to make ufe of them'^.'^ — Though J am 
 got fo far in the examination of Mr. Chand- 
 ler's book, this would almoft perfuade me to 
 throw by my papers, and give myfelf no farther 
 trouble, with one who argues in fuch a manner 
 as cancels all claim and pretence to reafoning.— 
 *' The Governors of the Church are warranted to 
 *' make ufe of all the expedients which the nature of 
 
 O 2 '' the 
 
 ^ Vid. Cafe of Subfcription, p. 42. 
 
 y Church of ^;?^/tfW vindicated, p. 35. ' 
 
 * Cafe of Subfcription, p. 74. 
 
 
( Joo ) 
 
 *' the thing requires, or hurhan prudence fuggcfts.'* 
 Here Mr. Chandler makes the word or (which he 
 therefore prints in capitals) to be an exclufive terjn^ 
 and to fignify, that any expedients fuggefied by 
 human prudence may be ufed, though they be fuch 
 as the nature of the thing does Jiot require. — V/ould 
 not a plain honeft man wonder, how he could 
 hammer out fuch a con{]:ru(5l;ion of my words ? the 
 plain, obvious fenfe of which, is no more than 
 that Church- Governors are warranted from Scrip- 
 ture, to make ufe of fuch expedients as the nature 
 of the thing requires, or human prudence, from 
 confidering and weighing what the nature and 
 circumftances of the thing do require, fhall fuggefl 
 to them : And if Mr. Chandler can produce any 
 one man, v/ho has ever read that paflage, thatun- 
 derftood it in the fenfe he puts upon it \ or th^ 
 will fay, the words are fairly capable of any fuch 
 fenfe ; I will then admit that he had fome.x^2S.O\\ 
 for this obfervation — Bat if the reader (hall be of 
 opinion, that Mr. Chandler could not hut know^ 
 (when I mentioned equally the expedients which 
 tht nature of the thing Ihould require, or the expe- 
 dients which human prudence fnould fugged) that 
 the expedients fuggefted by hu7?ian prude nee ^ were 
 not there meant as exclufive of the regard, at the 
 fame tme merJioned^ to be had to the nature of the 
 thing'^U the reader fhould be of opinion that Mr. 
 Chandler could not but know this •, I leave him to 
 judge of his confcience^ and of the folemn appeal 
 he makes to God, that he has no intention to de- 
 ceive or prejudice any one perfon living — I told* you 
 I had learned from Mr. Chandler^ that nothing 
 could htfo plain and intelligible, but that it may 
 flill be cither mifunderftood, or perverted. 
 
 And this I fuppofe will be thought a fufficienc 
 reply to the inventory he gives in the next page, of 
 V imprifonmentSi conffcationSy mutilations^ hanifh- 
 
 " ments^ 
 
( loi ) 
 
 *' ments^ halters^ fires ^ fciggots^ crufadoes^ majja- 
 *' cres^ iriquifuions""^one would think he had 
 been bred an attorney, and learned to value his 
 papers, as the other does his parchments, according 
 to the number of lines and lyllables — But, " all 
 ** thefe (he fays) if human prudence Ihould fug- 
 *' geft them, would, according to my account, be 
 " warranted by the Apoftle 3." As if, btca.uCefuch 
 methods are authorized, as true human prudencCy 
 upon confidering what the nature of the thing re- 
 ally requires, fuggelh to wife and fiber men ; 
 fuch methods only as are juft, lawful, and necef- 
 iary ; therefore all fuch other methods are autho- 
 rized, as human paffion^ and a zeal without know- 
 ledge J fliall happen to fuggeft to zealots and bigots ; 
 methods which the nature of the thing does not re- 
 quire, and which are neither juft, lawful, nor ne- 
 cefTary, but inhuman, wicked, and deteftable. 
 
 He fays, '' 'Twould be difficult even for in- 
 ** vention itfelf to give a worfe charadler of the 
 *' Apoftle than this ^ '*— 'Why then did he give 
 it ? for the piflure is of his own drawing ; and, as 
 difficult as it was, we fee Mr. Chandler could com- 
 pafs it. Nothing that I have faid will contribute 
 to its likenefs — 'Tis indeed the prod u(5l q^ invention 
 itfelf^ and that invention is his own. 
 
 But Mr. Chandler has not done with St. Paul 
 yet. He liiys, that '* if he thought he deferved 
 " this charadler, he would have Jtothing to do with 
 *' him^." — I muft tell Mr. Chandler^ that even to 
 mention that character and St. Paul together, is 
 indecent : Butj to fay that he would have nothing to 
 do with him, is a guft of zeal that had better have 
 been fupprefied. For tho* it be faid only on iuppo- 
 fition, that the charadter he has delineated, would, 
 if St. Paul had left it to Church- Governors to 
 ^ make 
 
 • Ft J. Cafeof Subfcriptioti, p. 75. 
 ^ Ibid. p. 74. « Ibid. 
 
( 102 ) 
 
 make ufe of fuch expedients in the cafes above- 
 mentioned as human prudence fhould fuggeft, be 
 t;he charader of the Apoftle (which is not true) yet, 
 it would, methinks, have become him to have re- 
 membered what company he was irt^ and to have 
 obferved a little more modefty and reverence^ when 
 twcn /peaking ^fuch venerable characters. — To fay 
 of St. Faiil^ that he would have nothing to do with him^ 
 is, upon any fuppofition, much Jefs upon one of 
 his own invention., not language to fpeak in of an 
 Apcjile — I believe Mr. Chandler^ zeal to be as 
 great as he would repreient it ; and I do not 
 doubt, but he would feparate and dijfent^ even 
 from an Apoftle^ if the latter fhould not think as he 
 does — But notwithftanding that, is he {o inveterate 
 againll all who differ from him^ that he cannot 
 even treat them, though they fhould be the iv^ 
 fpired writers themfelves, with decency of language ? 
 — Where is the man of moderation, and extenfive 
 charity! — But this, I fuppofe, is an cffe6l of his 
 noble and virtuous pride ^ in which he boafts to have 
 eflablifljed him f elf "^ — And Mr. White and the 
 Champion^ may now eafily excufe the effefts of it 
 to thern^t. when even Martyrs and Apoftle s are treated 
 with fo much /^;;^f/z^W/jy. 
 
 But he thinks to falve all, by telling us, that 
 St. Paul " was a wifer, and an honefter man •," 
 which we knew before : But, what he adds, that 
 " thus to reprefent his charadler and docflrine, is 
 " to do the highefl injury to both«", fhould 
 have been a caution to himfelf \ for the reprefentation 
 is his own J and he alone is therefore anfwerable for 
 the injury thereby done to both *, as well as for the 
 indecency of telling him, be would have nothing to 
 do with him. 
 
 He 
 
 * Vid, Cafe of Subfcription, p. 39. • Ibid. p. 75. 
 
( losO 
 
 He winds up the chapter with railht^ at all 
 Cbnrcb'Govenwrs, ancient and modern, '' whofe 
 *' prudence and dlfcretion (he fays) have been fo 
 " ofcen, and in fo many ages, only employed to 
 «' e^lfJave 77iankind, and aggrandize tbe7nfehes, 
 " Men that have kindled a fire in the church -, 
 ** and, inftead of fhepherds and governors, have, 
 *' as all will allow, been too frequently the mer- 
 " cylefs deftroyers of the flock of Chrift, ^r/" — 
 As to all which, I fliall only remind him, that 
 he has forgot hirnfelf ^g^iin, ^nd grozvn warjn •, the 
 •paroxyfm, I find, is upon him •, and therefore it 
 will be beft to leave him to compofe himfelf^ and to 
 grow cool at his leifure. 
 
 I Shall only remark, that it is obfervable, 
 whenever thefe gentlemen grow warm againft the 
 Church of England, they prefently cry out Popery. 
 Thus Mr. Chandler, here in the clofe, tells us, 
 that this " iniquitous fuhfcription fcheme forces us 
 *' into conceffions, that juftify the expedients that 
 " Pdpifts make ufe of to opprefs the Proteftant re- 
 " ligion and liberties i^" and, in the like warm 
 *' fit, he tells us afterwards, that " the prac1:icc 
 " of fubfcriptions amongfl: the divines, came from 
 '' the Church of Rome -, ^ " and therefore fubfcrip- 
 tion is popery. As if every practice in ^ that 
 church, becaufe there, muft be popery. *Tis for 
 the fame reaibn, I fuppofe (and I am glad they 
 have no better) that epifcopacy, preconceived forms 
 of prayer, th^ crofs in haptifm, and furplices, are 
 all rankpopery.-^ThQ Papifts fay ih^ Lord's Prayer 
 too — I wonder thefe gentlemen ever confented to 
 do it, for that reafon— It was a faying (I think of 
 King Charles IV) that a diffenter from the Church 
 of England, was a Proteftant, frightened out of his 
 
 wits i 
 
 * Cafe of Subfcription, p. 7^ 
 
 • Ibid. p. 76, " Ibid. p. 15c. 
 
( 104 ) 
 
 wits ; and indeed the religion of too many feems 
 to be only a kind of 7iegative religion ; they are not 
 Papifis, and that's enough -, and whoever practices 
 any thing in common with the church of Rome, 
 though ever fo reafonable, have therefore the 
 piark of the heaft upon them.— And there is an end 
 to be gained by this cant — Popery, pricftcraft, 
 fpiritual tyranny, and the like, " are (to ufe the 
 *' flile of our learned and excellent apologill) fine 
 *' words to lead up a cry with, when the clergy 
 *'* are to have the moh raifed about their ears, and 
 *' to be made odious \" — In fiiort, popery in- 
 cludes, and is to fignify every thing, though ever 
 fo diftant from it — They are defired to rehearfe 
 the articles of their belief, and they cry, popery / 
 and they would do the fame, like Scrub in the 
 comedy, if their ht}ufe was a robbing. 
 
 III. 
 
 M R. Chandlerh next exceptions, are to the ex- 
 amples which I cited» to confirm the opinion of 
 the authority, here claimed to Church-Governors, 
 from the pra^ice of antiquity, 
 
 I had faid, that " if we look into the pradlice 
 *' of the primitive church, we find they made ufe 
 *' of this very method oi fubfcription ^ \ " and for 
 this I refer'd to Mr. Bingham^ s Origines Eccleji- 
 ajitccB, B. IV. c. iii. fedt. 2. where he tells us, 
 that the tryal of candidates for the miniftry, " was 
 *' made three ways : partly, by obliging the e- 
 *' le6lors to give in their public teftimony of 
 *' them ; partly, by obliging the perfons eledled 
 *^ to anfwer to certain interrogatories or quceftions of 
 
 " do^rine 
 
 * Apology for the Clergy of the Church oi England , p. 34- 
 
 w r . Land. 1734. 
 
 k Church of i?^/^/<?»^ vindicated, p. 4a. 
 
( '05 ) 
 
 *' doBrine that were put to them ; and partly, by 
 *' making t\\tm fubfcribe a body of articles^ or con- 
 '' fefiion of faith, at the time of their ordination." 
 And in proof of this, he cites a law ofjuftiman^ and 
 the IV*^ Council of Carthage ; the one, to fliew 
 that the perfon to be ordained, " was required to 
 *' give in a libe), or form of confefp.on of his faith, 
 " fubfcribed with his own hand','* the other, to 
 fhew that " a particular form of examination was 
 *' required, by way of interrogatories levelled a- 
 gainlt the moft noted herefies." 
 Upon this Mr. Chandler obferves, that, " be- 
 caufe I was not at Jeifure to produce any thing 
 of my own, I moft learnedly refer to Mr. 
 Bingham'^ antiquities V — Truly, I mufl con- 
 fefs, that, had I been ever fo much at leifure^ I 
 fhould have imagined, that producing any thing of 
 my own^ when 1 was to cite authorities^ would 
 have been very little to the purpofe, and too much 
 like Mr. Chandler^s method of reafoning. 
 
 As to referring to Mr. Bingham for the ancient 
 authorities *, as 1 was there exprefsly, at the fame 
 time, producing alfo Mr. Bingham^s, opinion^who had 
 as accurately examined \nto antiquity as Mr. Chand- 
 ler, and was, I fuppofe, as capable of forming a 
 judgment of what might be proved from thence ; 
 it was more proper to cite him, for the authorities 
 he produced in fupport of his opinion, which I 
 was there delivering, concerning the practice of 
 antiquity •, than the authorities alone : Becaufe the 
 judgment of a writer, of that credit and character, 
 which Mr. Bingham has hitherto borne in the 
 learned v/orld, is, in this cafe, o^ great weight in 
 itfelf \ as it may be concluded to have been form- 
 ed, not merely from thofe authorities there cited^ 
 
 P but 
 
 ' Cafe of Subftription, p. 78. 
 
( io6 ) 
 
 but upon his whole view of antiquity : And it was, 
 befidcs, but fair and jufl to acknowledge the wri- 
 ter, to whom I was obhged for pointing out thofe 
 2Uthoiitics. — Mr. Chandler perhaps might have 
 tiiought it a better vay, to have put off the 7nar- 
 ginal learning of another, for our own, without 
 mentioning him •, and this indeed carries with it a 
 greater fiew^ and parade of learning and reading : 
 But, it is well known, that, in reality, nothing is 
 more eafy than to appear thus learned^ and requires 
 but little expence of trouble or thought : And who 
 can tell, whether Mr. Chandler* s learned colleBion 
 of ancient creeds^ of which he has made fuch often- 
 tation in this book, may not, if the truth were 
 known, have been derived from fome fuch fources. 
 — Index-learning is very extenfive, and a compen- 
 dious method of procuring admiration, among 
 fome people^ without miUch ftudy or labour ♦, 
 which (as Mr. Pope fays) 
 
 •turns no ftudent pale, 
 
 Yet holds the eel of fdencey by the tail. 
 
 But to come to the point— The IV^^ Council of 
 Carthage prefcribes a particular form of examina- 
 tion, by v.ay of interrogatories, to the bifliop who 
 was to be ordained — " What then } (fays Mr. 
 '' Chandler.) How doth this prove that they 
 '' made ufe oi this very method of fuhfcription^ as 
 '' he undertook to prove? — There is not a word 
 '' of this in the Council of Carthage^** But did 
 I undertake to prove, from this particular autho- 
 rity., that the ancient church required this very 
 method of fubicriptk)n ? No ; to prove that^ I cited 
 afterwards a law of Jufiinian^ which will be con- 
 fidered prefently. 1 was here previouflj fhewing, 
 
 that 
 » Cafe of Subfcriptlon, p. 73. 
 
( J07 ) 
 
 that they made ufe of a method which is equivalent 
 
 to fubfcription, viz. interrogatories. " Sup- 
 
 " pofe it is (fays Mr, Chandler) doch every honelt 
 *' man th.it honeftly anlwers a qusedion, lubfcribe 
 *' to it "" ? No, if he did, then it would have 
 been a dire^ proof of fubfcription, and cited as 
 fuch ; whereas 1 intended it only as a proof of the 
 ufe of a method equivalent^ with every honeft 
 man j which it does prove, and therefore proves 
 all I dcfjgn'd to prove by it. 
 
 As to ihQ edioi of Juftinian^ viz. that theBifhop 
 to be ordained, was required to give in a libel, or 
 form of confeiTion of his iaith, fubfcribed with his 
 own hand ; Mr. Chandler thus comments upon it, 
 •— " 7. e. (lays he) the perfon to be ordained (hall 
 make his own confejfion., and fubfcnbe ir. But 
 what hath this to do with the modern method of 
 making the perfon to be ordained to fubfv.ribe 
 a creed ready drawn up to his hand by others, 
 and which he had no Ihare himfelf in makin'-^ 
 of^'"? 
 
 Now this objeclion, which may feem to carry 
 fomething plaufible in it upon a tranfient view, 
 and which Mr. Chandler., I warrant you, thought 
 of marvellous force, will, when we come to look 
 a little nearer, appear to be juft nothing at all. — 
 For pray, good Sir, confider, that when expla- 
 natory articles are offered to any one for his fub- 
 fcription ; it is not expeded that he fliould fub- 
 fcribe, 'till he has carefully examined what they con- 
 tain, and whether they include any thing which 
 he does not believe to be agreeable to, or confiflent 
 "with Scripture-doofrine. — If they do, 'tis fuppofed, 
 and to be hoped, that he will not fubfcribe : But 
 if he finds that they do not, then the cafe is juft 
 the fame, as if he had drawn up his own confe/fion, 
 
 P 2 "Sub- 
 
 » Cafe of Subfcription, p. 78, Ibid. 
 
( io8) 
 
 Subfcribing fuch artides, will be no other than 
 
 fuhfcrihing his own confejjion ; fince he is not defired 
 to Jubfcnbe^ *dll he hfathfied that they contain no 
 more than is confifient with his ovon faith and con^ 
 fcience ; that is, 'till, by fuch exaniinaiion and 
 affent, he has made them his own. — To what pur- 
 pofe then does Mr. Chandler talk of a creed ready 
 drawn tip to his hand by others^ and which he had 
 no Jhare himfelf in making of ? — Yes, he has a fiiare 
 in making it •, For he is fuppofed to have exa- 
 mined^ and affent ed to \t before \\t fuhfcribes \ and 
 thereby to have made it his own. — Will any one, 
 but Mr. Chandler^ complain, that a man who 
 takes an oath, or executes a deed or a bond, is 
 forced to execute a deed, or take an oath, ready 
 drawn up to his hand by others ? or will he fay, 
 that fuch an one has ?io fhare in making them., be- 
 caufe he was not the attorney who drew them up ? 
 —Are not all men fuppofed to examine and ^/T^-;;/, 
 and thereby to make them their own^ before they 
 execute or fubfcribe ? — The cafe is the fame in 
 fubfcription to explanatory articles •, and therefore 
 the edioi of Juftinian^ which requires the perfon to 
 be ordained to give in a form of confeflion figned 
 with his own hand, has more to do with the modern 
 method of fubfcription, than Mr. Chandler is will- 
 ing it (hould ^ fmce a man, by examination and 
 affent, had\ as muchy^^r^ in making his own creed, 
 though drawn up by another, as if he had drawn 
 it up himfelf ; and without fuch previous exainina- 
 tion and affent., no man, by the modern method of 
 fubfcription, is expected, or defired to fubfcribe. 
 
 But he farther -objedls, that this edi^ of Julli^ 
 nian was in the Jixth century, and the council of 
 Carthage in the fourth -, and therefore, that thefe 
 are not proofs from the prwiitive church ^, — Thefe 
 
 proofs 
 
 P Cafeof Subfcription, p. 78, 79. 
 
( »09 ) 
 
 proofs are fufficiently primitive to confirm what I 
 produced them for. The pradtice of fubfcription, 
 I have all along pleaded for only when fuch pra- 
 (Stice fhall become proper and necejfary ; and ex- 
 prefsly faid, that the methods of church difcipline 
 mud vary^ and did vary^ according to times and 
 eircumflances, the exigences of feveral ages and 
 churches. — In feme ages, exarpination by a par- 
 ticular form of interrogatories^ levelled againft the 
 moft noted herefies (he method prefcribed by the 
 fourth council of Carthage) may be thought fufE- 
 cient — in others, fuhfcription (the method mention- 
 ed in Juflinian's ediSf) may be found neceflary. 
 In the very firft ages of the Church, they might 
 not have any necefiity or occafion for fuch me- 
 thods, or might think them not expedient.— 
 What then ? in a few centuries they did, and, 
 when they did, they pra6lifed them — in the ftxth 
 century, the very method of fuhfcription ; and, in 
 the fourth century, a method equivalent to it *, and 
 this is proved from the edi^ of Ju^inian, and the 
 fourth Council of Carthage. — What then would 
 Mr. Chandler be at ^ — Why, it feems, I have not 
 proved, that the particular method of fubfcription 
 was practiced in the firfi^ fecond, or third centu- 
 ries, or among the Jpojlles. — Nor did I under- 
 take it : But 1 have proved all that it was necejfa- 
 ry for me to prove in this cafe, viz. that this pra- 
 ctice is no modern^ novel invention^ but a pradice 
 of at lealt above a thouf and years fianding in the 
 Church. The proofs therefore of the antiquity of 
 the praoiice^ reach as high as the argument requi- 
 red. If they prove the very method of fuhfcription ^ 
 and a method equivalent to it, to have been pra- 
 ^ices in the ancient churchy for ahove a thouf and 
 years fince ; I (hall not wrangle about words : 
 And if he will not take this for the primitive 
 Churchy I fliall leave him tg difpute againft Mr. 
 
 Binghamh 
 
(no) 
 
 Bingham^ s Title-page ; and to cenfure that learned 
 and judicious writer, for calling his collections, 
 Origines ecclefiafticcB^ and for liis Title of the chapter^ 
 where thefe very proofs are cited: viz. " Of the exa- 
 " mination and qualifications of perfons to be or- 
 *' dained, in the primitive church." 
 
 As to his remark—" doth he not know that 
 *' there is fome quasftion as to the authenticity of 
 *' thefe canons'^'*? He may, I think, be con- 
 tented with the firne anfwer, which he once gave 
 to Dr. Berriman^ concerning the date of the 
 Council of Conftantinople^ then in qu^flion. — " You 
 " fhould know, that learned men differ about it, 
 " and that I have the liberty to follow my own 
 " judgment^". — However, there was no reafon 
 I (hould look upon there having been fome qu^ftion 
 here, fo far to invalidate their auchority, as to 
 preclude a reference to them ; any more than the 
 learned Mr. Bingham did, who cites their autho- 
 rity neverthelefs, for the fame purpofe — unlefs 
 Mr. Chandler will oblige nie to take which fide 
 of the quasflion he pleafes. 
 
 Mr. Chandler next refers to " the cafe of *?>'- 
 *' nefius^ a. Platonick Philofopher^ chofen Bifhop of 
 " Ptolemais., in the fifth century, A. C. 420" 
 (he fhould have faid A. C. 410) " ^2J evidently pro- 
 ving all that he wants to prove, viz. that even 
 at that time there were no publick Creeds drawn 
 up by the Church, fubfcripcion to which was 
 made a conflant necefTary condition of ordina- 
 " tion ; becaufe had there been any fuch con- 
 dition, Synefius could not have complied with 
 it, fince he exprefsly denied the commonly re- 
 ceived notion of the refurreEiion " and that " 'tis 
 
 " certain 
 
 9 Cafe of Subfcript. p. 78. 
 
 '' Anfwer to Dr. Berriman's Brief Remarks, on Mr. Cband- 
 ler's IntrodudUon to the Hiftory of the In^uifition, 1733. p. 48. 
 
(ill) 
 
 certain he could not, and did not fubfcribe to 
 any of the received orthodox creeds of thofe 
 times, in which the article of the refurredion 
 is almofi univerially found." And from hence 
 Mr. Chandler "• concludes that, as Synefiiis was 
 not ordained, mod certainly, without any con- 
 fefllon of his faith *, he did, according to the an- 
 cient cuf[o-m, deliver in bis own confejjion of faith ^ 
 and that though he omitted to declare his be- 
 lief of the refijrredVion in it, it was borne with, 
 out of great efteem for the man, and in hopes 
 that at kngth he might fee, and be brought to 
 the acknowledgment of this truth ^ ". 
 That Synefius delivered in his own confejfwn of 
 faith^ may be true : But how will this prove, that 
 this method was the ancient ciiflom^ or even the 
 cuftom o^ that time ? Might not the general cuftom 
 have been otherwi/e, and this be borne with in 6^- 
 neftus^ upon fome particular and extraordinary ac- 
 counts ? May not the Cafe of Synefius have been a 
 fingular inflame ; and if fo, capable of provino- 
 nothing to Mr. Chandler''^ purpofe ? — though he 
 tells us, it proves all that he wants to prove. - 
 And, indeed, this is generally thought, by the 
 Learned, to have been the truth of the matter. 
 
 The cafe was this. — About the year 410, the 
 people of Ptolemais defired Theophilus, Bifhop of 
 Alexandria^ to make Synefius their Bifhop. But 
 S\nefius refufed, and confefTed that he did not be- 
 lieve the do6lrine of the refurreElion of the Body ; 
 and declared, that he would accept the epifcopal 
 office upon no other conditions, than a compli- 
 ance with his fcruples ; unto which neophilus at 
 length confented^ and ordained him, in refped: to 
 his probity and the integrity of his life, and in 
 hopes that he might afterwards believe ^ 
 
 But 
 
 ' Cafe of Subfcription, p. 79, 80. 
 
 * Vid. Cave Hiil, literar. Vol. i. 389. edit. 1740. 
 
( 112 ) 
 
 But learned men have hitherto looked upon 
 the condud of 'Theophilus herein, as fingular and 
 irregular. They endeavour to account for it, fome 
 by luppofmg \\\2X Synefius ovi\^ diflfembled \ others, 
 that he changed his opinion before he was ordain- 
 ed ; But the bed account of the thing is given by 
 HolJieniuSy that it was the man's admirable vir- 
 tues, and excellent qualifications in other refpedls, 
 and a great want of tit men to thofe difficult times, 
 that induced 'Theophilus to ordain him, in hopes 
 that God would inlighten his mind, and not fuffer 
 fo excellent a perfon long to labour under fuch 
 errors in religion ; nor did thefe hopes deceive 
 him ".— ^ — Thefe endeavours of the learned, to 
 account for the condu5f of 'TheophiluSj fhew that they 
 all looked upon it to have been an irregular and 
 uncommon proceeding ; while, as Mr. Bingham 
 obferves, " tbQ general pra^ice of the Church was 
 *' to examine mens orthodoxy, and require their 
 *' a[fent ?indfuhfcriptions to the rule of faith ^ before 
 *' their ordination *". 
 
 'Tis agreed, that to ordain Synefius^ while he 
 could not prof efs a belief of the refurreolion was, fo 
 far, fingular and irregular : And therefore, fuppo- 
 fmg it to have been the cuftom of the church, in 
 thofe times, to have required fuhfcription to public 
 creeds or articles^ and yet that Synefius only gave 
 in a private declaration drawn up by hirnfelf as 
 Mr. Chandler concludes he did ; yet this may be 
 eafily accounted for. For Synefius could not (as 
 Mr. Chandler himfelf obferves) fubfcribe to fuch 
 creeds or articles^ in which the article of the refurre- 
 5fion is almoft uniuerfally found. And fince (as 
 Mr. Chandler likewife fays) he was not ordained^ 
 moft certainly i without any confeffon of his faith ; 
 
 what 
 
 " Vid. Bingham's Origin, ecclefiaft. B. iv. C. iii. Se^. iii. 
 and Cave, ubi fupr. * Ibid. 
 
( 113 ) 
 
 what indeed was to be done, if 'Theophilus deter- 
 mined to ordain him, but to take what he would 
 give him. — -Now, if the cafe o^ Synefius deliver- 
 ing in his own confeffion^ may be thus accounted for, 
 even fuppofing the general cujiom neverthelefs to 
 have been otherwife ; how does this prove, that 
 Synefius a6ted according to the ancient cuftom^ as 
 Mr. Chandler concludes ; whole cnnclufwns are ge- 
 nerally too quick for his premifes.' Does noc 
 the whole (lory fhew it to have been -a. fjngular 
 cafe ? and does not That rather prove (the con- 
 trary to what Mr. Chandler would have it prove) 
 that, fince Synefius was fuffered or tolerated m 
 this, upon {omt partictdar dud prudential rcMons -, 
 the general ufage, the ancient, and even the then 
 
 prefent ciiftom o\ the Church, was diftcent ? ■ 
 
 So that this pretence, from, the cafe of SynrfiuSy 
 even from Mr. Chandler''?, own reprefentation, 
 turns againft him. — But we fee how ready Tolera- 
 tion is, in every inftance, to advance itfelf into a 
 right of e^abUfhment, 
 
 The authorities he precedes to cite, with great 
 fhew of marginal learning, from St. Clefuent, St, 
 Cyprian^ l\\t A5is of the Aioftles, Origen, iht Apo- 
 floUcal Confiitutions^ and St. PauU concerning the 
 primicive method of examining perfons to be 
 ordained ^ ; prove nothing in the prefent quiE- 
 
 llion. " The primitive method (he fays) was 
 
 " quite different from inrerrogatories, or giving in 
 '^ a confefTion of their faith figned "^ ". But the 
 authorities he cites, prove nothing of this. They 
 prove only, that fuch men alone were to be or- 
 dained, who had the approbation of the Churchy 
 and were worthy perfons, of unhlameahle life and 
 
 converfation, men of reputation and chara^er.- 
 
 Q^ And 
 
 y Cafe of Subfcription, p. 8i — 85. 
 * Cafe of SubfcriptiQU, p. 81. 
 
(114) 
 
 And what of all this ? Does this exclude the fup- 
 pofition of the knowledge of i\it\r faith ? Does he 
 think, or would he have his readers think, that 
 thefe writers meant to tell us ; that, if a man's 
 life and morals were blamelefs, they would there- 
 fore have ordained him, if they had any reafons to 
 believe or fufpe6t, that he held dodtrines contrary 
 to the received faith of the Church, without far- 
 ther examination ? He intended to palm this upon 
 iis, but muft look out for other authorities -, for 
 thofe he has here produced will not fupport him ; 
 unlefs he can fhevv, that the qualifications there 
 mentioned, are mentioned as exclufive of all know- 
 ledge and i/?^/^ir)? concerning xh^vc faith, 
 
 IV. 
 
 The next head of inquiry is, concerning my 
 anfwer to the argiifnent which the Old fVhig had 
 drawn, againft fubfcription to explanatory articles, 
 from the brevity d.nd fimpli city of the moji ancient 
 creeds. 
 
 Under this head, Mr. Chandler has been very 
 long ; and I have generally found, throughout 
 his performance, that he is indued with the facul- 
 ty, of always talking fnofi^ where he has the leafi 
 to fay. 
 
 For the " entertainment and profit (he fays) 
 " of thofe who have not leifure or learning to 
 *' confult the originals", he will give them a col- 
 lection of ancient creeds ^. — If they fliall chance 
 to entertain^ or amufe i\\t unlearned reader^ it will, 
 be well *, For, I can afTure him, they will appear 
 to others, to be of no farther ufe in the prefent 
 quseftion : But fince he has been at fo much pains, 
 I muft not pafs by this learned colleElion^ without 
 a few obfervations \ and if I fhall happen to fpil 
 
 this 
 
 • Vid. Cafe of Subfcription, p. %"], 
 
("5) 
 
 this entertainment^ which Mr. Chandler has been 
 \itxt ferving up to the unlearned reader^ he will, I 
 hope, excufe me ; fmce it is to prevent his being 
 impofed upon by it, and to hinder him from i?n- 
 plicitly [wallowing what Mr. Chandler has here 
 provided for him, 
 
 " Mr. Bingham (he fays) (o whom the world 
 
 is much indebted for the learned collections he 
 
 hath made, as to the antiquities of (he Church, 
 
 hath given us a tranflation of feveral of the moft 
 
 ancient creeds •, beginning wi.h that oilrenaus, 
 
 1 Ihall go higher ^^" and as the forms they 
 
 have left us, are not thrown all together in any 
 
 treatife that 1 (fays he} have feen, I fhall give 
 
 them in their proper order ^ ". 
 
 One would expe6t, from this preamble, that 
 
 Mr. Chandler had here done great matters, and 
 
 given us a perfe(5l colledion of genuin creeds. — 
 
 And yet, what does it all amount to? — Why, 
 
 He has added one from Irenceus '^, to That 
 which Mr. Bingham had given : And he might 
 have added more if he had pleafed ; For Irenceus 
 has given feveral fuch creeds, or, more pro- 
 perly, expofitions of the ancient baptifmal creed : 
 But Mr. Bingham thought one to be fufficient, 
 and therefore gave it'^ ; without retailing all the 
 parts of IrencBush writings. — But what Mr. Chand- 
 ler has added, ferved to inlarge the number, and 
 make a fhew with, and That was enough. 
 
 Again — He has given us two from the Apo- 
 ftoUcal Conftitutions^ inftead of one which he found 
 in Mr. Bingham ; to no other end, but for the 
 fake of number, * 
 
 0^2 That 
 
 , * Cafe of Subfcripdon, p. 87, 88. 
 * Ibid. p. 99. 
 f Origin. Ecclcf. B. x. C. iv, Sei^. |. 
 
(ii6) 
 
 That which he gives in common with Mr. 
 Bingham^ is indeed a creeds in the form of one, 
 and to be recited as a creed by the candidate for 
 Baptifm. — It is introduced, in the Apojloi'ual Con- 
 ftitutions widi — «tOTif>*x\€7a> iv o BAT^t^of^^'Q' it 7ia> 
 fl/7n>Ta^j^<3^ : which renunciation the Author then 
 piocedes to fet down — cuTnTztojnfMfj &c. Then he 
 goes on — ^ r "limnylw (Tuwm'xynfj^Q- A»^7W, 077 1^ 
 cmi-mosdfjLDi Tw Xf/iia— and then repeats the creeds as 
 Mr. Bingham and Mr. Chandler have given it-— 
 9r7?ey« )L(ijL BiiT^i^ofxeu &'c, ^ — Here is a direct proper 
 creed, delivered as jiich \ which Mr. Bingham gives 
 as one " moft probably then ufed in feme of the 
 *' Eaftern, or Greek Churches V' 
 
 The other, which Mr. Chandler '' could not 
 *' (it feems) difpenfe with himfelf without giving 
 *' his reader, g" is no more than an occafional^ dif- 
 cur five declaration^ of what the Church held and 
 taught, occafioned by the mention there made of 
 the herefies and falle dodlrines of Simon, Cerinthus, 
 and others •, in oppofition to which this account 
 of the true faith is given ^ : But it is no creeds 
 nor delivered as fuch — except by Mr. Chandler, 
 
 ■ Another Creed which he has added, is from 
 Athenagoras ; and what is it ? — Why, ^' Athena- 
 *' goras (he fays) in his Legation for the Chri- 
 *' fiians, to Mark Antonine and Commodus, hath 
 *' left us feveral fummaries of the Chriftian faith, 
 ** the principal of which f fhall mention, refers 
 *' ring only to the others ' : " And then he men- 
 tions xhtft feveral futnmarieSy which are only feve- 
 ral 
 
 « Conftitut. Apoflol. L. vii. C. 40, 47. 
 ' Origin. Ecclef B. x. C. iv. Sed. vii. 
 8 Cafe of Subfcription, p. 118. 
 
 h Vid. Conftitut. Apoftol. L. vi. Cxi. compared With 
 C. viii. ix. X. 
 
 '[ Cafe of Subfcription, p. ^lOO. 
 
( "7 ) 
 
 ral diftinEi and feparate pafiages, colletfled from 
 Legal, pro Cbriftian. p. 37, 38, 39, 40, 41, 44. 
 which being here put all together by Mr. Chandler ^ 
 they make a creed : And you may, it feems, make 
 more creeds of the fame kind, by putting together ^ 
 in hke manner, what you find in p. 19, 21, 22, 
 46, 96. Edit, Dechair, Oxon.— to which he refers. 
 
 Now, can any man, with a ferious counte- 
 nance, give in fuch things for creeds ; which are 
 only a colle5lion of his own^ from feveral feparate 
 paffages of Athenagoras^s Legation^ wherein he is 
 giving to the Emperors an account of the Chri- 
 itians, and their religion ? 
 
 What he next gives us, is from Clemens of 
 Alexandria ; and is only a pafTage wherein he fays, 
 that " we ought truly to believe in the fon, that 
 *' he is a fon, and that he came, and how, and 
 *' for what reafon, and concerning his paflion. 
 *' For it is necefiary to know who is the fon of 
 " God, &*r. ^ "—Mr. Chandler himfelf owns, in 
 introducing it, " that Clemens of Alexandria hath 
 *' no where delivered any dircd, regular formu- 
 " lary of belief ^"— why then did he endeavour to 
 put this paffage upon us for fuch a formulary., by 
 citing it in what profejfes to he a collePAon of fuch 
 formularies f'^yNhy., becaufe "-^ Clemens of Alex an-- 
 " dria hath yet faid enough to fhew, what were 
 *' his fentiments as to the great diftinguilhing ar- 
 *' tides of Chriftianity *"." — And fo, in v/hatever 
 writings we can find enough faid to fhew the au- 
 thor's private fentiments as to thefe articles ; v/e 
 may pick it out^ and put it into a colletlion of 
 creeds. 
 
 H E has found out another *' creeds in a trea- 
 ^' tife concerning the charifmata^ or gifts of the 
 
 " fpiriiy 
 
 i' Strom. 1. 5. Init. Cafe of Subfcription, p. 102. 
 1 pafe pf Subfcription, p, 102. » Ibid. 
 
■ (ii8) 
 
 " fpirit^ afcribed to Hippolytus ; " the introduc- 
 tion, and conclufion of which, plainly (hew it to 
 be no creed^ nor to be delivered as fuch. — '' There is 
 *' no tnatiy who through Chrift believes in Gody ivho 
 " balh not received a fpiritual gift ; fono believe in 
 *' God the Father through Chrift, is the gift of 
 *' God, ^cJ'* Thus it is introduced ; and, pro- 
 ceding with other articles, concludes — *' He that 
 *' believes thefe things^ not negligently or irratio- 
 *' nally, but with judgment aad full affurance, 
 *' hath received the gift from G<?^"."— The defign of 
 the author, in this paffage was, not to ^deliver a 
 creedy but (agreeably to the fubject of the treatife, 
 which was concerning the charifmata) to deliver 
 this particular doBrine, viz. that a true and right 
 faith y is ^ud^ML ©gif, a gift of God. 
 
 H E cites another creed from the fame father, 
 in his tract againft Noetus^ if it be his : But it is 
 only another occa/ional declaration, that Chriftians 
 " truly know one God-," that they *' know 
 *' Chrift •,'* that they " know the Son fuffered, 
 *' &'c." and that " thefe things which they had 
 *' learned, they affirm °;" and is no more there 
 intended for a creed^ than the former — whatever it 
 be here. 
 
 The creed he gives from Novatianh Regula 
 fidei ; like that from Athenagoras, is compofed of 
 three^ diflin5fy feparate paffages, colledled from 
 th-'se, different chapters -, and, by Mr. Chandler, 
 confolidated into a creed^. — The whole is only 
 declaratory of what the rule of truth requires us to 
 believe ; but is not given as the rule itfelf, or 
 
 as 
 
 " Hippolyt. Oper. V. i . p. 246. Edit. Fabric. Cafe of 
 Subfcription, p. 105. 
 
 ° Hippolyt. ibid, contr. Noet. p. 6. §. i. Cafe of Sub- 
 fcription, p. 106. 
 
 p Cafe' of Subfcription, p. 116. Novat. Cap. i. Cap. ^. 
 Cap. 29. 
 
{ "9 ) 
 
 as any creed^ ox formulary of faith ; which is fuffi- 
 ciently plain from the difcurftve^ rhetorical file of 
 the firft paflage ^. 
 
 ^ T o thefe he adds the formulary, which Eufe- 
 lius of Ccejarea read before the Emperor, at the 
 Council of Nice % which, though " the author of 
 *' it (as Mr. Chandler fays) declares ir to be a- 
 •' greeable to the ancient doarine, and taken from 
 *' the hoJy fcriptures ' j " is yet (as it is rightly 
 obferved by Buddeus) a mixture, of the creed then 
 in ufe in the Eaftern Church, and of his own pri- 
 vate additions and explications, in order to clear him- 
 felf from the errors imputed to him' ; and there- 
 fore, as it there ftands, no public or authorized 
 creed. 
 
 These are the wondrous additions, which Mr. 
 Chandler has thought neceffary to make to Mr. 
 Bingham^ s account of creeds, after IrencBus, 
 
 But he thinks it proper to go higher^; and 
 accordingly cites Barnabas, Clement, Ignatius^ 
 Poly carp, and Juftin Martyr ". 
 
 M R. Bingham was not ignorant o{ fuch creeds. 
 He tells us, that " Some fancy the creed may be 
 " found in the writings of Ignatius, Clemens Ro- 
 
 *' ?nanusy 
 
 *J Reguk exigit verltatis, ut primo omnium credamus in 
 Deum Patrem et Dominum omnipotentem, id eft, rerum 
 omnium prefediffimum conditorem , qui Coelum aha fnbl imi- 
 tate fufpenderit, terram dejeSla mole folidaverit, m2nz foluto 
 liquore diffuderit, et hasc omnia propriis et condignii inflru- 
 mentis et ornata et plena digefTerit Novat. c. i. 
 
 ' Cafe of Subfcription, p. 121. Socrat. Hift. Ecclef. ] i 
 c. 8. 
 
 /_ Eufebius Capfarienfis, dum in Concilio Nicjeno fuf- 
 
 picionem ha>releos a fe p.moliri voluit, fymbolum, quod tunc 
 in ufu erat, loco confeffionis fus obtulerit, adjecftis dumtaxat 
 quibufdam, quibus, mentem fuam ab errore alienam, docere 
 adnitebatur. — Budd Ifag, ad Theol. Tom. i, p. 40U 
 
 ^ Cafe cf Subfcription, p. 87. \ 
 
 * Ibid. p. g9 , 96. 
 
( I20 ) 
 
 '^ manus^ Polycarp^ znd J uftw Martyr " But he 
 agrees with Bifhop Pear/on^ who " has obferved, 
 " that thefe writers, however they may inciden- 
 *' tally mention fome articles of faith, do not for- 
 *' mally deliver any rule or faith uled in their own 
 " times;" " the firil that fpeaks of this, (fays 
 ** Mr. Bingham) is Irenceus ^ •," and therefore he 
 thought it improper to go any higher : But Mr. 
 Chandler^ who, it feems, has the fancy above- 
 mentioned, thinks otherwife -, and you fhall hear 
 his reafon for it : It is, '' Becaufe it is equally 
 *' true of Irenceus and the fathers after him ; that 
 *' they did not deliver any rule of faith, agreed 
 •' upon by the common confent of the churchy as an 
 *' audienrick, authoritative, common flandard^ :^* 
 But, though the colh'Clions which Mr. Bingham 
 has made, from Irenceus downwards, were not 
 the authentic, authoritative, common ftandard 
 creeds of the church ; yet they were The tells 
 us) the " fcattered remains of the ancient creeds ^ 
 *' which were ccrnpofedfor the life cf fever at church- 
 *' es^ as they are ftill upon record in private wri- 
 
 " ters*" But is the cafe the fame with Mr. 
 
 Chandler^ s creeds, before Irenceus ? 
 
 Was what he cites from Barnabas^ viz. " If 
 
 therefore the Son of God, who is Lord, and 
 
 fhall hereafter judge the quick and the dead, 
 
 fufFered, that his ilripe might quicken us ; let 
 
 us believe that the Son of God could not fufFer, 
 
 ** but for us, ^<r.*"— Was this even one of the 
 
 fcattered remains of any creed compofed for the ufe 
 
 of any church ? which is only part of an epifrolary 
 
 inflruBion of it's author— For that Barnabas was 
 
 the 
 
 '^Oriein. Ecdef. B. x. C. iv. Seft. i. P^/jr/^^'s Expofition. 
 
 y Gate of Subrcript;on, p. 87. 
 
 * Origin. Ecdef. B. x. C. iv. Se(5l. viii. 
 
 « Bar nab. Epifc. c. 7. Cafe of Subfcription, p. 89. 
 
 cc 
 <c 
 cc 
 
 cc 
 
( 121 ) 
 
 the author of it, is (by the way) more than Mr, 
 Chandler knows. That being a point, whereia 
 the learned are not agreed. 
 
 1$ elements exhortation to peace and unity ^ by 
 this argument^ viz. " have we not one God, and 
 *' one Chrifl, and one Spirit of Grace that was 
 *' poured out upon us, and one- calling in 
 " Chrift r ''"— Is this alfo the remains of any 
 creed? would any one, but Mr. Chandler, cite 
 thefe words for a creed, or for any part of one ? 
 Or could even he do it, on any other account, but 
 for the fake of- number ? — After having cited 
 which, he fays,'—" though there be no other for- 
 *' mal rule of faith ddWcred by Cle7?ient^" — And 
 has Mr. Chandler then the face to, fay, that this 
 was delivered by Clemei^t, as ^ formal rule of faith ; 
 which appears to be nothing more,than a few words 
 ufed only as an exh<)rtatory motive to peace and 
 unity ? — 
 
 • W E L L ; but thij^ being the only fGr?nal rule of 
 faith delivered by C/^/«^;?/— What then ? — Why 
 then, Mr. Chandler will do as much for him, as 
 he did for Jthenagoras and Novatian before ; he 
 will " put together the heads of dodrine that he 
 *' mentions in other parts of his letter, c. 20. 24. 
 " 16. 27. 7. '^6. 24. 25. 28. 35. and 8.^" 
 and, ranging all thefe in proper order, Clement 
 becomes the author of ^.noihcr for?nal rule, of faith 
 —of Mr. Chandler's making. 
 
 We have more work of the fame kind, in re- 
 lation to tvfo< fuppofititious Epifiles, afcribed to Igna- 
 tius — " I Ihall add here (fays he) the heads of 
 *' doftrine, as we find them in thefe tv/o epidles.'* 
 — and fo he colleds again from c. 3, 4, 5, 6, 7, 
 
 R of 
 
 * Clement Eplfl. c. 46. Cafe of Subicription, p. 89. 
 
 * Ibid, p. 90. 
 
 * Cafe of Subfcription, p. 90. 
 
( 122 ) 
 
 of the Epiftle to the Chriftian Converts at Tarjus'y 
 and from c. i, 2, 3, of the Epiftle to the Philip- 
 plans ^ ; and thefe, with the help of a little of Mr. 
 Chandler'* s dexterity, prefently become two creeds. 
 — This is fiianufacluring creeds indeed ! and Mr. 
 Chandler has, in this famous colle(!:l:ion5 fhewn 
 himfelf to have fo good a hand at it •, that 'tis 
 pity any body fhould take the employment from 
 him — ^A little more exercife in this way, may in 
 time perhaps bring him to have a better opinion of 
 creed- making. 
 
 From the fifialUr Epifiles of Ignatius^ he cites 
 him faying-^'* clofe your ears v/hen any onefpeaks 
 '' to you without Jefus Chriil, who was of the 
 " feed of David, (^cJ" — I^rom the larger, in- 
 terpolaied Epiftles, he quotes the author thus ad- 
 dreiTing himfelf to the Magnefians — '* Beware that 
 " ye fall not into the fnares of vain opinions, but 
 " be ye fully eftablifhed in Chrift, begotten of the 
 " Father before all ages, and afterwards born of 
 " the Virgin Mary, without converfe with man ; 
 *' who lived holily, ^c. ^ " — But are any of thefe 
 the r€??iains of any creed ever compofed for any 
 church? — No more than what he next gives us 
 from Polycarpy and Juftin Martyr ; the former of 
 which is nothing but an exhortation to the Philip- 
 pians, to " gird up their loins, believing in him 
 '' who raifed our Lord Jefus Chrilt from the 
 
 dead, and gave him glory, and a throne, i^c. 
 
 — He who raifed him up from the dead, will 
 
 alfo raife us up, if we do his will, and walk in^ 
 
 4( 
 
 '* his commandments ^" — which is juft as much a 
 
 creedy 
 
 « Cafe of Subfcription, p. 91— 94* 
 
 ' Ibid. p. 90. Ignat. E pill, ad Trail, c. 9. 
 
 s Jonat. Eplft. ad Msgnef. c. ii. Cafe of Subfcription, 
 
 D. 91. 
 
 " Polyrarp Epift. ad Philip, c. 2. Cafe of Subfcription, 
 
 p. 94. 
 
( '23 ) 
 
 creeds or the remains of a creed, as any one of Mr. 
 Chandler^s fermons. — What he gives from Jujlin 
 Martyr^ is only the hiftorical account^ or narration 
 which he is giving in his Apologies^ of the nature of 
 the Chriftian dodrines \ Mr. Chandler fays, than 
 *' other pafiages of like nature might be produced 
 *' from this Father" — x^ye, and from every Fa- 
 ther that ever wrote about the Chriftian Religion — 
 *' But as they are much the fame (he fays) with 
 " thofe already cited, he will only refer ^" — for 
 which, once in my life, I am obliged to him 5 
 and having already, by the fpecimen he has given, 
 a fufficient knowledge of his judgment concerning 
 creeds^ mud be excufed from giving myfelf the 
 trouble of turning to them upon this occafion. 
 
 But now how- ftands Mr. Chandler^ s excufe 
 for going higher than Irencsus for creeds \ and for 
 fancying he could find them in Ignatius^ Cle?nent^ 
 Polycarp^ and Jnfiin Martyr \ where Bifhop 
 Pearfon and Mr. Bingham^ who were not, it 
 feems, fo fJjarp- fight ed^ could never meet with any ? 
 It is equally true (fays he) of Iren^us and 
 the Fathers after^ as of thofe before him, that 
 they did not deliver any rule of faith, agreed 
 upon by common confent of the church, t^r." 
 and therefore he thinks he may as well go higher^ 
 and take what pafiages he can find in the writers 
 before Ir emeus ^ which are exprefftve or declaratory 
 of the Chriflian do5irine^ and put them upon us for 
 ancient creeds. — But (as I obferved before) though 
 Mr. Bingham^s colleftions, from the writers after 
 Irenceus^ 'till he comes to give the more perfe^ 
 forms of the creed, were not the authorized formal 
 rule of faith j and fo far may ftand upon an equa- 
 
 R 2 lity 
 
 ^ Juftin Martyr. Apol. i. p. ii. p. 30, 31. Apol. 2. p. 
 114, 115. Edit. Thirlb. Cafe of Subfcription, p. 94-— 96^ 
 ." Ibid. p. 96. 
 
 
{ 124 ) 
 
 lity with thofe which Mr. Chandler has gone high- 
 er for *, yet, they were (he tells us) the remains^ 
 or perhaps expojitionsy of the ancient creeds which 
 were compofed for the ufe of the churches, as they are 
 upon record in private v/riters— Here Mr. Chand- 
 ler's creeds are defeclive — they are neither creeds, 
 nor remains^ nor expfitiGns of creeds ; nothing 
 more than fuch incidental pajfages, declarative of 
 the Chriftian dodrine, as every Chriitian writer 
 will afford us in every page— But who, before Mr. 
 Chandler, ever called them creeds, or confeffions,- 
 ov formal rules of faith, or any parts of fuch ? 
 
 Bu T he has not done yet , for he can^^ higher 
 flill, even than Barnabas and Clement, for creeds ; 
 for, it feems, St. Peter and St. Paul muft be called 
 in to fwell his colledion. 
 
 The firft is (lie fays) the creed of Simon Pe* 
 ter \^^ which, he tells us by the way, " was 
 not intended for catechumens only." — Well ; 
 what is this creed of Siinon Peter ? Why — " Thou 
 *' art Chriib, the fon of the living God ^ 
 
 The creed of St. Paul is — " Though there be 
 that are called gods, whether in heaven or in 
 earth, as there be gods many, and lords many ; 
 yet to us there is but one God the Father^ 
 ^c. ^ ^' — But does he really think that the 
 learned reader will look upon this colle^lion of 
 his, as any improvemeyit upon Mr. Bingham ? 
 Has Mr. Chandler the vanity to exped:, that the 
 world will look upon his performance in that light ? 
 Mr. Bingham has given v/hat was fufficient to (hew 
 the nature of the ancient creeds, and the faith of 
 the primitive Church. — What Mr. Chandler ha$ 
 added, are of no other ufe but to tell among the 
 refl : And if every paflage which may be found in 
 
 the 
 
 * Matth. xvi. i6. Cafe of Subfcription, p. ^Z. 
 i» I Cor. viii. 5, 6. Cafe of Subfcription, p, 88, 
 
 
 (C 
 
(125 ) 
 
 the primitive writers, where the Chriftlan faith is 
 declared or taught, is prefently to become an aji- 
 dent creeds or formulary of faith ; his colleflion is 
 really a moderate one \ For he might have made it 
 as large as he had pleafed. — Yet this is all Mr, 
 Chandler has done, in the additions he has here 
 made to Mr. Bingham, — A great many -primitive 
 names printed in capitals^ with good ftore oi greek 
 and latin in the margin. — A cQlle5iion of ancient 
 creeds^ introduced with the oftentation of having 
 done more than Mr. Bingham, or any man before 
 him ; for they have not, it feems, been *' thrown 
 *' ail together in any treatife that he has feen ; '* 
 and though the world is '' much indebted to Mr. 
 *' Bingha?n for his learned colle^ions, who hath 
 *' given us a tranflation of feveral of the mod 
 *' ancient creeds -, " yet, 'tis expected no doubt 
 that the world fhould be much more indebted to 
 Mr. Chandler for his learned coUedions •, For he 
 will go higher^ notwithftanding Bifhop Pearfon's 
 cbfervation, &c. *» — All this was to catch the un^ 
 learned reader,, and Mr. Chandler -^zs to pafs for 
 a very learned man ; and fo he may be, for ought 
 I know. -^ But as to his collegian of creeds^ it is 
 nothing but parade, and fhew^^^l^t fays they were 
 " never thrown all together in any treatife before** 
 Indeed i believe not, nor will ever be again, 
 Mr. Chandler is the only man who would call fuch 
 things, formularies of faith, and throw them toge- 
 iher (as he aptly enough expreffes it) as a colle^ion 
 of ancient Creeds. — ^He did well to tell us at the 
 entrance, that he prepared diis " entertainment ^ 
 ' • for thofe who have not leifure or learning to 
 '' CQnfuU the origin als^^-^^ind he has cook'd it up 
 accordingly. 
 
 However 
 
 * Vi4e Cafe ef Subfcriptionj p. 87, 
 
(126) 
 
 ■ However, he is fo good to let everybody 
 into the fecret at laft •, and tells you plainly, that 
 he has all this while been only entertaining you in- 
 deed : For, after all the flourilh he has been 
 "making, and after he has called them, and cited 
 them an hundred times as ancient creeds 2Lnd formu- 
 laries^ through fix and thirty pages ; Yit— laughs 
 in your face ^ and tells you — " All the creeds I 
 *' have tranflated, are only mere private compofitionSy 
 ** drawn np by particular perfons, according to 
 *' their own fentiments 'of the Chriftian dodlrine ; 
 '' without having, in the terms in which they arc 
 ^' delivered to us, the fandtion of any particular 
 " Churches, much lefs of the univerfal Church °.'* 
 — Why then did he call them creeds^ and give 
 them in as d.n improvcfnent upon Mr. Bingham^ or 
 as a 7nore ample colledlion of Creeds than that 
 learned author had given us? — Mr. Bingham pro- 
 fefles to have given the remains of the ancient creeds 
 which were compofedfor the ufe of the churches ^ be- 
 ginning from Irenceus. Mr. Chandler^ not fatis- 
 fied, fays, he will go higher^ — for what } for the 
 remains of the creeds compofed for the ufe of the 
 Churches ; or for nothing. — But are then what 
 Mr. Chandler has added, the re?nains of the ancient 
 creeds which were compofed for the ufe of the 
 churches ? No ; he tells you himfelf, that they 
 are only mere private compofitionSy without having 
 the fan^ion of any church. But, the truth is, they 
 are not only mere private compofitions without the 
 fan5fion of any church ; but compofitions not in- 
 tended for ^ or delivered as creeds at all-, and many 
 of them the compofitions of Mr. Chandler only ; 
 confiding not of t\\t fcattered remains of the creedy 
 but of the fcattered fentiments and feparate paffages 
 of writers, colledled by him from different pages 
 
 and 
 
 ® Cafe of Subfcription, p. 122. \ 
 
( 127 ) 
 
 and different chapters of their works ; nay, from 
 different works \ and here put together^ in order to 
 make creeds of them : And therefore he not only 
 has been here putting upon the reader fuch compo- 
 fitions for ancient creeds^ and formularies of faith ; 
 but muft be called upon to fhew, to what purpofe 
 fuch com pofit ions are here introduced, which have 
 no relation to the quasftion between us. 
 
 The quseftion was concerning fuch Creeds as 
 I had affirmed to have been " originally intended 
 *' for the ufe of Catechumens, and to have been 
 *' /^/. ^fi^ only in the office of Baptiffn, and which 
 " were but by degrees taken in to make a part of 
 " the common and daily Liturgies of the Church p." 
 Now, \\h?it Creeds were here fpoken of? — Why, 
 undoubtedly, I could mean no other creeds than 
 thofe which were ufed for catechumens and in the 
 office of Baptifm, and which afterwards, from time 
 to time inlarged, made part of the daily Litur- 
 gies ; public creeds of the churchy or creeds com- 
 pofed for public ufe ; but which were only fhort 
 and fimple fuinmaries of credenda, agreeable to 
 their original ufe, viz. for the catechumens, — In 
 fhort, I could mean no other creeds, than fuch 
 *' Creeds of the Chriflian Church'' as the Old IVhig 
 had appealed to in general, and from t\\t fimplicity 
 and fhortnefs of which, he had formed his exceptions 
 to the explanatory articles of the Church of England. 
 If the Old Whig did not mean puUic creeds, but 
 7nere private compfitions ; thefe being no creeds ^ 
 nor ^'i public ufe, no argument could be formed 
 from fuch mere private compofitions, not compofed 
 for public ufe, againft Creeds which were fo ; much 
 Jefs againft explanatory articles compiled for the 
 public ufe of the Church, in examinations of the 
 candidates for the miniflry. ^ By the moil ancient 
 
 creeds 
 P Church Q^ England vind. p. 25. 
 
( 128 ) 
 
 treeds of the Chriftian Churchy from the Jhortnefi 
 md/wtplicity of which, the Old IVbig argued againft 
 our explanatory articles, he mufl: have therefore 
 meant the creeds that were of public ufe in the 
 Church -, and of tbefe creeds only it was that I 
 aflerted, in anfwer to him, that they were " ori- 
 *' ginally intended for the ufe of catechumens, 
 *' and ufed at firft only in the office of Baptifm ; 
 *' and were intended to be only fhort fummaries 
 *' of credenda, &c,^' This is the (late of the 
 quseftion — and now attend to Mr. Chandler^s ob- 
 fervations ; who " muft take the liberty (he fays) 
 *' to tell me, that thefe affertions are not true, 
 *^ and have nothing in antiquity, and the primi- 
 ** tive writers to fupport them. For what (fays 
 *' he) are thefe moft ancient creeds that he talks 
 *' of? Are they S cr ipur e-crttds ^ If fo, will he 
 *' be fo good as to point out lome few of thefe, 
 •' which were intended for catechumens only, and 
 " which were fo fhort and fimple, ^c. Or (fays 
 " he) doth the gentleman mean by the moft an- 
 ** cient creeds, fuch as were drawn up by thofe 
 *' who fucceeded the firft Biftiops and Paftors of 
 *' the Church? If he fhould affirm (continues 
 *' Mr. Chandler) that fuch of thefe as are kk on 
 *' record, were originally intended for the ufe of 
 " catechumens, he will find it extremely difficult 
 " to produce any proof of it. I will take on 7ne 
 " to affirm that there is none, as will evidently 
 ** appear to every one, who will take the trouble 
 *' to perufe them ^ "— and then he produces his 
 famous catalogue of creeds. — But what is all this to 
 the purpofe ? — The intelligent reader muft plainly 
 fee, that when I affirmed creeds to have been ori^ 
 ginally intended for the ufe of catechumens, dzc. I 
 meant, as my argument required me to mean, 
 
 creeds 
 
 1 Cafe of Subfciiption, p. 86, 87. 
 
( 129 ) 
 
 creeds y properly fo called, the creeds publicly iifed 
 as fuch at Bapifm — Thefe were the creeds 1 was 
 fpeaking of i and of which I affirmed, that they 
 were " originally intended for the ufe of the cate- 
 *' chumens, and at firft ufed only in the office of 
 *' Baptifm ; " of which creeds only, it was to any 
 purpofe to fpeak, in my reply to the old whig,-^ 
 What have I, to do therefore with Mr. Chandler's 
 creeds^ the charader of which the reader is fuffi- 
 ciently made acquainted with ? —Thefe, it feems, 
 he mujl take the liberty to tell me, were 7iot creeds ori- 
 ginally intended for catechumens ^ nor firfi ufed only 
 in the office of Bapti[m \ and, that they were, he 
 will take upon him to affirm there is no proof — But, as 
 far as thefe were not public creeds, nor ever autho- 
 rized as fuch, to be ufed for catechumens at all ; 
 but 7nere private compoftions only, compofitions 
 never intended for, nor delivered as creeds at all ; 
 and many of them compoftions of Mr. Chandler's 
 own ?naking — • Thefe are compofitions of which I 
 affirmed nothing, and therefore muft take the li- 
 berty to tell him, that they are very impertinently . 
 introduced upon the occafion. 
 
 But, before I difmifs this particular, I mud 
 obferve, that what Mr. Chandler affirms of " all 
 " the creeds which he has tranflared, viz, that 
 *' they are only mere private compofitions, drawn 
 *' up by particular perfons, according to their own 
 " private fentiments of the chriftian doctrine ; " 
 though true enough of tliofe which he has added 
 to Mr. Bingham ; yet, is not ftriclly and pro- 
 perly fo, in regard to thofe which he has given in 
 common with that learned author *, if we may pre- 
 fume to put his judgment in the ballance with Mr. 
 Chandler''^. For Mr. Bingham tells us, that what 
 he had colle-fled, from Irenceus^ and the writers 
 after him (and which Mr. Chandler has alfo given 
 us) " were the fcaitered remains of the ancient 
 
 S *' creeds 3 
 
{ >3o ) 
 
 ** ereedsy which were compofed for the ufc of 
 *' feveral churches^ •," and the creed cited from 
 the Apoftolical Conftitutlons^ he fays was " the an- 
 ** cient creed, then moft probably ufed in fome 
 •' of the Eaftern or Greek churches ' ; " and 
 which, by the way, is there particularly appro- 
 priated to the ufe of the candidates for Baptifm «. 
 
 If therefore Mr. Chandler will deny, that the 
 ancient creeds^ creeds properly fo called, creeds 
 publicly ufed as creeds by the catechumens^ and in the 
 office of baptifm (of which ancient baptijmal creeds^ 
 what Mr. Bingham has given us are the remains 
 or expofitions) were, in their original and primary 
 intention, defigned for that ufe -, and that fuch 
 public creeds^ fo ufed for catechumens, and from 
 time to time inlarged, did not even make a part 
 of the daily fervice of the church, 'till about the 
 middle of the fifth century in the Greek church, 
 and not 'till feme time after in the Latin church— 
 If Mr. Chandler will deny this of the ancient creeds 
 properly fo called, of which only 1 was fpeaking, 
 and of which only my argument required me to 
 fpeak ;— I fhall not miflpend the readers time and 
 my own, with a detail of arguments or authori- 
 ties, to prove what is agreed upon by the learned, 
 and fo well known to every one, who has been 
 tolerably converfant in antiquity. I will only juft 
 obferve, that the thing is plain from this confide- 
 ration alone.— 'Tis agreed that the apoftles and firft 
 preachers, though they compofed no one creed, as 
 the authorized creed for the ufe of the univer- 
 fal church ; yet, as occafions offered, and as 
 perfons came to Baptifm^ required their affent 
 to fome creeds to fome of the particular and funda^ 
 mental a.n\c\es of the chriftian faith. Thefe creeds 
 took their rife from th^forfn of Baptifm ^ and at firft 
 
 probably 
 
 ' Origin. Ecclefiall. B. x. c. iv. feft. viii. 
 
 « Ibid. feft. vii. 
 
 t Conftitm. ApoHol. 1, vii. c. 40, 41. 
 
( I30 
 
 probably contained very little, if any thing more •, 
 and were the platform, and model of the creed 
 fince that time always ufed at baptifm — Baptifm 
 was the firjl admiffion into the Chrijlian Churchy 
 the Jirfi occafion there could therefore he for the uje of 
 creeds \ and accordingly, their firfi ufe was, we 
 fee, at Baptifm^ and that they took even their origi- 
 nal form^ irom th^ form therein ufed. From hence, 
 I think, it is no unreafonable conclufion, that the 
 original and primary int edition of creeds^ was for 
 that ufe^ which was the original and prvmary ufe 
 a^ually made of them *, and from whence they 
 even derive their original. — Without therefore />(?/;?/- 
 ing out any particular Scripture- creeds^ which were 
 intended for catechiunens only \ it is fufficient to 
 point out, that the apoftles and firfl: preachers 
 did ufe fhort and fimple creeds^ for the uje of the 
 candidates of Baptifm \ or require an aflent from 
 them to fome of the fufidamcntal articles ^ which 
 creeds took their very rile from the form of Bap- 
 tifm, and were the platrorm and model of the fu- 
 ture baptifmal creed.— This alone fufiiciently 
 proves the original^ primary ufe and intention of 
 creeds to have been for the candidates of Baptifin % 
 and, whatever other ufe they were afterwards put 
 to, as this was their original^ prifnary ufe, and 
 as they continued to be ufed a^ Baptifm-, after they 
 became larger than fuch apoflolical creeds, and ftill 
 to take their model from thence ; it ihews, that 
 -This was dill confidered as their /)n/?Z(^r)? ufe •, and 
 their having been no more explicite than they 
 were, is to be accounted for from this their origin 
 naU primary y and continued ufe^ and models above- 
 mentioned. 
 
 And [^ what he has taken upon him to affirm^ 
 be only of thofe 7nere private co?npofttions, framed 
 for no fuch ufe at all, which he has thrown toge- 
 ther^ and added to Mr. Bingham ; with thefe I have 
 not any concern— with his addrefs to me upon the 
 
 S 2 occaQun, 
 
( 132 ) 
 
 occaflon, I have— He fets forth his great fuperi- 
 ority of knowledge in antiquity, on this occafion, 
 with telling me, that I " take upon me to talk with 
 great ajjurance of the defign and intention of the 
 moll: ancient creeds ; and to give the reafons 
 why they were no larger, nor more explicit ' — 
 hat, he "• mull: take the liberty to tell me, that 
 my alTertions are not true, and have nothing in 
 antiquity, and the primitive writers to fupport 
 them" — that, *' with great ajfurancel appro- 
 priate fuch creeds to baptifm'' — that, " he is 
 afraid J have waded out of my depth, and ven- 
 tured to affirm more than I know, or am able 
 to prove^." — Really, when I firft read thefe 
 formidable fentences, 1 began to think, that furely 
 I muft have made fome llrange blunder, in my 
 account of thefe things : For that even Mr. Chan- 
 dler himfelf could not, otherwife, have ventured, 
 or taken upon him, m fuch a magifterial (train, to 
 have fo dogmatically called me to account — But, 
 what opinion the reader muft now have at laft, ei- 
 ther of Mr. Chandler* fi knowledge in antiquity, or of 
 his fair-dealing on the prefent occafion \ I leave 
 him to confider. — If he did not know, that v/hat 
 I afierted of the ancient creeds of the church, was 
 true oifuch creeds, of which only I did aflert it ; it 
 would have become him to have waded a little into 
 antiquity, before he had taken upon him to teach 
 it to others , and as the truth of my account is fo 
 well knov/n to every one, v/ho knows almoft any 
 thing of antiquity, the firjl fiep m it is, I find, 
 out of his depth.-^But if Mr. Chandler knew, that 
 my account of thefe creeds was really true ; then, 
 his attempt to amufe fuch readers, who have nei- 
 ther leifure nor learning, with a long roll of mere 
 private covipofitions, foifted thus upon them for ihofe 
 creeds of the church of which only I was /peaking ; 
 
 and 
 « Cafe of Subfcription, p, 86. ica- 
 
( 133 ) 
 
 and endeavouring, by the flafh of his hrut a fuh 
 mina^ to dazzle the eyes of thefe readers, that 
 they might not diflinguifli the truth •, is a mere 
 Jhuffling trick — And it he hoped to have it pafs, 
 with other fort of readers than thofe which, it 
 feems, he principally defigned it for ; they will, 
 I dare fay, join with me in thinking, that, when 
 he told me, I *' took upon me to talk wither ^^/ 
 *' njfurance" — there was no danger that his own 
 countenance (hould betray him. 
 -'.So much for the qucBjiion of fa5f^ viz, " whe- 
 f^ ther the ancient creeds of the church, properly 
 '•*^ fo called, were, as I afferted, originally in- 
 tended for the ufe of catechumens^ and ufed at firft 
 only in the office of Baptifm. 
 
 But the reader, I fuppofe, imagines at lead 
 that this quasflion is of the foundation ; is fome- 
 thing, on which my anfwer to the Old Whig de- 
 fends \ and that, il Mr. Chandler\iZ.s confuted my 
 afft^rtion in this quceftion^ he has obviated that an- 
 fwer ; and will be furprized perhaps to find the 
 cafe other wife. — Mr. Chandler has made great 
 oftentation, as hath been feen, with his long roll 
 of pretended creeds^ in order to difprove a point 
 in ecclefiaftical hiftory, which he has not been 
 able to do. — One would have thought however, 
 that fomething of confequence depended upon it, 
 and was to be m.ade out from thence, in oppofition 
 to my anfwer to the Old fVhig ; and therefore it 
 will be worfe ftill.^ if, after all, this gTG2Lt profujion 
 of learning (hould turn out to be abfolutely infigni- 
 ficant \ and though he had actually proved that I 
 had been in a miilake ; yet, that my anfwer to 
 the Old Whig will ftand equally good — And yet 
 this will appear to be the truth of the cafe. 
 V The Old Whig had argued, *' that the moft 
 " ancient creeds of the Chriftian Church were 
 *' Jhort and fimple^ relating only to thofe plain and 
 
 " neceffary 
 
( 134 ) 
 
 " necejfary articles, on which the very being of 
 " Chriftianity depended, (^c, from whence he 
 *' concluded, that the explanatory articles oi ih^ 
 " Church of England^ were a departing from the 
 ** fanplicity of the jirft ages.^^-^ln anfwer to which, 
 the fum of what I told him was, " that he 
 " could not argue from the ancient creeds of the 
 *' Churchy to explanatory articles y that their y^w- 
 *' ral ujes was different *, and therefore, that, tho* 
 *' the ancient creeds anfwered the end for which 
 *' they were originally compiled^ though /hort and 
 '* fimple ; yet, no conclufion could be drawn, 
 *' that explanatory articles^ the ufe and defign of 
 *' which is very different y muft therefore be fhort 
 *' and fimple likewife ; becaufe. That might not 
 *' anfwer their end."— 
 
 In fupport of this I obferved, that " the an* 
 *' cient fhort ^nd fimple creeds oi the church were 
 *' intended originally y and primarily for the ufe of 
 *' catechumens ; and, accordingly, ufed at firft 
 " only in the office of Baptifm — that the reafoil 
 " of their being fhort and fimple was, that the 
 *' catecJnmens might more eafily retain them in 
 *' memory — that they were inftru5ied previoufiy in 
 *' the dodlrine therein contained ; and that the 
 *' creed was defigned only as zfummarvy or reca* 
 ** pitulation of what they had been taught before 
 " more at large— d^nd that therefore, thefe ancient 
 *' creeds of the church, though fhort 2Lnd Jimple^ 
 were fufficient to the end, and with great pro- 
 priety adapted to the ufe, for which they- were 
 defigned.'^ 
 
 But, " that the end and ufe of explanatory 
 *' articles are very different. I'hey are defigned 
 " to be Tefts of the qualifications of thofe who 
 •* offer themfelves to be ordained Public Teachers 
 *' in the Church, which requires that they fhould 
 '* be more explicite j fince, if they were only fhort 
 
 .-\w ,** and 
 
 cc 
 
(135) 
 
 ^* and ft?nple^ and the doftrines exprefied In gene- 
 *' ral terms y the perfons who offer thenifelves for 
 ^* this office, as they may affent to thefe articles 
 *' in appearance^ and yet hold dodtrines really in- 
 ^'^ confident with the true intent and meaning of 
 *' them, may thtis be admitted to an office, 
 *' which would put it into their power to teach 
 *^ and propagate do6lrines and opinions, contrary 
 *' to thofe which they, who are to judge of their 
 •* qualifications, believe to be, according to the 
 *' beft of their judgment and confcience, the true 
 ^* Scripture- do^rine — that therefore it did not fol- 
 ** low, th2it Jhort 3,nd Jimple creeds, though fuffi- 
 •' cient for the ufe of catechumens, which was 
 •* their original end and ufe ; would be likewije 
 *' Sufficient in this cafe, where the end is different^ 
 *^ and requires an explicite and explanatory inqui^ 
 " f^*. "— This is the fubftance of my reply to 
 the Old JFhig \ and which I thought fufficient to 
 Ihew, that there is no arguing from the /hort and 
 Jimple creeds of the ancient Churchy to the expla- 
 natory articles of the Church of England, 
 -jThe reader is defired to obferve, that the Jlrefs 
 of my anfwer to the Old JVhig is, that there is no 
 arguing from the ancient creeds of the Church, to 
 our explanatory articles. --A. obferved, that he could 
 not juilty have argued even fro?n creeds to creeds.-^ 
 As circumjlances vary, creeds mufl do fo too ; not 
 that articles of faith vary, or are different in one 
 Church, or at one time, from what they are in 
 another ; But time and place, and other circum- 
 ftances may render a 7nore or lefs explicite declara- 
 tion proper and neceffary : And accordingly, creeds 
 did in fad: vary^ and additions and explications were 
 made, in fome churches mere^ in others fewer ^ 
 according as their feveral flates and circumfiances 
 ^^u•:^\ Y' :.^' ?^5A'k^ -n ■ required 5 
 
 * Vide Church of i?»^/^»</ vind, p. 25 — 32. 
 
(136) 
 
 required ; which is a fad fo well known, that I 
 Ihall not fpend rime to prove it. 
 
 Although the ancient creeds of the church 
 therefore, haJ not been originaih and primarily in- 
 tended for, and u fed by the candidates for Baptifm^ 
 but for all in general^ and even the candidates for 
 the Miniftry (as Mr. Chandler has aiTerted) yet he 
 could not argue, Irom xht ffjortnefs Sind ftmj)li city of 
 the ancient creeds^ that therefore creeds now^ and at 
 all times, ought to be fo too — he could not argue 
 even from creeds to creeds-^ much lefs could he 
 argue trom thoje creeds, to 0[}r explanatory articles:- 
 Becaufe articles, explanatory of creeds, for the can- 
 didates of the Mimjtry may be Jound necefjary in 
 fome times and fome circumsfances, more than in 
 others. — It may be judged better to let creeds ftand 
 as they were, and to make the inquiry oi fuch can- 
 didates by interrogatories, or explanatory articles. 
 
 Supposing therefore, that Mr. Chandler could 
 prove (what he cannot) that the ancient creeds of 
 the church were not originally intended for, and 
 ufed at firft only in the office of Baptifm ; yet no 
 conclufion will lie from the nature of the ancient 
 creeds, to what fhould be the nature of our expla- 
 natory articles : For, though the y^i/nw^r were j^or/ 
 2ind Jimple, yet other times and circ^mflances of the 
 church may require even other creeds, longer and 
 more explicite *, m.uch lefs can it be argued that 
 articles of religion, defigned 2iS explanatory of creeds ^ 
 and to guard againft the admilTion of perfons into 
 the miniftry who hold falfe anJ heretical opinions, 
 which explanatory articles the ftate and circumjiances 
 of the church may require at one time more than 
 another — much lefs, I fay, can it be argued from 
 the ancient fhort zx\d fimple creeds, ihii fuch articles 
 fhould not be explanatory (i. e. fhould not be a- 
 dapted to the end and ufe for which they are par^ 
 ticularly defigned ) nor more explicite than the creeds. 
 
 And 
 
( ^Z7 ) 
 
 And therefore, as the main force and (irength of 
 my anfwer to the Old Whig flands good, even 
 fuppofing that the account I had given of the an^ 
 dent creeds of the Church had not been true ; it 
 was but amufing the reader to fingle out one cir-" 
 eumftance in the argument, and to fpcnd above thirty 
 pages in exhibiting creeds^ alias private Jentiments^ 
 in order to difprove a point of fad, which, though 
 difproved, would not take away the principal force 
 of the anfwer.— It will indeed have an additional 
 force, as that circumftance is true^ and a point of 
 faft which Mr. Chandler, with all his fuperior 
 knowledge in antiquity, is not able to difprove. 
 
 Having thus entertained his readers with this 
 eolle^fion of creeds^ never, it feems, feen before, 
 and now feen to little purpofe *, he procedes to 
 make his ohfervations upon them ; of which, as 
 far as the merits of the prefent debate are con* 
 cerned in them, it v/ill be proper to take notice. 
 I. He obferves, that '' during the three firft 
 centuries of Chriltianity it doth not appear 
 that there was any one creed or formulary of 
 faith authorifed by publick authority, or efta- 
 blifhed by common cojjfent and order of the 
 church, as the teft and ftandard of orthodoxy ; 
 which candidates for the miniftry were obliged 
 to declare their afient to, as the condition of 
 their ordination, or which indeed was publick- 
 ly ufed in any folemn fervices of the Chriftiail 
 Church or v/orlhip whatfoever." And in ano- 
 ther place he takes notice, that " the truly primi- 
 tive Fathers had in fadl no fuch common au* 
 thoritative explanatory creed ^ ". 
 To this obfervation I reply — Firft — that if, in 
 the three firft centuries, there was not one creeds 
 authorized by the common confent of the univerfal 
 
 T Churchy 
 
 y Cafe of Subfcription, p iiz. 140. 
 
{ 138 ) 
 
 Church % it was becaufe every church \iz.di\)0\itr 
 and liberty to frame formularies /or the ufe of their 
 own churches -, and to exprefs the articles of the 
 Chriftian faith, in that way and manner, as each 
 church faw fit pro re nata ; and as \};\t\x fiate and 
 circumftances required \ fo long as they kept to the 
 analogy of faith and dodlrine delivered by the 
 Apofties : And this feems to be the reafon of fo 
 many ancient forms, differing in words ^ not in 
 fubjlance ^. Bifhop Bull has fhewn, that both the 
 E aft em and JVeftern Churches had their public 
 creeds before the council of Nice ^ and from the te- 
 {limony of authors of the fecond and third century *. 
 And the Author of the Critical Hijiory of the Apo- 
 
 files 
 
 ^ Vid. King's Critical Hiilory of the Apoflles Creed, c. i. 
 Binghaffi's Origin. Ecclef. B. ii. c. 6. feft. 3. B x. c. 3. 
 fedl. 6. Grabii annotata ad Built Judicium Ecclef. Cathol. 
 cap. V, vi, vii. §13. 
 
 * Non eft dubitandum quin ecclefias orientales ante Syno- 
 clum Niczenam fymbolum fuum habuerint, feu mavis fymbola 
 fua ; fymbola volo Intiora atque explicatiora primo illo atque 
 antiquiffimo fymbolo, quod Epifcopius commemorat, his tan- 
 tummodo verbis concepto : credo in Deum Fatrem^ Filium^ et 
 Spiritum S. Namque Romanas caeterifque ecclefiis occidenta- 
 libus ante concilium Nicasnum fuum fuiflc fymbolum, fimplici 
 ilia trinitatis confeflione majus, non modo ex Ruffino ct Au- 
 gtijiino, verum etiam ex Tertulliano et CyprianOy iertii faculi 
 fcriptoribus i fatis perfpicuum eft. Ac de Romana quidem ec- 
 clefia, quam fecutse funt fere casterse occidentales, expreila 
 funt verba, a Vofiio cit.ita, Vigilii lib. 4. de Eutyche, ubi fie 
 
 fcribit, &c. Quod ii vero ante concilium Nicaenum tale 
 
 fymbolum habuere Romana et occidentis ecclefiae, quid ni ct 
 orientales pariter ? Imo hifce ecclefiis multo magis necelTa- 
 rium fuit ejufmodi fymbolum, quam ecclefias Romanas, ob 
 caufam quam fupra ex RufEno attuli ; quod fcilicet illae in pri- 
 mis fsECulis mifere fuerint vexatae ab haereticis, qui Romanae 
 ecclefiae nullam moleftiam crearunt. Quin etiam Grasci fcrip* 
 tores Ante-Nicasni r )i0,vovct ^ 'Trl'Pieoi, canonem five regulam 
 fidei paflim in fcriptis fuis commemorant. Irenteus vero afia- 
 tius, et grascis fcriptoribus procul dubio annumerandus, regu- 
 Jam illam fufe tradit, lib. i. cap. 2.-— — -Judic. Ecclef. Ca» 
 thol. c.vi. §.2. p- 47. Edit^Grab. 
 
( '39 ) 
 
 files creeds from his review of Antiquity, and his 
 learned, and judicious inquiry concerning that 
 creed, declares his judgment for the ufe of public 
 creeds from the Apoftles times, in the following 
 words — " Not long after the Apoftles days, and 
 even in the apoftolick age itfelf, feveral herefies 
 fprung up in the Church, fubverfive of the 
 fundamentals of Chriftianity, to prevent the 
 malignant effedls whereof ^c. the Chriftian 
 verities oppofite to thofe herefies, were in- 
 *' ferted in the creed ; and together with thofc 
 ** other articles, which had without any inter- 
 *' milTion been conftantly ufed from the time of 
 " the Apoftles, were propofed to the afient and 
 *' belief of all perfons who came to he baptized ^. 
 
 Irencsus mentions the canon or rule of faith ^ ^ 
 ng^vovA ^ Tn^off ; and though what he gives us, 
 were not indeed, in the form there delivered, the 
 authorized creeds of the Church *, yet they are the 
 expofitions of that canon, or rule of faith, which 
 was ufed at Baptifm ; of which Irenceus fpeaks : 
 ^ )ig.vouet4 7w??<y;, the rule of faith, or creed, which 
 every Chriftian, in his time, J)a th iSa.TrltjfKaTQ' 
 e/AM^g, received at his Baptifm'^ : And St. Cyprian 
 as exprefsly fpeaks of the Symholmn ufed at Bap^ 
 tifn'm his time**. The truth is, as Mr, Binghatn 
 has put it, that, " though the Apoftles compofed. 
 *' no one creed to be of perpetual and univerfal 
 *' ufe for the whole Churchy yet it is not to be 
 ** doubted but that they ufed fome forms in ad^ 
 ** mitting catechumens to Baptifm. — And hence 
 
 T 2 ' " it 
 
 «> Crlt. Hift. c. 1. p. 38, 39. 
 « L. I. c. I. 
 
 ^ Quod fi allquis illud opponat, ut dicat eandem Novatia- 
 num legem tenere, quam catholica ecclefia teneat, eodemfym- 
 bolo quo ^ nos baptizarey Sec. fciat quifquis hoc cpponendum 
 putat, primum, non eflc un?m nobis & fchifmaticis /ynibo/i 
 iegem, ncquc eandtm inttrrogatiomm, Epift. 69. 
 
( '40 ) 
 
 *' it came to pafs, that there being no one certain 
 *' form of a creed prefcribed univerfally to all 
 *' Churches, every Church had Hberty to frame 
 *' their own creeds^ as they did their own liturgies, 
 *' without being tyed precifely to any one form of 
 *' words, fo long as they kept to the analogy of 
 *' faich and doctrine at firfl delivered by the Apo- 
 *' ftles^". I would obferve, that this account, 
 and what is before cited from the Critical Hiftory^ 
 are not inconfiftent with what Mr. Bingham and 
 Bp P ear/on (cited before in p. 120) have faid viz. 
 that IrencBus is the firfl* who fpeaks of 2. formal 
 rule of faith. For, though the Apoftles them- 
 felves, and their immediate fuccefTors, down to 
 Irencsm^ might, and undoubtedly did, ufe certain 
 forms in admitting perfons to Baptifm, difrering 
 in words, though in fubfliance the fame ; yet Ire-, 
 ncBUs may flill be the firfl who fpeaks exprefly of 
 fuch a rule of faith-, or delivers any fuch form, or 
 expofition of fuch form j which was reafon fufH- 
 cient for Mr. Bingham's going no higher, in giv^ 
 ing a colle6lion of the remains of the ancient creeds, 
 compofed for the ufe of fever al Churches., as we find 
 them preferved upon record in ancient writers •, in 
 order '' to declare what was the ancient faith pf 
 ** the Church V* 
 
 When Mr. Chandler fays therefore, that 
 *.* during the three firfl centuries, there was not 
 *' any one creed authorifed by puUick authority^ 
 ♦' and order of the church— '"f^Kich. was publickiy 
 •' ufed in any folemn fervices of the chrifliaa 
 ** church'* — If he means, that there was not one^ 
 (ommon^ authorized, ftandard creed, ufed by the 
 univerfal church, in any of their fervices j it is an 
 
 ohferva* 
 
 » Origin Ecclef. B. x. C. 3. Sefl. 6. 
 
 8 Bingh. Origin, Ecckf. B. x. f . iy, Sefl. I 
 
{ «4i ) 
 
 ohfervation to little purpofe : And if he means, 
 thac particular churches had not their fever al forms ^ 
 whic[i thtry made ufe of in any of their public fer- 
 vices •, the contrary appearjs to be true — IrencBuSy 
 and Cyprian^ writers of ihefecond and third centu- 
 ries, Both exprefsiy fpeak of a canon or fy?nbol of 
 faith ufcd at Baptifm ; which furely is one of the 
 folemn fervices of the church ; Bifhop Bull fhews, 
 that the Roman and Wefiern churches had their 
 creeds, from xkit yix\itx% oi xk\t third century \ and 
 he looks upon it as pad doubt, that the oriental 
 churches had alfo theirs, before the council cf Nice^ 
 founded upon the fubftantial reafons he gives, in 
 what 1 have before cited from him, and upon the 
 teilimony of IrencBus^ of tht fecond century: And 
 JVIr. Bingham^ and the author of the critical hiftory 
 (as before cited) give their judgment upon this 
 point, that from the apoftles times downwards, 
 the feveral churches had their formularies^ which 
 they framed for themfelves, as their feveral ftates 
 and circumftances required, and which were puh- 
 lickly ufed in one of the moil folemn offices of the 
 church, namely at B iptifm. — Mr. Chandler {d^y^^ 
 that " though Irenceus^ ^ertullian, Novatian^ and 
 ** others oi the Fathers call their creeds the rule of 
 ^^ faith ^ yet they do not mean, that the particular 
 *' creeds ox iovmulm^s they have given us were ^«- 
 " thorifed and eftablijhed zs Jlandards of faith ^\"-^ 
 May be not ; But if they fpeak neverthelefs ^^- 
 ^refsly of a rule of faith uled at Baptifm (as we have 
 feen that Irenceus and Cyprian do) though the 
 creeds they afterwards dehver were not that ex^ 
 prefs form ; yet it is plain evidence however, that 
 fome form was ufed at Baptifm \ which is fufficient- 
 to overturn Mr. Chandler''^ ohfervation above- men- 
 lipned. 
 
 Again 
 ^ Cafe of Subfcripdon, p. 1^23. 
 
( 142 ) 
 
 Again— He tells us, that " Bu Pin fays> 
 *' the phrafe rule of faith^ doth not mean a fet 
 ** form of faith, but the faith itjelf\" But let 
 Du Pin fay what he pleafes •, he cannot make the 
 reader, I fuppofe, believe, that when IrencBus ex- 
 frefsly fpeaks of a canon or rule of faith which 
 every chriftian received at Bapifm •, and when Cy- 
 p'ian as exprefsly tells us of the fymhol or creed ufed 
 at Baptifm ; neither Bu Piny nor Mr. Chandler 
 will be able to make the reader believe, that be- 
 ta ufe thtrule of faith means the /^i/^ iifelft there- 
 fore the faith it f elf was not comprifed in fome 
 forniy fome canon^ or fymhol which was ufed at 
 Baptifm •, againft the exprefs evidence of the Fathers 
 abovementioned : And if not, Bu Pin*s account of 
 the meaning of the phrafe, rule of faith ^ is of as 
 little confequence in the prefent quasllion, as Mr. 
 Chandler* s quoting it is. 
 
 Once more — " Bu Pin himfelf (he fays) ac- 
 '' knowledges, that in the fecond and third ages 
 ** of the church, we find as many creeds as au- 
 *' thors, and the fame author fets the creed down 
 *' after a different manner in feveral places of his 
 *' works, which plainly (hews" — Now for a con- 
 fequence-^*' which plainly fhews" — what ? why, 
 ^' that there was not then at lead any creed that 
 " was reputed to he the Apoftles^** What is this 
 to the purpofe } But does this variety of creeds^ 
 which Bu Pin mentions, plainly fhew that there 
 were, in thefe ages, no creeds or formularies of 
 faith at all ufed in the churches ? or does it not 
 rather much more plainly fhew the truth of the ac- 
 count which Mr. Bingham^ and the author of the 
 critical hiftory give; viz. that each church had a 
 liberty of framing formularies for their own ufe ; 
 and that thefe differing creeds, which Bu Pin 
 
 mentions, 
 
 ' Cafe of Subfcription, p. 123. 
 
 jF Cafe of Subfcription, p. 123, 124* 
 
( 143 ) 
 
 mentions, were moft probably the expofitions of 
 fuch formularies fo ufed. — But Mr. Chandler has 
 another confequence to draw upon us, from this va- 
 riety of creeds, as good as the former ; for Du 
 Pinj it feems, like wife fays, that it " plainly 
 " Jhews^ that there was not any regulated and 
 " Established Form of faith V' — Where-^ 
 (for I am by no means frighten'd by the eftahlijhed 
 form being printed in capitals) --^Wbere does this 
 variety of creeds plainly Ihew that there was not 
 any regulated and eftahlijhed form ? — Does he mean, 
 • one eftahlijhed form of the univerfal church ? Ic 
 may fhew that, and welcome, I have nothing to 
 do with it ; But if he thinks it fhews, that there 
 were no formularies of faith framed, and ufed at 
 Baptifm^ even in the apoflolical times, and after, by 
 particular churches^ which is the only quseftion here 
 concerned ; the reader, I fuppofe, is fatisfied by 
 this time, that it fhews no fuch thing. Dr. 
 Grahe^ on the contrary, was of opinion, that this 
 'variety of creeds^ or expofitions of creeds, differ- 
 ing in words and phrafes yet agreeing in the fub- 
 ftance of faith, was a proof that there was fome 
 traditionary creed from whence this agreement 
 flowed •, which otherwife, he thinks, could never 
 " have happened : And that this variety in words 
 and phrafes, was occafioned by this creed not hav- 
 ing been written in paper and ink, but in the table 
 of the heart ; whence it was lawful to each churchy 
 to exprefs the ferfe of it in ivhat ivords they fljould 
 judge moft proper '". 
 
 " 'Tis to be hoped therefore, (concludes Mr. 
 *' Chandler) that the champion, or fome of his 
 *' friends for him, will inform the world what 
 
 '' creeds 
 
 ^ Cafe of Siibfcn'ption, p. 124. 
 
 «» Grabii Annotata ad Balli Judic. Ecclef. Cathol. cap. v, 
 vi, vii, §.13. 
 
( 144 ) 
 
 ** creeds he means, which he talks of as the mofl 
 *' ancient ones^ and which with great aflurance he 
 •' appropriates to the ufe of baptifni ".** I an- 
 fwer, once for all, that I mean thofe ancient, 
 Ihort, and fimple fummaries of faith, which the 
 Apoftles ufed ; the creeds, which IrencBus and Cy- 
 frian mention to have been in ufe at the admiflion 
 of perfons to Baptifrn in the fecond and third cen- 
 turies •, the fummaries or formularies, which Bi- 
 Ihop Bull (hews to have been made the fame ufe 
 of in the fame ages, both in the eaftern and iveft^ 
 em churches ; the fame kind of fummaries, which 
 Mr. Bingham has given us the remains or expofi- 
 tions of ; and which he, and the author of the 
 critical hiftory, and every body elfe who has confi- 
 dered thefe things, know that each particular 
 church, in thofe and the following centuries, 
 framed for their feveral refpedive ufes as their* 
 circumftances required, and made ufe of by pro- 
 posing them to the aflent of all perfons who 
 came to be baptized. — Thefe are the ancient creeds 
 I fpeak of •, and of which I have aflerted what 
 gives Mr. Chandler fo much offence ; that they 
 were originally intended for that ufe, and were 
 therefore Ihort and fimple. 
 
 I N few words, the cafe concerning creeds was 
 this. That creeds were, in their original and pri- 
 mary intention and ufe, defigned for the candidates 
 of Bapifntj is fo evident, that the mojl ancient took 
 their rife from the form of Baptifm (as hath been 
 before obferved) and probably contained little, if 
 any thing more. But the herefies, which foon 
 arofe, did not fuffer the church long to ufe fo 
 fkort and fimple a form and conftfTion. Various 
 were the heretics j who even in the Apoflles times 
 endeavoured to corrupt the principal articles of 
 
 the 
 
 n Cafe of Subfcription, p. 1 24. 
 
( us ) 
 
 the Chriftian faith •, and after the death of the 
 Apoftles, began to fpread and propagaie their opi- 
 nions : This made it necefiary for the Bifhops or 
 governors of the feveral churches to frame larger 
 (onfeffions or forms of faith, and to require alTent 
 to them from the catechumens^ or thofe who 
 offered for Baptifm. The Eajlern Churches ivere at 
 firft chiefly diirurbed by thefe herefies j which oc- 
 cafioned tlie firfi inlargement of the creed to be in 
 thofe churches \ and the additions which were made to 
 the firft and moll fimple form by the^^/^nzChurch- 
 es, were for the moft part received afterwards by 
 the Roman and Weftern Churches into their confcf- 
 fions ; the original and primary ufe of all which 
 creeds, were in admitting perfons to Baptifm : And 
 though the baptifmal creeds were inlarged from 
 time to time, on the accounts above-mentioned ; 
 yet the ufe they were intended for {viz. the fmi- 
 ple confefTion of fome of the chief fundamental doc- 
 trines, in oppofition to heretical opinions, by the 
 candidates of Baptifm) did not require fo explicite 
 an account as was, and is necefTary to be expected, 
 from the candidates for the ofHce of public teach- 
 ers, — This account of creeds I take upon me to 
 deliver as juftifiable from a view of Antiquity, 
 and as the opinion of learned men in this quaeflion. 
 — Thefe creeds, or creed, from time to time in- 
 larged, down from the age of the Apoftles, were 
 the creeds I f pake ofd.s originally and primarily in- 
 tended for the ufe of catechiunens^ and as firft ufed 
 only in the ofHce of Bapdfm : And if the reader 
 fhall prefer Dr. Grahe's opinion ; who, though he 
 undertakes not to defend the account of Rujfnusj 
 that the Apoftles themfelves adually compo- 
 fed the creed at once, which goes under their 
 nam.e -, and rej-(51s the ftory of the twelve Apoftles 
 throwing in each of them their article •, yet endea- 
 vours to prove, that all the articles of that creed, 
 
 U except 
 
( 146 ) 
 
 except the communion of faints, the churchy and 
 Chrifi*s defcent into hell, were exprefled by the pri- 
 mitive Chriftians in their folemn conieffions of 
 faith, in the age, and by the authority or approba- 
 tion^ of theApoftles themf elves ^ — If the reader, I fay, 
 Ihail prefer this opinion, to that which is more 
 generally received ; that this creed was inlarging, 
 and received not it's completion, 'till 400 years 
 after Chrift -, he may then look upon this creed 
 in particular, fo far, as one of the creeds I fpake 
 of — And now Mr. Chandler may go tell his 
 learned friends, that Du Pin fays, that during the 
 three firft centuries there was no regulated Esta- 
 blished Form of faith-, and when he has done, 
 they will probably tell him, if they are indeed 
 learned friends, that, if he means hereby, that there 
 was no one fiandard creed of the univerfal church ; 
 it is nothing to the purpofe : And if he means, 
 that particular churches did not frame their own 
 creeds, keeping to the analogy of faith, and ori- 
 ginally and primarily make ufe of them in their ad- 
 mifTion of perfons to Baptijm •, that he is miftaken, 
 that he has waded out of his depth, and that the 
 whole fVream of Antiquity runs againfl him. 
 Secondly. — But he fays, that " during the three 
 firft centuries, there was not any one creed or 
 formulary of faith authorifed by public autho- 
 rity of the church, which candidates for the Mi- 
 nijlry were obliged to declare their affeyit to, as 
 *' the condition of their ordination".— i.Now 
 what does this prove, in the prefent quasftion a- 
 bout an explanatory inquiry on fuch occafions } Sup- 
 pofe there was no authorized creed, either of the 
 univerfal church, or in particular churches, for the 
 examination of the candidates for the Miniftry ; 
 
 does 
 
 " Vid, Grabii Annot. ad Bull. Judic. Ecclef. Cathol. c. v, 
 vi, vii. 
 
 ftC 
 
( 147 ) 
 
 does It thence follow, that they were examined by 
 mere Scripture-words only ? — This may be one of 
 Mr. Chandler'' s confequences, of which kind we 
 have had many in the courfe of this debate ; But I 
 aflure him I admit none fuch, and mufl expedt 
 fome farther proof of it — A ftrong prefumptive 
 one (lands againft him — We have feen, that each 
 particular church had always a liberty of com- 
 pofing formularies for their own ufe and diredion : 
 ^ertullian^ of the fecond century, informs us that 
 they were not tied up to Scripture-words^ even in 
 the examination at Baptijm ; For he fays, that " the 
 *' refponfes then to be made by the baptized 
 " perfons, were larger than what Is laid down in 
 *' the Scriptures P;" And Mr. Ci?^W/^r obferves,that, 
 " during thefe primitive times there were many 
 " real herefies, againft which the men of learning 
 " and ability in the church oppofed themfelves, 
 *' in order to preferve the unity and purity of the 
 " Chriftian faith — when numerous herefies abound- 
 *' ed in it, that llruck at the very foundations of 
 " Chriftianity <!."— Now, in fuch times and fuch 
 circumftances ; when nu7iierous heiyfies ahounded 
 in the church, which ftriuk at the very foundations of 
 Chriftianily ', and when each church thouo-ht 
 themfelves at liberty x.q frame their own formula- 
 ries for their own ufe \ and did not think them- 
 felves tied down to Scripture-words even In the ex- 
 amination for Baptifin ; can any man, who will 
 confult his reafon inftead of his prejudices, ferioufly 
 affirm that he believes, that thefe governors of the 
 church, thefe men of learning and ability^ who op- 
 pofed themfelves to thefe herefies^ in order to preferve 
 
 U 2 the 
 
 P Dehinc ter mergltamur, amplius aliquid refpondentes 
 quam Dominusin cvangelio determinavic— ^Tertull. de Coron, 
 c, iii. p. 102. 
 
 ^ Cafe of Subfcription, p. 132, 141. 
 
( 148 ) 
 
 the unity and purity of the Chriftian faith, would 
 admit perfons into the Miniftry^ into the impor- 
 tant office of Public 'Teachers^ upon their aflent to 
 the mere words of Scripture \ when m.any of thefe 
 numerous heretics might alTent. to Scripture-words^ 
 and yet, by their interpretation of them, might 
 hold opinions repugnant to the true Scripture -faith 
 — Would this be a likely way to prcferve the unity 
 and purity of the Chrifiian faith ? Or can it be ra- 
 tionally fuppofed, that they, who thought it their 
 duty to oppofe thefe herefies, to preferve the unity and 
 purity of the Chriftian faith ^ and to prevent thefe he- 
 refiesfro7n being fpread and -propagated among their 
 people •, would acquiefce in admitting perfons to 
 the office of Public 'Teachers by fuch a rule of exa- 
 niination, as would admit every heretic who would 
 aflent to the 7nere zvords of Scripture •, when at the 
 fame time they knew that thefe men,tho'they fhould 
 aflent to the zvords of Scripture, miight neverthe- 
 Jefs hold, and did hold, opinions which ft ruck at 
 the very foundations of Chriftianity % ^ and would 
 thereby be admitted into fuch officesr^ as would 
 enable them to fpread their herefles, to corrupt 
 the people, and deftroy, as much as in them lay, 
 the unity and pirity of the Chriftian faith — Thefe 
 are fuppofuions, the improbability and abfurdity 
 of which, None, who are not blinded by an invete- 
 rate prejudice, but muft fee j or who are not 
 hardened by a more inveterate obilinacy, but muft 
 admit.^- 2. When he fays, that there was not any 
 one creed authorized by public authority of the churchy 
 for the examination of candidates for the Miniftry. 
 •—Does he mean, authorized by the universal 
 church ? If he does, this does not prove that parti- 
 cular churches had not their refpe5live formularies 
 for fuch exajuinations •, any more than there not 
 having been any one creed authorized by the uni^ 
 verfal church for examining the candidates for Bap- 
 
 tifmy 
 
( 149 ) 
 
 tifjn^ proves that each particular church had not its 
 prober creed for that purpofe. On the contrary, as 
 there not having been one creed of the univerfal 
 church for Baptifm^ was the very reafon that each 
 church had liberty lo frame their own creeds for this 
 ufe, according to their feveral circumftances ; fo 
 the cafe might be the fame, and probably was the 
 fame, in the for 7ns of examining the candidates for 
 the Minifiry — That 'tis highly improbable they 
 would examine by the jnere words of Scripture^ 
 when they had been abufed by falfe and heretical 
 gloffes and interpretations, has been before (hewn ; 
 and it is as highly reafonable to conclude, that in 
 fuch cafes, they would not think an examination 
 by fuch fhort and fimple formularies as haptifm^l 
 creeds^ to be fufficienr ; but would expedl a more 
 explicit e account fi om the candidates for the Mini- 
 flry \ and think it neceflary to difcover, whether 
 they held, not only ihe fundamental dodlrines of 
 Chriftianity expreffed m general terms^ but in fuch 
 terms as might difcover whether they held thefe 
 general dotlrines in their true intent and meaning, 
 as oppofed to the herefies which Mr. Chandler owns 
 to have then abounded \ before they would admit 
 them to the important office of Public Teachers in 
 the Church. And this is the more probable, fince 
 we find Irenceus complaining exprefsly, that the 
 heretics equivocated with the creeds probably the 
 baptifmal creed, then in ufe ^ — Thefe, I hope, the 
 reader will look upon to be rational conclufions ; 
 and if he does, he will at the fame time be fatis- 
 fied, that all Mr. Chandler^ s talk about no creed to 
 examine by, is nothing better than evafion ; con- 
 cluding nothing againll an explanatory inquiry^ or 
 for examination by Scripture-words only on fuch 
 
 occa- 
 
 ' 'OfMia, (^ hAhavliu ccpoy.otA ';} ^^ytivlu. Iren. Proa34n. 
 
( '50 ) 
 
 Occafions, in the Church lither ancient or mo- 
 dern. 
 
 2. Another ohfervation is, that " the primi- 
 ** tive creeds, fuch of them as are left on record, 
 *' were y^^r/ <3;?^ y/w/)/<? *.'*—— Very true, and I 
 have affigned the realbn for it, viz, their having 
 been originally intended for the ufe of catechumens 
 in Baptifm. — Mr. Chandler fays, " the very con- 
 *' trary may be proved from Antiquity ^".— Why 
 has he not produced fuch proof then ? For 
 what he has hitherto faid, proves nothing about 
 it. *' The mod ancient creeds (fays he) were un- 
 *' queflionably thofe we have in Scripture, and 
 *« thofe which the primitive Fathers have left in 
 *' their writings, which I have tranflated "".——— 
 Thofe which he has tranjlated and added to Mr^ 
 Binghavi^s colle5fion^ are not creeds at all, ever com- 
 pofed for public ufe : So far from it, that he 
 himfelf tells us in another place, that " all the 
 *' creeds he has tranjlated are only 7nere private 
 *' cornpofitions, without having th^ fan^ion of any 
 " particular churches, much lefs of the iiniverfal 
 " church^,""* Thefe therefore are fo far from be- 
 in «y the moft ancient creeds, that they are no creeds 
 at alL Indeed they are no more than occafional 
 difcourfes, from which we may gather the ancient 
 faith ; and were no creeds, nor delivered as fuch ; 
 which Mr. Chandler owns : And if the reader 
 would be informed, why he owns, in one place, 
 thofe paflages to be only mere private compojltions^ 
 which in another he affirms to be, and cites as, 
 ancient creeds of the Church \ the only account I 
 can give of it is, that it was to ferve a turn, and 
 for his purpnfe. To fay therefore (as if it was fay- 
 ing fomething of mighty confequence) that — - 
 
 " Now 
 
 *= Cafe of Subfcription, p. 125, 127, * Ibid. p. 141, 
 
 « Cafe of Subfcription, p. 141. i' Ibid. p. 123. 
 
( »5i ) 
 
 ^'' Now it doth 7J0t appear^ that any one of thefe 
 '^ was originally framed only tor the candidates at 
 " Baptijm ^V' is really what every reader ought 
 to refent, as a contempt put upon his under- 
 
 ftanding. ^Pray Sir, doth it appear that any one 
 
 of thefe were creeds ever ufed at Baptifm at all ? 
 If not, you know they are not the creeds I was 
 fpeaking of, as originally framed for that ufe.— 
 And if thofe which j^z/ have tranfiated an: no creeds 
 of any churchy nor ever ufed at Baptifm at all ; it is 
 no wonder, 1 fuppofe, that it doth not appear that 
 any of them were originally framed only for that ufe, 
 Mr. Chandler^ argument, when put together in 
 due form, is this.—" It may be proved from Anti^ 
 " quiry, that the public creeds of the Church were not 
 '' originally intended for the ufe of catechumens, nor 
 
 " ufed at firft only in the office of Bapnfm." 
 
 Why ? — '' Becaufe it doth not appear^ that any 
 " of the mere private compofitions^ which were no 
 " puUic creeds of any Church (but which never- 
 '^ thelefs / have tranfated, and called the mofi 
 " ancient creeds, to ferve a turn \ though indeed, 
 " to ferve another, I have contradicled my felf^ by 
 " owning, in other places, that they are not creeds 
 '' hut private compofitions) nor ever ufed ox framed 
 " for Baptifm^ or any other public ufe of the 
 " church at all \ were originally framed only for 
 '' Baptifm." — If Mr. Chandler's learned friends 
 are contented to take this for proving any thing 
 from Antiquity, or for reafoning or argument^ or 
 for any thing but bold alTertions and low fallacies, 
 the Cafe of Subfcripiion is calculated for them, and 
 
 I wifh them joy of it with all my heart ! As 
 
 to what he has tranflated in common v/ith Mr. 
 Bingham ; That cited from the Apofiolical confii- 
 tHtions^ is particularly there appropriated io Bap- 
 
 tlfrn^ 
 ^ Cafe of Subfcrlption, p 141, 
 
( 152 ) 
 
 tlfm^ as hath been fhewn. As to the others, the 
 Canon or Symbol^ mentioned by Irenceus and Cy- 
 frian^ are indeed mentioned as baptifmal creeds •, and 
 the reft of Mr. Bingham" s colleciion^ from Irenceus^ 
 'till he comes to give the more perfe^ forms of the 
 creed, are faid to be the fcaUered remains of the 
 creeds of the [everal churches: But then, the ancient 
 baptifmal creeds^ of which theie were the re?nains 
 (or perhaps expofittons) and the canon or fymhol be- 
 fore mentioned *, as they were ufed at Baptifm, fo 
 were originally framed for that iife^ as hath been 
 before obferved. 
 
 3. The only remaining obfervation which I 
 think my felf concerned to take notice of, is, that 
 *' not one of the primitive Fathers fpeaks of one 
 *' creed for the Candidates for Baptifm^ and an-- 
 ** other for Chrifiians in general^ and a third for 
 " the Candidates for the Miniftry ^." — Who faid 
 they did ? The ancient creeds^ which were only 
 ftiort and fimple fummaries, I have all along re- 
 prefented as originally ufed only at Baptifm •, and 
 which did not make a part of the daily fervice of 
 the Church, nor were ufed publicly by all Chri- 
 fiians^ 'till the Vth century. And as thefe creeds 
 were made fhort and fimple, on account of this 
 their original ufe \ to which ufe and end, fhort 
 and fimple creeds, containing the main ftamina 
 and fundamentals of Chriftianity, were fufficient 
 (the catechumens being otherwife previoufly in- 
 ftrucled more at large) •, no argument can be drawn 
 from thefe, either by the Old Whig or Mr. Chand- 
 ler^ that the examination or inquiry into the faith 
 of the candidates for the office of Public Teachers ^ 
 fliould ht2i%fJoort and fimple as baptifmal creeds.— 
 The quseftion therefore is not, whether there was 
 one creed for the candidates of Baptifm, and an- 
 other 
 
 - Cafe of Subfcription, p. 143, 
 
( 153 ) 
 
 Other creed for the candidates of the Miniftry 
 (which is mere fhuffle and evafion) but, whether 
 it is not reafonable to bcheve, that, in the primi- 
 tive ages as well as in ihe prefect, there was not 
 a difference obferved in the examination of the 
 Candidates for Baptifm^ and the examination of 
 Candidates for the Miniftry \ and whether a wor^ 
 explicite account of their faith was not required 
 from the latter^ than from the former. — If the 
 affirmative can be made exprefsly appear from the 
 primitive ages of the church, and thofe the moft 
 ancient, even the apoftoHcal ages themfelves •, then 
 the authority for continuing the like pradice 
 (whether by explanatory creeds, or any other 
 explanatory inquiry, it matters not) will be fufnci- 
 ently vindicated. -— ' Let us fee then how this 
 matter ftands. 
 
 When Philip baptized tht Ethiopian Eunuch, 
 he required no other declaration of him, fo far as 
 appears, than that he believed Jefus Cbrift to be thi 
 Son of God *. 
 
 When Ananias baptized St. PauU it was re- 
 quired only that he (hould call on the name of the 
 Lord, c'Tjj^^AgOTt^©- 77? IvouA T« Y.vejtov ^ ; that is, 
 fhould profefs the name of Jefus Cbrift^ or declare 
 himfelf to be a Chriftian ; equivalent to Philip''^ 
 demand of the Eunuch, that he fliould believe 
 Jefus to be the Son of God. 
 
 So again Peter^ on the day of Pentecod, when 
 he baptized thofe prefent, who afked, what fJjall 
 we do ? bids them repent^ and be baptized^ th tw 
 
 This confeffwn then, or the like, was all that ap- 
 pears to have been required by the Apoftles, and 
 immediate melTengers of our Lord, as previoufly 
 
 X necelTary 
 
 a A£ls vlii. 37, 38. *> A£ls x.xil. i6. 
 
 « Afts ii. 38. - 
 
( 154 ) 
 
 neceffary to Bapiifm. ^-^But do they appear to have 
 required no more from the candidates of the Miniftry, 
 than fuch plain and/tmpie confeffions f^— Let us re- 
 view their dire5iions upon this head. 
 
 When St. Paul directs timothy to " commit 
 *' the doctrine to faithful men \jm^n Av^amn^ to 
 *' mtn found in the fait ly] who fhall be able [ly^yoty 
 " fit, proper, or duly qualified] to teach others^," 
 f. e, to admit none into the office of the miniftry, 
 or, of Public Teachers in the Chriftian Church, 
 but perlbns fo qualified —When St. Paul gave 
 this direction, did he mean to dire6t Timothy^ to 
 ordain fuch who fhould profefs their belief in fuch 
 general terms only, as that " Jefus Chrift is the 
 *' Son of God j " or, upon their " profejfing only 
 *' the name of Jefus Chriff, for the remifiion of 
 *' fins?" — If fo, then, as St. P^w/'s diredion, will 
 make no difference between the inquiry into the 
 faith of the candidates for the Minifiry, and the 
 candidates for Baptifm •, it will only be telling Ti- 
 mothy ^ that all who, in point of faith, are qualified 
 for Baptifm^ or merely to be admitted as Chri- 
 ftians ; are qualified, are fit and proper to be ad- 
 mitted as Public Teachers in the Church, and with- 
 out any more explicite account of their faith.—- 
 But will any man ferioufly fay, that he believes 
 this to have been St. Pauh meaning ? and that, 
 by iK^yot y^i ines^i JiJk^aut, ?nenfit and qualified to 
 teach and infiru^ others in the whole faith of the 
 gofpel (for that is the office of a Public Teacher in 
 the Church) he underftood only, men who fhould 
 be qualified for Baptifm^ by making the ^or/ and 
 fimple baptif?nal profej/ion of Jefus being the Son of 
 God, or the Meffiah?— Does St. Paul fay, " or- 
 *•' dain fuch as are qualified in the faith for Bap- 
 " tifmV^ (yet, he had nooccafion to have faid 
 
 more, 
 
 * 2 Tim. ii. 2, 
 
( 155 ) 
 
 more, if the account of the faith required for Bap^ 
 tifm^ and the Miniftry, were one and the fame) 
 No ; but, " fuch as are qualified to teach and in- 
 " ftrud the people in all the dodrines of the 
 " Gofpel ; " which furely carries more in it, and 
 authorizes a more explicite inquiry, than whether 
 they are qualified for Baptifm -, or fit merely to be 
 admitted as Chrifiians, by the proftflion of one or 
 two fundamentals, which were thought fufHcient 
 quahfications for the mere admijjlon into the Cbriflian 
 Covenant,— ^W, Mr. Chandler fay, that St. 'Paul 
 would have thojght the Eunuch, baptized by 
 Philip u^^n his conteffing Jefus to .he the Sen of 
 God, to have been thereby qualified alfo to have 
 been ordained a Public Teacher in the Chrifiian 
 Church ? and yet it muft be fo, if the fame conftfTion 
 of faith, or the fime creed which was thought a 
 fufficient qualification for Baptifm, was always (as 
 Mr. Chandler maintains) elleemed a fufficient qua- 
 lification alfo for ordination to the Miniftry. 
 
 The fame may be faid of St. Pad's ac- 
 count of the qualifications of a Bi/hop ; who, a- 
 mong others, muft have That of being apt to 
 teach ; J^J^zukQ- % qualified to teach, well in- 
 ftrudted in the whole dodlrine of the Gofpel.— 
 Is this no more than is required from a candidate 
 for Baptifm ? no more than Philip required from 
 the Eunuch ?— Thefe, and the like directions, are 
 fufficient to Ihew the difference made, even in the 
 apoftolicage, between that qualification Tin point 
 of faith and knowledge of the Gofpel) which was 
 looked upon as fufficient, previous to the firfi; and- 
 fimple admiffion into the Chriftian Covenant by Bap- 
 tifm ; and that qualification, which was efteemed 
 necefTary for fuch perfons who were to be admit- 
 ted to the great and important office, of teaching 
 
 X 2 and 
 
 • I Tim. Hi. 2, 
 

 ( 156 ) 
 
 and inftruvting mankind in all the dcxflrines of the 
 Chriftian Religion. 
 
 Mr. Chandler fays, that " the truth of the 
 ** matter is this : that in the truly primitive times, 
 '^ when there was no fet regulated formulary of 
 *' faith, which was the authoritative common 
 ftandard of the Chriftian Churchy every church 
 made ufe of fuch fhort and plain forms as they 
 thought mofl proper, and as their own cir- 
 cumftances rendered necefiary, ^c, ^ — I muft 
 tell Mr. Chandler once again, that, whether there 
 was or was not any authoritative common ftandard 
 creed of the umverfal Churchy it matters not •, if 
 there were (and, by the way, he here allows there 
 were) forms or creeds made ufe of by every par- 
 ticular churchy and drawn up in fuch terms as they 
 thought mort proper, and as their own circum- 
 ftances rendered necefiary. 
 
 But here again he repeats his obfervation, 
 that " they had not different creeds for different 
 *' purpofes, or one for the candidates for Baptifm, 
 *' and another for thofe who were candidates for 
 ^' the Miniftry i" and " fee, reader, (fays he) in 
 the ancient times, there was only one fhort and 
 plain creed, for Catechumens, baptized perfons, 
 Prefbyters, and Bifhops ^." — Where is the reader 
 to look, in order to/^<? this? Mr. Chandler will 
 tell him.-—" Iw the letter, (fays he) that Eufehius^ 
 •' bifhop of Cefarea, wrote to the people of that 
 *' city, he incloled the creed that I have before 
 tranflated, and prefaces it in this manner : I'he 
 written formulary which I prefented^ &c. was 
 this \ even as we have received it from the Bifhops 
 before uSy and when we were firft catechifed^ and 
 
 cc 
 cc 
 cc 
 
 (C 
 
 *' when we were baptized^ and as %ve have learnt 
 
 '- froiJ} 
 
 t Cafe of Subfcription, p. 144. 
 
 ( 
 
 C^fe of Subfcription, p. 143, 144. 
 
«c 
 
 ( 157 ) 
 
 from the f acred Scriptures^ and as we have he- 
 •* lieved and taught when we were Prejhyters^ and 
 •' even fmce we have been Bijhops. See, reacier, in 
 " the ancient times, there was only one fhort and 
 ^' plain creed, for Catechumens, baptized perfons, 
 *' Prefbycers, aiid Biihops *"." — I fancy the reader 
 W]\\ fee /^fr^ not quite fo much as Mr. Chandler 
 would have him. It will appear that this quota- 
 tion from Eufehius^ does by no means prove That 
 for which Mr. Chandler has produced it. It proves 
 tio more than that this formulary contained, ac- 
 cording to Eufehhiz^ t\\Q fubfiance of the true faithj 
 that had been profefled by Catechumens, baptized 
 perfons, Prefbyters, and Bifhops. It proves no- 
 thing about one and the fame creed ufed for them 
 all ; or, indeed, of any creed ufed for any of 
 them ; and the reader will find, when he con- 
 fiders what i\\\% formulary of Eufebius is, that he 
 neither did, nor could intend to fay any fuch thing 
 as Mr. Chandler makes him fay. — This formulary 
 then, the reader is to know, was compofed partly 
 of the creed then in ufe^ and partly of additions and 
 explications^ which Eufebius^ who delivered it in 
 to the Council of Nice^ as the confeffion of his 
 faith, then infer ted, in order to clear himfelf of 
 the errors which had been laid to his charge (as 
 hath been before remarked ') and which formulary 
 underwent ft ill farther changes and additions^ before 
 it was allowed by the Council ^, — This formulary 
 then, which Eufebius fays was prefented by him 
 to the Council^ he could never intend, in the pre- 
 face Mr. Chandler has quoted from him, to fay, 
 was (as it there ftands) the one -plain creed^ which 
 had been ufed for Catec^y^ev::^ Prefbyters^ and Bi- 
 jhops : 
 
 ^ Cafeof Subfcription. p. 143. ' Vid. p. 119. 
 
 * Eufeb. Epill. ad Caefar. apud Socrat. Hift. Ecclef. I. ^ 
 c.yiii. Theodoret. Hiil. Ecclef. I 1. c. xii. 
 
( 158 ) 
 
 Jhops : Eecaufe, in fa6t, that formulary had never 
 been fo ufed \ as it confided of a mixture of his 
 own, then purpofely inferted on the account above- 
 mentioned— He could therefore mean no more, 
 than that the formulary^ inclofed in his letter to the 
 people of Ccefarea^ contained the true faith ^ which 
 had been received and delivered down by the 5i- 
 fhops before Mm, and which was the faith profeffed 
 by Catechumens, C^c, This will ftill appear more 
 plainly from examining the paflage itfelf, which, for 
 that purpofe, I fhall here fetdown.— to fnv \tv mtf 
 
 3^ iV Th y^-m^ffH, }y 071 TO KhJ^V iKetfy.CAVO!JUiVy ^ yj,^s 
 fJUtV, 
 
 Now, in the firfl: place it is obfervablc, that 
 Eufehlus does not here fay, that he received this 
 formulary from the Bifhops before him 5 but only, 
 Kct^i -m^ihACo^v Tttt^'jwv, ^c, not, '* as we have 
 " received it," ihu particular formulary (as Mr. 
 Chandler tran dates) but, y^'^i ^ApiketCofuv^ as we 
 have received, or, according to what we have re- 
 ceived (or, have learned, have been taught) from the 
 Bifhops before us *, ko* iv n K^rn^^io'Hy and according 
 to what we received, or were taught, when Catechu- 
 mens, i^c. That this is the meaning of n§,^^i here, 
 is plain from what follows, k5w h^^^ ^m itii>v ^ttav 
 y^(pccv t^iJLA^)(^^,v, &c, — What! did Eufebius m- 
 tend to acquaint the people of Ccefarea, that he 
 had learned that very formulary from the Scrip- 
 tures ? No ', but that it was agreeable to what they 
 had learned from, or contained the faith of, the 
 Scriptures ; and therefore in the fame fenfe is ^atStyj 
 vAfiXetCoiJLiv to be underflood, viz. th3.t this formu- 
 lary w^s (not that formulary y that <"r<?^^ which they 
 
 had 
 
( 159 ) 
 
 had received, but) agreeable to^ or' according to 
 the faith and do^rine^ which they had received 
 from the Bi(hops before them, and when Catechu- 
 mens, baptized perfons, Prefbyters, and Bilhcps. 
 This is the plain meaning of the Author— T\\^ 
 meaning of the Tranjlator is, 1 hope, as plain too. 
 p^Srrci ^a^i\uCoi4iv, is here rendered by Mr. Chand- 
 Ur^ " as we have received it ;" by which the 
 EngliJhvt2id^vwdiS tound^x^dindEufehiuslo havehere 
 faid, that they had received that formulary, in the 
 words then delivered by EufeUus, from the Bilhops 
 before him ; and that that very formulary was what 
 had been ufed for Catechumens, and at the office of 
 Baptifm, ^c. — But this too, I fuppofe, was de- 
 figned for thofe, who have neither leifure nor learn- 
 ing to confult the originals. 
 
 So again — Eujebius does not fay, that this was 
 the very formulary ufed by them when Prefbyters 
 and Bifhops ; but, «? iTngivaaiJUiV ts j^ iJ)Jk<nco[uv 
 
 as we have believed and taught, i. e. that this for- 
 mulary was agreeable to, or, was the fubftance of 
 the faith, fo taught and believed. 
 
 I N the next place I muft obferve, that, fup- 
 pofing Eufebius to have been here fpcaking/m'?/^ 
 cf this formulary, viz. that it ^ds the very Jormu- 
 lary ufed by them when Prefbyters and Bi/hops ; 
 yet, he does not fay, that it was the iormu- 
 lary ufed for their exa^nination at the ordlraiion 
 of Prefbyters and Bifhops; but, the foimulary 
 according to which they believed and taught, or, 
 the formulary which they ufed, iv iw <tsf^i<rC\J7z- 
 §^a>y 3^ iv avTJi 77/ i7n(nco7rny when they were Prefh\iers 
 and evenfince they had been Bifhops — lb that, at the 
 moft, here is no evidence that this was tht fonnu- 
 lary ufed in the examination at ordination, or of the 
 candidates for the Miniftry. 
 
 If then this formulary of Eufebius, as it there 
 ftands^ neither was, nor is delivered by him as, 
 
 the 
 
( i6o ) 
 
 the one creed which was ufed alike for catechumens, 
 baptized perfons, and for the examination of Prejby* 
 ters and Bi/hops at their ordination^ (tor which Mr. 
 Chandler has been Jhuffling it into the hands of the 
 reader) but is delivered only by Eufebius as what 
 contained^ or was agreeable to^ the ancient and 
 conftant faith of the Church ; then, no more is 
 proved from hence, than that there was, in ihofe 
 times, only ^;^^/^//^ for Catechumens, Prefbycers, 
 and Bifhops : But, that one and i\\t fame formulary 
 cf examination^ equally explicite, was alike ufed 
 for them all, is not proved from v;hat Eufebius 
 hath related concerning this formulary ; which, as 
 delivered by Eufebius^ was not at that time^ nor 
 afterwards, without alterations and additions , the 
 creed of any church, nor ufed either tor Catechumens^ 
 Prefbyters, or Bifhops ; and therefore, that it was at 
 that time, ufed alike for them all, is to be afcribed 
 only to the inventive genius of Mr. Chandler, 
 
 Therefore, even fuppofmg £2^/^^^/// to have 
 been here fpeaking of the creed, then in ufe in the 
 Church, without any additions of his own ; and not 
 only of the fubftance of faith, but of that very for ?7iulary', 
 and that even that very formulary ^2iS the one only creed 
 ufed for Catechumens, baptized perfons, Prefby- 
 ters, and Bifhops •, yet, were all this true (as 
 there is not one word of it fo) ftill it will not ap- 
 pear from hence to be any fupport to the main point 
 which Mr. Chandler is to make out, viz. that 
 there was no difference made in the inquiry into the 
 faith, of the candidates for Baptifm, and of the can- 
 didates for the Miniftry. — For, may we not fay, as 
 truly, the very fame things of the Apoflles Creed, 
 2LS Eufebius has faid of his formulary ^ — Is it not 
 equally true of the Apoftles Creed, that we " re- 
 *' ceived it from the Bifhops before us, and when 
 *' we were fir ft catechifed, and when we were 
 
 " baptized. 
 
( t6i ) 
 
 *' baptized, and as we have learned from the fa- 
 *' cred fcriptures, and as we have believed and 
 *' .taught, when we were Prefbyters, and even fince 
 *' we have been Bifliops." — And might I not here, 
 according to Mr. Chandler's way of drawing confe- 
 quences, call out wirh him, in the fame ftrain ; 
 See, reader, in the Church of England there is only 
 one Jhort and -plain Creed for Catechumens^ baptized 
 Perfons^ Prejbyters^ and Bi/hops I — Yet, would this 
 be any proof that there is 770 difference in the in- 
 quiry made at Baptifm^ and at Ordination ? Mr. 
 Chandler knows, to his forrow, that it would not : 
 And therefore, neither will what Eiifehius fays, 
 prove the fame of the times he is fpeaking of. — ■ 
 For, fuppofe that the creed ufed at Baptifm, and 
 at Ordination, in the primitive ages, was one and 
 the fame ; does it follow therefore, that there was 
 not a more explicite inquiry made at Ordination, 
 than there was at Baptifm ? The creed ufed might 
 be they^;;z(? ; But there might neverthelefs ftill be a 
 more explicite inquiry added to the creed at Ordi- 
 nation^ than what was thought necelTary at Bap- 
 tifm, 
 
 Since it has therefore been proved from the 
 apoftolic praulice and dire^ionSy that a difference 
 was expedled, in the account to be given of their 
 faith by the candidates fcr Baptifm^ and the ac- 
 count to be given by the candidates for the Mi- 
 niftry ; and fmce the fame has been fhewn to be a 
 rational conclufion, in regard to all the primitive 
 ages, even from the reafon of the thing ; the 
 main point is fecured ; and all Mr. Chandler''^ 
 talk about one and iht fame creed ufed at Baptif7n 
 and Ordination^ comes not up to the point — The 
 inquiry was 'more explicite at ordination^ and that's 
 enough.— 
 
 Y ' But, 
 
( i62 ) 
 
 Bi^T, to conclude this head, fuppofing that 
 even this were not fo ; yet the Church- Chafnpon is 
 not yet fo much intimidated by the great Mr, 
 Chandler^ as to be afraid of repeating, without 
 aflcing his leave, that the governors of every 
 church are authorized from Scripture and reafon^ 
 to vary the particular methods^ and forms of exami- 
 nation^ as the variation of times and circumfiances 
 may require, as the nature of the thing demands, 
 and human -prudence may fuggeft ; not only ac- 
 cording to the number of herefies^ which is but one 
 circumftance ; but alfo, as the cunning craft of 
 men may render it, proportionably, more or lefs 
 difficult to difcover and fix their real fentiments. 
 —The art of qiiiUing and evafion may, like other 
 arts and fciences^ increafe with time •, and though 
 herefies might be more 7iumerous in the firft centu- 
 ries \ yet the art of evafion^ the cunning crafty may 
 be greater in the lafi : And fince we have had fome 
 refiners among us, who were ready, not only 
 fraudulently to fuhfcribe to the Articles of the church ; 
 but alfo, to defend fuch fraudulent fuhfcription upon 
 principle •, This will juftify the endeavouring to 
 guard againft fuch prevarication, by fuch methods 
 as (hall be thought the bed calculated for it — And 
 if men can evade the prefent explanatory articles of 
 the church ; this is not an argument againfl all ex- 
 planatory inquiry ; but is rather an argument for a 
 more explicite one, fo far at lead as the fundamen- 
 tals and ejfentials of our Religion may be afcertained. 
 — Add to this, that when we find the enjoyment of 
 Church preferments and emoluments to have fuch an 
 effe(5l upon fome mens minds, as to make them 
 even endeavour to raife difturbances, and to in- 
 croachho\\\ upon thei?(?%/^//jand Civil Efiablifhment^ 
 and demand them as the natural rights of Chri- 
 ftians, without qualifying themfelves according to 
 
 the 
 
( i63 ) 
 
 the prcfentL^wj of the Legijlature ; Thefe furely are 
 times and circumfiances, when it becomes the Efta- 
 bliOiment to look about her ; and to guard, by ex- 
 f licit e inquiries, again ft the fecret underminings, as 
 well asagainft ih^ open attacks, of her long and in- 
 veterate enemies : And if it fhould bethought, 
 that the allurements of thefe preferments and emolu- 
 ments (of which they talk {q feelingly) when they 
 find they cannot be admitted into the offices of 
 truft to which they are annexed, by a difpenfing 
 with the explicite inquiry they exclaim againft ; 
 may tempt fome men to endeavour to creep into 
 them by the cunning craft, and prevarication above- 
 mentioned 5 This would be no more an argument 
 for leffening ^ny fecurities we have, than it would 
 be, to urge the taking away all oaths to the Civil Go- 
 vernment^ in order to prevent perjury^^Wc are to 
 take the wifefi and moft prudent methods we are 
 able, and to leave the reft to Providence, 
 
 I A M now arrived at the laft ftage of m,y jour- 
 ney. 
 
 Hie labor extremus- • • 
 
 The laft point, againft which Mr. Chandler has 
 exhibited his exceptions, is, 
 
 V. 
 
 M Y appeal to the fenfe, and pradice of foreign 
 Proteftant- Churches, 
 
 In order to judge of the force of Mr. Chandler's 
 anfwer to this •, the reader muft be informed, to 
 what ufe and end 1 made this appeal. Now it 
 was, becaufe '^ the Diftenters have commonly 
 *' Oiade their appeals to the foreign reformed 
 
 y 2 " Churchfs. 
 
( i64 ) 
 
 • Churches^ againft the Church of England : And 
 ' the ad:s, decrees, and canons of the national 
 ' councils of the reformed Church of France, 
 ' (which they allow to have been one of the beft 
 ' of the reformed) were publifhed in twovokimes 
 ' fol. Lond. 1692. intitled, Synodicon in Gallia 
 ' reformata^ by a Dijfenting Minifter among the 
 ' Prejhyterians j and recommended, as containing 
 ' excellent expedients for preventing and healing 
 ' o{ fchifms in the Church, and for re-uniting the 
 ' difmembered Body of divided Proteftants •, col- 
 ' leded out of the original manufcript Ads of 
 ' thofe Synods : " And yet, " fubfcription is more 
 ' fparingly required, and f?iore eajy to be complied 
 ' with in the Church of England, than in that 
 ' very Church of France — All, who were 
 
 * admitted into the Miniftry, were obliged to 
 ' conformity and uniformity, by Subfcriptton and 
 
 ' Oaths —. In fome cafes, even private per- 
 
 ' fons were required to fuhfcrihe "" " &c. — The 
 
 reader may fee the whole, fully and particularly, 
 in Mr. Binghamh work, intided, " The French 
 *' Churches Apology for the Church of England ; a 
 *' work, chiefly extra6led out of the authentic 
 *' A(5ls and Decrees of the Frd'/^^i' national Synods, 
 *' and the moil approved Writers of that Churth :" 
 An Abflraft of which 1 have given, in Church of 
 England vindicated, p. 49 — ^'^. 
 
 Now, was it not very proper, in regard to 
 the Bijfenters (to whom I had here exprefsly a 
 view) who exclaim fo bitterly againft the Church 
 of England for the pradice of fubfcription to expla- 
 natory articles •, to recall to their memory, that the 
 reformed Church of France, that very Church, which 
 they have eftee?ned the heft of the reformed, that very 
 Church which they have publicly exhibited and recom- 
 mended 
 
 » Church of England vindicated, p. 49, 50. 
 

 ( 165 ) 
 
 mended in oppofition to the Church of England — was 
 it not proper and pertifient to remind them, that 
 that very Church ui^di the fame pr a ^ice (with the 
 addition oi oaths) jnore ftri5ily d^nd with greater dijfi- 
 culty to he complied with, than the Church of Eng- 
 land ? — This was the end and purpofe for which / 
 made my appeal to the reformed Church of France^ 
 to which they thetnf elves had firfi appealed. — And 
 now the reader is informed of this, he will find 
 that all Mr. Chandler has faid, in anfwer to this, is 
 of no force or validity. 
 
 " If we allow (fays he) that the reformed 
 *' Church of France is one of the befl; of the re- 
 formed, we do not thereby allow her conftitu- 
 tion ioht perfe^ J 2indL free from blame ; nor fet 
 her up as a pattern of dodlf ine and difcipline, to 
 be followed by us, or any orher Churches, any 
 *' farther, than as both are agreeable to the Chriftian 
 " Standard, ^f. ""—What then ?— I did not ap- 
 peal to it to fhew that they did •, bur to fhew only, 
 that that Church, which they allowed to be one of 
 the heft of the reformed, did practice the very fame 
 methods as the Church of England, with greater 
 ftridtnefs ; and therefore, that the Church of Eng- 
 land had that Church, which they fo allowed, a- 
 greeing with her in the opinion of the neceffity of 
 Aich pra6lice— He fays, that " they do not fet 
 up the reformed Church of France as a pattern 
 of do6trine and difcipline, to be followed by 
 other Churches, any farther than as both are 
 agreeable to the Chriftian Standard.' — But they 
 have fet her up as a pattern in general, and have re- 
 commended her in oppofition to the Church of Eng- 
 land ', and if yet the Church of England appears to 
 be more moderate, in that very practice againft 
 which they are fo clamorous •, is not this fufficient 
 
 to 
 
 ^ Cafe of Subfcription, p. 146, 
 
 
( i66 ) 
 
 to flop their mouths in fuch appeal^ when the Church 
 appealed to by them^ as one of the heft of the re- 
 jormed^ in oppofition to the Church of England^ is 
 found to agree with the Church of England^ and to 
 be oppofite in their fentiments and pradicc on this 
 head to the Dijfenters ? — Does it not fufficiently 
 fhew the unreafonahlenefs and perverfenefs of thofe, 
 who fet up their own opinions againft all the re- 
 formed Churches *, and, in particular, againft that 
 which they themfelves have owned and appealed to, 
 as one of the heft of the reformed ? But, it is not 
 reformed in every inftance according to their own 
 model — li's conftitution (it feems) is not perfe5l'^ 
 that is, it is not quite to Mr. Chandler* % taft ; he, 
 no doubt, would make it perfedl at once, and our 
 Dijfenters are the only men in the world, who are 
 qualified for the grand work of reforining the Re^ 
 formation. 
 
 So again — he fays, " If upon comparifon it 
 fliould be found, that the Church of England is 
 lefs arbitrary and fevere than the Proteftant 
 Church of France^ this will not prove that the 
 *' fe verities of fubfcription ihc ftill maintains are 
 at all juflifiable^ or that the impofmg power fhe 
 yet affumes and exercifes is agreeable to the e- 
 vangelical conftitution, and the nature of Chri- 
 /lianity''"'-'No ', nor was any fuch thing in- 
 tended to be proved by that comparifon.— That the 
 Church of England pradtices nothing unjuftifablcy 
 in requiring fubfcription^ was proved by other argu- 
 ments : The comparifon between her difcipline, and 
 That of the Proteftant Church of France, in this 
 inftance, was produced only to ftiew, that the heft 
 reformed Churches, in the opinion of the Dijfenters 
 themfelves, have declared their judgment of the ne- 
 cejfity of the practice of fubfcription to explanatory 
 
 articlesy 
 
 • Cafe of Subfcription, p. 147. 
 
 
 
( »67 ) 
 
 urticks^ of the jufttfiahlenefs of the pradlce, and 
 of its containing nothing inconftftent with the na- 
 ture of Cbrifiianity •, and that their judgment is 
 therefore, in this point, dire5ily contrary to the 
 judgment of the Diffenlers^-This was what it was 
 produced for ; This it proves, and therefore proves 
 as much as was intended in ir. 
 
 *' 'Tis unworthy (he fays) the charadler of 
 *' men of learning and candour to bring authority 
 *' inftead of reafon, example inftead of proof, or 
 ** to urge cuftom, when they fhould firft prove 
 *' the cuftom fit and lawful p." — Here is the fame 
 mifreprefentation again.— I do not bring the autho- 
 rity of foreign Proteftant Churches inftead of rea- 
 fon \ their example inftead of -proof -.y nor urge their 
 cuftom^ without having firft produced my reafons 
 and arguments for the fitnefi and lawfulnefs of the 
 praElice^ in general, of an explanatory inquiry. 
 The pradlice is proved fit and lawful from other 
 confiderations ; The merits of the caufe were tried 
 before \ and the Judgment and Practice of foreign 
 Proteftant Churches, the pradlice in general of 
 fubfcription to explanatory inquiries, were properly 
 urged againft thofe^ who have appealed to their 
 judgment of Church- difcipline in general — properly 
 urged, not to prove the lawfulnefs of fuch difci- 
 pline ; ^hat had been proved before from other to- 
 pics ', but, as a fit and fufficient reply to thofe parti^ 
 cular perfons^ by (hewing, that the judgment 
 which they appeal to, and approve in general con- 
 cerning Church- difcipline^ (lands againft them 
 in this particular of it •, that thofe reformers 
 who, according to the IDijfenters themfelves^ were 
 the 7noft wife^ prudent^ and judicious^ and reformed 
 in the heft manner^ and upon the heft plan ; yet 
 judged the very pra5iice which the Biffenters condemn 
 
 in 
 
 P Cafe of Subfcrlption, p. 154. 
 

 
 ( 168 ) 
 
 in the Church of England, to be a wife, prudent^ 
 and necejjary provifion to preferve the purity of the 
 Chriftian faith ; and therefore herein rife up in 
 judgment againft the Dijfenters, and condemn 
 them. 
 
 But, 1 had obferved farther, that *' fober 
 and confiderate men would not be for lightly 
 throwing off, what hath univerfally been thought, 
 and pra6liced as, an ufeful and neceffary part of 
 *' Church-Government^.*' — Mr. Chandler an- 
 fwers, that " the cuftoms and pradices of the 
 whole Fopjh Church are againft the Proteftants. 
 What then ? is Popery ever the better on 
 this account ? Do not Proteftants frankly con- 
 ** demnthem^" — Yes; But they did not lightly 
 throw them off, or upon no letter reafons and argu- 
 ments than the old Whig, or Mr. Chandler, has 
 produced againft fubfcription to explanatory arti- 
 cles, or againft an explanatory inquiry in the cafe 
 in qu^ftion. The doftrines and pradlices of the 
 whole Popifti Church have had (as Mr. Chandler 
 will allow) a long, fair, and ftrid examination, 
 by wife and learned men ; and have been clearly 
 and evidendy proved, to the fatisfa6tion and con- 
 vidtion of great part of the Chriftian world, to be 
 impious, idolatrous, ahfurd, and contemptihle^ and 
 to be unfupported by reafon or Scripture -, which are 
 the reafons Mr. Chandler himfelf gives, why Pro- 
 teftants condemn the dodrines and pradiices of the 
 Popifh Church'. Thefe doctrines and pradices 
 therefore, whatever univerfality they have had, 
 are not lightly thrown off by Proteftants — But is 
 this the cafe in relation to an explanatory inquiry into 
 the faith of che candidates of the Miniftry ? Has 
 Mr. Chandler, or the old JVbig^ or any body elfe, 
 
 as 
 
 *i Church of r»^/tf»^ vindicated, p. 54. 
 
 ^ Cafe of Subfcription, p. 154. « Ibid. 
 
( i69 ) 
 
 «5 dearly and evidently proved this to be impious^ 
 nhfurdy or unfupporled by reafon or Scripture ; as 
 Proteftants have proved tranjubftantiaiion^ and 
 Image-wor/hip, and the reft of the peculiar doc- 
 trines and pradlices of the Popifn Church to be ? 
 Can Mr. Chandler find us out any Churches^ or any 
 part of the Chriftian worlds that have i eceived the 
 like fatisfaoiion and conviBion againft the lawful- 
 nefs of the pradlice in quaeftion? — except -A.fe'm 
 Se^arifts^ho diflent from the Church of England ; 
 and perhaps a few private perfons, whofe objec- 
 tions to an explanatory inquiry are not fo much 
 becaufe they think it unlawful in itfelf, as becaufe 
 they have fome reafons againft giving an account 
 of their own -faith, and are againft explanatory ar- 
 ticles^ only becaufe explanatory articles are againft 
 tjjgjji^.^ Does Mr. Chandler therefore put the cafe, 
 of himfelf and Brethren condemning fubftription to 
 explanatory articles^ or an explanatory inquiry ; 
 upon an equality with the cafe, of the Proteftant- 
 world condemning the Popijh Churches ? — When 
 Mr. Chandler has fhewn his reafons againft an ex- 
 planatory inquiry to be as goody and to be allowed 
 Jo upon as good authority ^ as thofe upon which the 
 Proteftants have rejected the do6lrines and pradices 
 of the Popijh Church ; v/hen he has fnewn that Pro- 
 teftants have lightly thrown off the latter^ and upoi» 
 no better reafons than what Mr. Chandler has ad- 
 vanced for throwing off the former ; then, and 
 not before, he will have a right of returning my 
 cenfure —'Till he has done This, it muft ftick 
 where it is. 
 
 Again, he tells me that " the foreign Prote- 
 ftanc Churches disapprove Diocefan Epifcopacy, 
 and by confequence the Epifcopal Government 
 of the Church of England, as contrary to the 
 *' order and eft:ablifhm.ent of Chrift. Will the 
 gentleman (lays he) pafs his cenfure on this 
 
 Z *' fubject 
 
 cc 
 
 &c 
 
( I70 ) 
 
 *' fubjcft too? and fay, the Church of £«f/W, 
 •' that oppofes her fingle judgment to the united 
 *' verdi5i of the whole Proteftant world, is an Opi- 
 *' niatre, and felf- conceited ? I leave him here (fays 
 •' he) to his private meditations.*"— No •, But I will 
 fay, that I muft look upon thofe to be Opiniatres^ 
 and felf- conceited, who imagine the arguments 
 which they have advanced againfl an explanatory 
 inquiry, &c. to be as good as thofe by which the 
 Church of England hath vindicated her Epifcopal 
 government ; and therefore, that the cenfure which 
 I paffed upon the former, of oppofing their fingU 
 judgment to the united verdi5l of the Proteftant world, 
 might be very juft, and due to the reafons on 
 which /Mr judgment is founded; and yet will not 
 afredb the latter, 'till Mr. Chandler has fhewn that 
 their judgment is no better fupported.— The one 
 does not lightly, or without folid and fubftantial 
 reafons, retain her Epifcopal government ; The 
 other lightly reje5fs the pradlice of an explanatory 
 inquiry &c. upon inconclufive, weak, and trifling 
 chje5iions, and without giving fufficient anfwers to 
 the arguments for the neceffity of it. — The diffe- 
 rence of the two cafes fuppofed is very evident ; 
 and therefore it is as evident, that a cenfure palfed 
 in the one cafe, cannot, 'till Mr. Chandler {or 
 fome of his friends for him) has fhewn the two cafes 
 to be equal, eqiially z.^tdi the other. 
 
 But fuppofe I fhould difpute ih^ fa5l with him, 
 that the Church of England, in her Epifcopal govern- 
 ment, oppofes her fjtgle judgment to the united verdi^ 
 of the Proteflant world ? — Does not this gentleman 
 know, that the Lutherans in Denmark, Sweden^ 
 &c. retained Epifcopacy ? And Buddeus fhall fpeak 
 for thofe in Germany, who vindicates them in this 
 
 point, 
 
 ^ Cafe of Subfcription, p. 155. 
 
( 171 ) 
 
 point, againll the charge of Dodwel and others ». 
 Are not thefe part of the Proteftant world ? And 
 as to the Calvinifts them/elves ^ their firft Reformers 
 (Mr. Chandler fhould have known j did not difap- 
 prove Epifcopacy^ nor the Epifcopal government in 
 the Church of England-, and oppofed, not the 
 Epifcopal Hierarchy, but only the Papal, They 
 looked upon it as an unjuft reproach upon them 
 to think they condemned Epifcopacy : They de- 
 clare that they did not throw it off, but could 
 not have it there at Geneva, without coming un- 
 der the Papal Hierarchy. In their feveral letters 
 to Q^ Elizabeth^ to the ArchbiHiop of Canterhiryy 
 and other Englifh Bifbops, they approved, and 
 congratulated tlitEpifcopal Government of the Church 
 of England, and regretted that they could not 
 have the like •, which they owned as a great de- 
 fe6t in their Churches ^. — The words of Beza and 
 Calvin are exprefs. The former fays, "If there 
 *' be any pcrfons (which you will not eafiiy per- 
 *' fuade me) who rejcdt the whole order of Epi- 
 *' fcopacy, far be it from any man in his fenfes to 
 '' afTent to their madnefs^:" And particularly 
 as to the government of the Church of England, (o 
 
 Z 2 far 
 
 w Neque objici nobis poteft, quod Epifcopatus in ecclefia 
 noftra plane abrogatus fit— non tantum enim earn poteftatem, 
 qua in ecclefia apollolica Presbyteri gavifi funt, verbi divini 
 miniftris relinquimus ; fed quibufdam etiam [fell. Presbytero- 
 rum] etiam i^o')^ quaedam ac infpeflio in reliquos tribuitur, 
 qui Superintendentium, aut Pr.-epofitorum^ aut InfpeAorum 
 nomine veniunt ; quamquam et alicubi Epifcopi adpellitentur, 
 IJagog. ad Theol. Vol. I. p. 746. 
 
 ^ Vid. DurePs View of the Government and Woifliip in 
 the reformed Churches beyond the Seas. Printed 1662. 
 
 y Si qui funt autem (quod fane mihi non facile perfuaferis) 
 qui omnem Epifcoporum ordlnem rejiciant, abfit ut quifquam 
 iatis fanae mentis furoribus illorum aflentiatur. — Beza ad Tra- 
 aat. de Minill. Ev. Grad. ab HAdrian. Sarav. Belg. edit. c. J. 
 
6( 
 CC 
 
 cc 
 
 CC 
 
 ( 172 ) 
 
 far was he from difapproving it, that he looked 
 upon it as ^^z.fingular Uejjing^ and wifhed that 
 *' Ihe might ever enjoy i(^" And Calvin him- 
 felf declares, that, as to " 'fuch an Hierarchy, 
 wherein Bi/hops fo prefide^ as not refufing to 
 be fuhje3f to Chrift^ and to depend upon him 
 as their only head ; they are worthy to be 
 anathematized (if there be any fuch) who will 
 *' not reverence it, 2iX\dfuhmit to it with all ohedi- 
 *' ence^^^ — From whence it is plain, that there 
 were none in his time to be found, who oppofed 
 the Epifcopal Government^ but only the Papal ; and 
 that our modern Dijfenters would have been looked 
 upon in this particular, by Beza as madfnen^ and 
 by Calvin as perfons who deferved to be anathe- 
 matized. Where now is the united verdi5i of the 
 whole Proteftant world againft the Church of Eng- 
 land in this point ? Thefe were the principles of 
 the firft Reformers of the foreign Proteftant 
 Churches. Even the Calvinijls fet up Prefbyte- 
 rian Government by necejjlty ; and retained and 
 declared their regard, at the fame time, for the 
 Epifcopal order and authority^ in diftindiion from 
 That of Presbyters. And if others have departed 
 from the principles of their firft Reformers, the 
 judgment of the Church of England is not to be 
 looked upon 2^% fingle on that account ; who is not 
 obliged to change her judgment^ which had thus 
 the fiiffrage of the firfl Reformers abroad, and the 
 primitive principles of the reformation ; in compli- 
 ance 
 
 ' Fruatur Tane ifta fingukri Dei benefjc^ntia, qua utinam fit 
 llli perpecua. Ibid. c. 18. 
 
 » Talem fi nobis Hierarchiam exhibeant, in qua fic emine- 
 ant Epifcopi, ut Chriilo fubefle non recufent, et ab illo tan- 
 quam unico capite pendeant, &c. Turn vero nuUo non anji- 
 themate dignos fatear, li qui erunt, qui non earn revereantur, 
 Ajmmaque Qbe4ientia obfervent-?^C<?/f//». de necelTitat. Eccl^fc 
 rpforjnand. 
 
( 173 ) 
 
 ance with thofe who fhall depart from them^ or 
 with every )tovel Seui which fhall rife up. 
 
 But I muft remind Mr. Chandler alfo, that 
 no longer fince than 1680, the then Bifhop of 
 London^ in order to reconcile the dilTenters by the 
 judgment of the foreign Divines, having wrote to 
 Monfieur Le Moyne Profeffor of Divinity at Leyden^ 
 and to Monfieur TJAngle^ one of the Preachers 
 of the reformed Church of Charington near Paris^ 
 and to Monfieur Claude another eminent French 
 'Divine ; They, in their feveral anfwers, agree in 
 a vindication of the Church of England from any 
 Errors in the Do5irine, or any unlawful impofttions 
 in the Service and Difcipline of it ; which anfwers 
 you may fee at the end of Dr. S tilling fleet''^ un- 
 reafonahlenefs of Separation, 1681, 4to.— And fure- 
 iy, Epifcopacy is one part, either of her DoBrine 
 or Difcipline, or both. 
 
 And now, what is become of xhtftngle judg- 
 ment of the Church of England againfl the united 
 verdi5i of the whole Proteftant world, in the point 
 oi Church-Government ? — It appears on the con- 
 trary, that the united verdict of the /r/? Reformers 
 is with the Church of England in this point ; and 
 that the judgment of foreign Proteflants was declared 
 to be fo like wife, when wrote to upon the fubjedt ; 
 and confequently, that our modern Dtffenters arc 
 Difjenters, not only from the Church of England^ 
 but from Calvin as well as Luther, from all Re- 
 formers at home and abroad ; and, in this par^ 
 ticular, as well as in That of an explanatory inquiry^ 
 are the men who oppofe their fingle judgment to the 
 united verdioi of the whole Proteftant, and Chrl- 
 fiian world, — And therefore Mr. Chandler had 
 better-not have dragged z'^omx. into this controverfy, 
 with which it has nothing to do ; and which turns 
 out fb little to his advantage --/ leave him here ta 
 jbis private meditc^tions. 
 
 But, 
 
( 174 ) 
 
 But, he fays, that " if the whole Proteftant 
 «« world, and I will fay (adds he) the whole 
 ff^ Chriftian world, fhould agree in impofing 
 <« fubfcriptions to explanatory articles of faith ; 
 *' yet if that impofition be wrong in its nature, 
 «' hath no foundation in Scripture, is not t pro- 
 ** per method of promoting unity and purity of 
 f • faith, and is abfolutely contrary to the genius^ 
 ** fpirit, and whole conftitution of Chriftianity ; 
 ** the pradice of the whole chrillian world would 
 «* be no vindication of the thing, nor prove the 
 f'^ lawfulnefs and expediency of it ; zndjhouldany 
 ** one oppofe bis fingle judgment to this united 
 ;** verdi5i and pra^ice of the Chriftian worlds he 
 ** would not deferve the reproach of an Opinia- 
 *' tre, and felf-conceited perfon, but the charac- 
 ^ ter of an under/landing, wife, and confiflent 
 «' Chriftian b." — But till Mr. Chandler has pro- 
 ved that an cfxplanatory inquiry is thus wrong in 
 its nature, hath no foundation in Scripture, §?:c. 
 which he has not yet done, nor (I fhall venture to 
 fay, if we may judge from the fpecimen he has 
 given us) will ever be able to do ; all he has here 
 faid is to go for nothing. — In the mean while, I 
 muft have liberty to tell him, that whatever pri- 
 vate man fets himfelf up as a man of wifdom and 
 underftandingj Ihould have very good evidence in- 
 deed, before he ventures to declare (For this is 
 what Mr. Chandler here aflerts any one may do, 
 upon the credit of his fingle judgment) that he 
 thinks himfelf wifer than the whole Chriftian world. 
 This, I fuppofe, is to go for another inftance of 
 Mr. Chandle/s boafted nohle and virtuous pride. 
 But I muft tell him, that true wifdom and under- 
 ftanding are feldom founds where modefty, and 
 an humble opinion of our felves are wanting. It 
 
 is 
 * Cafe of Subfcription, p. 153.. 
 
( 175 ) 
 
 is the word fort of wifdom, to be wife in our owh 
 conceit •, which often induces us to miftakeThat for 
 wifdom and underftanding, which is nothing buc 
 opiniatreiy and felf-fufficiency, A wife man will 
 pay great regard to the opinions and judgment of 
 men as wife, and under the fame circum (lances and 
 advantages as himfelf ; much more to the opinion 
 and judgment of the whole Chriftian world: And 
 though he will not think himfelf obliged to re- 
 ceive even fuch univerfal opinions and pradlices 
 implicitly, or without examining into the grounds 
 and foundations upon which they ftand ; yet he 
 will efteem it to be the heft exercife, and the heft 
 evidence, of his wifdom and underftanding, to exa- 
 mine the more carefully^ fairly, and difpaffionately ; 
 and not to be for lightly and fupercilioufy rejecting 
 what comes recommended to his examination with 
 fo great an authority, as That of the whole Chriftian 
 word, — Mr. Chandler^s fellow-labourer the Old 
 Whig (another gentleman I fuppofe too of con- 
 Tummate wifdom and underftanding) owned, that 
 this particular pradlice of requiring fubfcription to 
 explanatory articles, was the pradlice of all Churches 
 whatever ; and the Old IVhig's fellow -labourer 
 IVIr. Chandler^ joins with him in thinking, that, 
 fuppofing it fo, it would be never the better for 
 that : Yet 1 mud be of opinion, that the concur^ 
 rent and united judgment of all churches whatever 
 of the whole Chriftian world, in a point of this na- 
 ture particularly, a point of Chriftian prudence in 
 the exercife of Church-difcipline, in confirmation 
 and fupport of the julinefs and validity of the 
 reafons and arguments produced for it ; will al- 
 ways haveyc> much weight with men of true wif-- 
 do7?z and underftanding, that they will not be ob^ 
 ftinately and pertinacioufty, and upon no better 
 foundation than what the arguments produced a- 
 gainft it have yet afforded, for abfolutely throw- 
 ing 
 
(176) 
 
 iffg off a praftice of this kind ; which, tho* fome 
 particular Churches may have exceded in the me- 
 thods and forms of exercifing it, hath yet been 
 univerfally by all Churches whatever of the whole 
 Chriftian worlds judged to have been, in the ge- 
 neral, in fome times and circun. (lances, a lawful 
 and neceffary pradlice in church difcipline.—— I 
 argue not, that a number of Churches, or all 
 Churches, agreeing in a pra6lice of this nature, is 
 an argument in itfelf of the lawfidnefs of it — The 
 merits of the caufe muft, in the laft refult, be tried 
 by the force of the reafons and found arions on 
 which it is built : But, all churches of the chriftian 
 world agreeing in it will be o^ fo much weight \ that 
 wife and nnderftanding men will not be for lightly 
 contemning, and throwing it off^ without a 7nore 
 ftri£l and impartial examination •, or upon the cre- 
 dit only of/uch ohje^ions and cavils as iiave appear- 
 en in the courfe of this debate. — This is all ihat I 
 have affirmed, and which I fhall continue to af- 
 firm, 'till I fee fuch objedlions better fupported 
 than i have yet done ; without being afraid of the 
 wife and underftanding Mr. Chandler^ or, his fel- 
 low-labourer, the wife and underftanding Old 
 Whig,"^ 
 
 But now we are arrived at the famous *^ fpeech 
 *' of the Reverend and learned John AJphonfo Tur- 
 ** retine^ made to the lefier Council of Geneva, 
 *' previous to the abolifhing their fubfcriptions 
 *' there." Mr, Chandler brags mightily of this 
 fpeech, which he has " tranflated from a French 
 *' MS. containing fome curious faCl-s not fo well, 
 *' or generally known amongft us, and which 
 ** too (like his colleftion of creeds) hath never 
 *• been before publifhed ^.'* 
 
 The 
 
 ^ Cafe of Subfcription, p. 155. 
 
( ^77 ) 
 
 The defign of publifhing this fpeech is to 
 fhew, that my " alTertion is not true, viz. that the 
 *' tinited verdi^ of the P rot eft ant world is \n favour 
 of Subfcriptions *, " and that " the moil certain 
 " /^^j contradid it ^"— Now, fmce Mr. Cband- 
 ler triumphs ib m.uch in this fpeech •, I fhall beg 
 leave to Jay before the reader the following remarks 
 upon the fpeech icfelf, with an examination of 
 Mr. Chandlers reafoning and obfervations upon 
 it ; and fliall then leave the reader to judge, when 
 thefe curious fabls^ not fo well or generally known 
 amongfl us, are known and opened fairly and 
 truly ; whether This, like tWe reft of Mr. Chand- 
 ler* s proofs and authorities^ does not fail him upon 
 the tryal -, whether the Verdiul of the Proteftant 
 world may not be in favour of Subfcriptions^ not- 
 v/ithftanding any thing that appears in, or can be 
 concluded from this fpeech to the contrary ; and 
 whether therefore, Mr. Chandler might not as 
 well have fuppreffed thefe curious fatls not fo gene- 
 rally known^ and have permitted them to have re- 
 mained quietly locked up in the French MS. 
 
 1. The fubfcription abclifhed at Geneva., to 
 which this Speech of Mr. Turretine was previous, 
 was fubfcription to the Formula Confenfus : And 
 it appears, that the great and chief reafons (the 
 others fhall be taken notice of, when we come to 
 Mr. Chandler^ reafoning upon this fpeech) here 
 alledged by Mr. turretine for abolifliing this fub- 
 fcription, were 
 
 Firft., on account of the form of that fubfcrip- 
 tion, which runs thus : Sic doceho, fcilicet quoties 
 banc materiam traclare fufcipiam \ 1 will thus teach ^ 
 as often as I fhall undertake to treat of this fuhjetl : 
 Contrarium non docebo., neque ore, neque calamo^ 
 neque publice^ neque privatirn % I will not teach the 
 
 A a contrary y 
 
 ^ Cafe of Subfcript. p. i;^ 
 

 ( »78 ) 
 
 contrary^ neither by f peaking^ nor writings neither 
 ■publicly^ nor privately. The former part of which 
 form of fubfcription was looked upon, and indeed 
 very juftly, to be " extremely eq^uivocal'*\ and in- 
 confiftent with franknefs and fincerity ; or which, 
 in one word, might be a fraudulent fubfcription : 
 And the latter part of which, was asjiiuly thought 
 to " eftablifh a kind of very odious inquifition ; 
 efpecialJy in converfations, and correfpondences , 
 by letters •, not at all agreeable to the nature of 
 fubjefts which all the world owns to be in- 
 different*." So that this was not abolifhing 
 fubfcription as wrong in itfelf but this particular 
 form of fubfcription as efiablifhing a kind of very 
 odious inquifition \ and on account of it's being eqid-. 
 vocal and fraudulent. — For, " it is not an indiffe- 
 *' rent thing (fays Mr. T^urretine) to have equi- 
 *' t;;?^^///??- fubfcriptions ^" 
 
 Secondly, other reafons given for abolifhing this 
 fubfcription are — that, " the matters to which this 
 *' fubfcription was required, were fuch as Perfons 
 " of all fides avow to be Indifferent, and no ways 
 *' effential to falvatlorP — that, '' in the judgment 
 of one party as well .s another, they are not of 
 7ieceffity2ind importanci^ — that, they^are " things 
 purely indifferent^'' — that, they ate " fubje'6ls 
 
 which all the world avow to be indifferent^^ ■ 
 
 that, the matters in quaeftion have '* little impor- 
 " tance" — " very obfcure^ind exceeding diffuult^' — 
 *' many of them fuch, as are abfolutely impoffible 
 '' to be decided" — that, it was " the conftant, gene- 
 ^' ral fenfe of their churches, that thefe matters 
 " are by no means effential to falvation" — that, 
 " all thefe matters were treated by the moft rigid 
 
 '' of 
 
 « ViJ. Mr. Turretinis Speech; in Cafeof Subfcript. p. 158, 
 159, 160. 
 ^ Ibid. p. 1 74. 
 
cc 
 
 ( 179 ) 
 
 of their Divines as an affair of nothing^'^ — that, 
 •' all the members of their fociecy, even thofe 
 <* who are the warmed, have avowed that thefe 
 " things are entirely indifferent ^ and no ways ejffcn- 
 ** tial to fa] vation" — and, that " it was on this 
 *' foundation they confented to cut off the words 
 " fi<^ y?;^//V— that, " they have no kind of in flu - 
 ** ence wharfoever, either upon morals^ or on the 
 ** worfhip of Gody or on xht method of preaching" , 
 — that, *' it would be o^ little edification^ I might 
 *' even fay (adds Mr. Turretine) in fome meafure 
 " fcandalouSy to f peak to the people about their" ^ 
 that, '* they are matters not controverted amongfb 
 '' their Teachers" — that, they are " Bagatelles^ 
 " or trifling things ^" 
 
 See here the motives, and reafons for abolidi- 
 ing fubfcription at Geneva ! It evidently appears, 
 from one end of Mr. l^urretine^s Speech to the 
 other, that it was 7Wt on account of any convic-. 
 tion or perfuafion of the unlawfulnefs of fubfcrip- 
 tion to explanatory articles'm itfelf or in the gene- 
 ral : There is not one word in Mr. Turreline*s 
 Speech that either exprejfes, or implies it : But ic 
 was abolifhing that fubfcription to i\it formula con- 
 fenfus^ that particular fubfcription^ as fuch. The 
 reafons given for it are what no way affcol fub- 
 fcription to explanatory articles in the general \ 
 but fuch as relate particularly and only to that fub- 
 fcription ; reafons, drawn from the particular forin 
 q{ that fubfcription, and from the particular mat- 
 ters there required to be fubfcribed. — Can Mr. 
 Chandler deny this ? If he can, he mufl produce 
 his French MS, and prove his own trarfiation to 
 ht fpurious. — It lies before the world, a^d the ap- 
 peal is to them. — If he cannot deny this ; why 
 
 A a 2 does 
 
 « Vid. Mr. Turretine\ Speech; in Cafe of Subfcript. p. 160, 
 161, 163, 164, 168, 175. 
 
( i8o ) 
 
 does he pretend to pafs upon us rhis Geneva-Speechy 
 as of any force or authority, for proving the^W^- 
 ment o^ foreign Prcteftant Churches to be againft the 
 lawfulnefs of fubfcription \n general ? 
 
 2. Though, upon the 'iorementioned reafons, 
 
 fubfcription to the Formula ConfeUjUs was abolifh- 
 
 ed ; yet, they did not think, as Mr. Chandler does, 
 
 that there ought to be no teft of orthodoxy^ no a- 
 
 hridgment of the liberty of Teachers^ no explanatory 
 
 inquiry or articles, no uniformity in Do^rines. No 5 
 
 there was ftill a teft and regulation of this kind to 
 
 be obferved. Mr. "Turretine declares, that the 
 
 defign was " to meddle nothing with do^rinal 
 
 *' matters^ nor with their regulations.''^ They 
 
 were to " remain in their full force : " And that 
 
 the attempt was only '' to foften the extravagant 
 
 " and exceffive rigour which attended thefc fub- 
 
 *^ fcriptions." It was propofed, that all Public 
 
 teachers fhould be (fill obliged to conform, in 
 
 their fermons and le6i:ures, in the Church" and the 
 
 Academy^ to their regulations^ and the doclrlne of 
 
 this very Formula Confenfus •, which, though fub- 
 
 fcription to it was abolifhed, was yet ^' to be the 
 
 *' only do5irine taught^ and they who were of con- 
 
 *' trary fentiments were not to be allowed to teach 
 
 " them^:^* And Mr. Chandler acquaints us, 
 
 that one of the " qualifications thenceforward re- 
 
 " quired of all who offered themfelves to the Mj- 
 
 " niftry," was, " 10 promife^ that they will teach 
 
 ** nothing in the Church nor Academy^ that is 
 
 *' contrary to the Confenfus Helveticus^ or the 
 
 *' ConfefTion of the GalUcan Church\''' Mr, 
 
 Chandler may pleafe to confider, whether this in- 
 
 jun^ion^ which lays an obligation upon Public 
 
 Teachers, not to teach doctrines contrary to thofe 
 
 con- 
 
 b Vid. Mr. Turretineh Speech i in Cafe of Subrcript p. 1625 
 163, 169. ' Ibid. 176, 
 
( 'Bi ) 
 
 contained in a Confenfus or articles, ready drawn up 
 to their hands by others^ and of which they had no 
 Jhare in the making ; be not an itnpofition^ and a 
 reftraint upon Chriftian Liberty^ fo tar as it goes, 
 equally with requiring 2i profejfion of belief. "^My, 
 lurretine lays, that it is " contrary to fincerity to 
 *' engage one*s felf /o teach that which one doth 
 *' not believe, if at the fame time in contrary fen- 
 *' timents ^" — I fhould be glad to be informed, 
 whether it be not alfo contrary to fincerity^ for a 
 Public Teacher in the Chriftian Church, to en- 
 gage himfelf not to teach what he doth believe to 
 be Scripture-doftrine. — If you fay, that unlefs he 
 believes the determinations of the Confenfus to be 
 true Scripture-dodrine, he ought not to engage 
 himfelt not to teach the contrar'j ; I anfwer, that, if 
 he does believe thefe determinations to be Scripture- 
 do^rine -, there would be no more hardihip in re- 
 quiring him to profefs his belief of them ^ than re- 
 quiring him to pro7nife not to teach the contrary 
 doctrines : ]f he does not believe them to be Scri- 
 pture do^frine \ then, he is either obliged to promife 
 not to teach what he believes to be true Scripture- 
 do^rine^ or to be excluded from the Mini/lry^ and 
 all the preferments and emoluments of the Church. 
 Is not this a reftraint^ an abridgfnent of Chriftian 
 Liberty F^h not every Public Teacher obliged, 
 as fuch, to make the word of God the only authen- 
 tic^ authoritative judge ?^,nd rule^ what he ought or 
 ought net to teach •, and not to fubmit to any 
 hurnan decifions in this cafe? — When Mr. Chand- 
 ler recolledts this, I (hould think that the excellent 
 fpeech of Mr. John Alphonfo Turretine would not 
 appear to be fo much to Mr. Chandler' % tafV, as 
 be could wifh it •, and that it might have been 
 
 more 
 
 * Vid, Mr. Turretinii Speech j in Cafe pf Subfcript. p. i;g. 
 
( i82 ) 
 
 more for the Intereft of his caufe io\i2Mt fupprejfed^ 
 than to have tranflated ir. 
 
 3. I MUST recommend it to Mr. Chandler* % 
 obiervation, that Mr. ^urretine exprefsly allows^ 
 that, in fome times and circumftances, fubfcrip- 
 tion to explanatory articles may be required upon 
 good reajons. 
 
 He fays—" We are fully perfuaded, that thefe 
 " eftablifhments were made with good views, and 
 " that they might then have good reafons for 
 *' them 1." — And that the abolifhing them at any 
 time, may be confident, in the fame perfons, with 
 injoining them before : For he adds, '' If thofe 
 *' pious perfons, vv^ho had an hand in them, had 
 «' lived now, and had feen the ftate of affairs in 
 *' Germany^ England^ &c. we are abundantly 
 " convinced that they would have entered into 
 *' our fenriments *"." — All this fhews tliat Mr. 
 ^urretine was of opinion ; not with Mr. Chandler^ 
 that no times or circumjlances can ever make fubfcrip^ 
 tion to explanatory articles necejjary \ no, he was 
 not fo dogr.atical and pofitive ; But, that fome 
 times and circumftances may render the requiring 
 fuch fuhfcription^ reafonahle \ which other times and 
 circumftances may render improper or unnecefTary: 
 And therefore he allows, what gives Mr. Chand- 
 lerfo much offence in my Book, viz, that " the 
 *' particular rules ^ and methods of inquiry, and 
 *' the tefts proper to be required of the qualifica- 
 *' tions of Candidates for the Miniftry, mud 
 <' change and vary according to the variations of 
 ** times and circumftances^ and muft be left to the 
 *' difcretion of thofe who are to exercife fuch au- 
 tc thority." — How indeed it is confiftent^ to de- 
 clare (as Mr. Turretine does) that the dodtrines, 
 
 fubfcrip- 
 
 » Fid. Mr. Turretlm\ Speech; in Cafe of Subfcript. p. 173. 
 m Ibid. 
 
( i83 ) 
 
 fubfcription to which they aboliflied, were not 
 only Bagatelles, things indifferent, and of no im- 
 portance, but even fuch as it would ht fcandalous 
 to /peak to the people about ; and yet, that times and 
 circumftances might be fuch, as to make the re- 
 quiring fubfcription to fuch matters founded upon 
 good reajons — nay, to admit that even ftill this 
 fhould be the only do5lrine taught, and that they 
 who were of contrary fentiments fhould not he allowed 
 to teach them — for this, it is none of my bufinefs 
 to account— I leave it to Mr. Chandler, when he 
 fhalJ think proper to give us an Edition of the 
 French Manufcript, with his critical notes upon it. 
 4. Mr. Chandler, having finiflied the tranfla- 
 tion of his French Manufcript, breaks forth in the 
 heigth of his joy and triumph, into an expoftula- 
 tion. — " What now is become of the united ver- 
 " diet of the Froteftant world « ? " What ? Why, 
 for ought I fee, it is juft where it was before. Sub- 
 Jcription to explanatory articles he owns they had : 
 But (f\ys he) they dropped and difufed them ^ 
 Why ? not a word appears againft the lawfulnefs 
 of the praBice in the general, or in itfelf -, But, at 
 Geneva, die form ufed in fubfcription to the For- 
 mula Confenfus was equivocal, inconfiftent with/;;- 
 cerity, and the matters contained in it were tri- 
 fling, and of no importance, &c. I^herefore they 
 aboJifhed, not fubfcription as fuch, or as unlawful 
 initfelf', bur, ibis particular fubfcription, for the 
 reafons above given ; not that fubfcription as fub- 
 fcription, but, as fubfcription to the Formula Con- 
 fenfus: And at the fame time a verbal promife is 
 required, not to teach any do^lrine contrary to it ; 
 a method which is, as I before obferved, an abridg- 
 ment of Chriftian liberty as much as the other.— 
 
 I may 
 
 " Cafe of Subfcript. p. 176. 
 « Ibid. 176, 177. 
 
( i84.) 
 
 I may here add, that a verbal protrnfe^ not to teach 
 the contrary dodrines, being equal in its force and 
 obligation, with every honeft man, x.o fubfcrihing 
 fuch promife ; This method, of taking a verbal 
 fromife^ in (lead Oi fubfcription to it, while it laid a 
 reftraint upon the Chriftian liberty of all fuch, and 
 excluded them from all the preferments and emo- 
 luments of the Church, equally as if they fub- 
 fcribed it ; left room for fraud and prevarication 
 to all thofe who v/ere difpofed to take advantage 
 of it •, vv'hen they knew that they could not be 
 convi6led upon record. 
 
 As to the other places he mentions, viz. Bajil, 
 Zurich^ Newchatel^ and St. Gall •, no particular ac- 
 count is here given of the motives they proceded 
 upon, any way affedling fubfcription as fuch, and 
 therefore nothing can be laid to them — Only I 
 may juft hint, that after Mr. Chandler has men- 
 tioned all thefe Proteftant ftates, as having " once 
 had their fubfcriptions ; '* he tells us, that 
 they experienced the inconveniences of them ; 
 and they were dropped, dijufed, and by public 
 authority removed out of feveral Proteftant 
 *' States and Churches, where they have never 
 *' been futfered to return to this very day p."— 
 "Where ? Would not any one imagine it was in 
 all thefe Proteftant States and Churches which he 
 had juft before mentioned, viz. at Bafil, Zurich^ 
 NewchateU and St. Gall ? Yet this is not true ; 
 For, at St, Gall, fubfcription was not abfolutely 
 removed, as appears from this very Speech •, For 
 Mr. Turretine tells us (though Mr. Chandler would 
 not) that, at St. Gall, they are flill obliged to 
 fubfcribe, " when admitted into the fynod of the 
 *' Churches of .^//?^«2;^/ and St. Gall'i." But Mr. 
 
 Chandlery 
 
 » Cafe of Subfcript p. 176, 177. 
 ^ Ibid. p. 167, 
 
 
( »85 ) 
 
 Chandler^ though he has mentioned all thefe dates 
 together ; and tells us, that " they once had their 
 *' fuhfcriptions ; that they experienced the inconve- 
 *' niences of them-,'* and, one would imagine, was 
 going to tell us, that they were removed out of them 
 all ', he liiys indeed only, that they were " re- 
 " moved out of fever al Proteftanc States and 
 " Churches;" which does not neceflarily include 
 St. Gall : But why then, when he was giving us a 
 detail of feveral Proteftant Stares and Churches, 
 out of which fublcriptions zvere removed *, did he 
 name St. Gall, out of which they were not re- 
 moved ? — This may have been a flip of his pen, 
 and excufable from his great zeal ag^'md fubfcrip- 
 iion^ which he was willing to remove out f>f as 
 many Churches as he could — pity ! the miftake hap- 
 pened to be on that fide which moft ferved his 
 purpofe ! For Mr. Chandler, to be lure, was 
 *' not confcious to himfelf of any intention, to de- 
 '' ceive any perfon living." — 
 
 H E fays, " the very Church of England ex- 
 *' prefled her diflike of them, and herBifhops re- 
 " nionflrated aguinO: them'." — Agairll what? 
 againft fubfcripdon as fuch, as unlawful in tht na- 
 ture of the thing? No fuch matter ; yet [his is 
 what he would infinuate. What they exprefled 
 their dillike of, was the Geneva fuhfcrittion to the 
 Formula Conjenfus, for rcafons peculiar to that par- 
 ticular fubicriprion. This appears to have been 
 the cafe, from thi, fpxch of Mr. Turretine — '" Our 
 " fociery" (fays he) "• thinks in general, that 
 there are great inconveniences in leaving any 
 kind of fubfcriptions wharfoever to fuch matters 
 as thefe, which perfons of all fides avow to be 
 indifferent, and no ways effent'ial to falv^iti-w^^ 
 Thefe fubfcriptions are alfo extremely oiienfive 
 
 B b "to 
 
 ' Cafe of Subfcription, p. 176. 
 
 
( »86 ) 
 
 " to Other churches, which are not of the fame 
 *^ fentiments *, particularly thofe of Gertnany and 
 *' England^ who are continually complaining of 
 " it'." — Of what? why, you fee, not of fub- 
 fcription in general^ but of that fubfcription to the 
 Formula Confenfus^ as fuch ; fubfcription to mat- 
 ters avowed, by perfons on all Jides^ to he indifferent *, 
 to matters no way effential to Jalvation ; and where- 
 in the Church of England was not of tht fa?ne fen- 
 timents. 
 
 Again — " The Churches of England (fays 
 " Mr. Turretine) which hold fo confiderable a 
 " rank in the Proteftant intereft, are extremely 
 *' difpleafed with our fubfcriptions " — why? — 
 The next words fhew you — " For they are in dif- 
 ^^ ferent fentiments, and they think that we con- 
 " demn them by our rigours *." — Rigorous impofi- 
 tion of fubfcription, to matters indifferent, of no 
 importance, and 7io ways effential to Salvation — 
 This was what difpleafed the Church of England ; 
 This was what " the Bifhops of that country fpoke 
 *' of." This was what Mr. Jurretine complains 
 of, as having " done them infinite harm, not 
 *' only among the Epifcopal Party, but the 
 *' learned Prefbyterians " — Not fubfcription 'i« zV- 
 felf, or /;/ general ; nothing of that appears, nor 
 can Mr. Chandler prove it fo to have been, though 
 it was for his purpofe fo to reprefent it. — 
 
 But we have more of the fame kind — " The 
 arguments (fays Mr. Chandler) in this fpeech 
 againft the impofition of fubfcription to human 
 explanatoi y articles of faith, are fo convincing 
 *' and ftrong, ^f.*" — Not one argument, in the 
 whole fpeech, againft fubfcription as fuch, or a- 
 
 gainft 
 
 s Vid. Mr. Turretineh Speech ; in Cafe of Subfcript. p. 1 60, 
 i6i. ' Ibid p. 165, 166. « Ibid. p. 166. 
 
 * Cafe of Subfcription, p. 176. 
 
( i87 ) 
 
 galnft fubfcription to explai-arory articles in gene- 
 ral \ but againfl: this farilcular fubfcription only, 
 founcicd upon reafons peculiar to thai fubiciipiion— 
 Not one word, tron^. oneenu of this fpftca to the 
 other, againll fubfcription to explaiiatory articles 
 of failb •, bur oiii> againfl- fubfcriprion to points 
 which are no ai jclcs ot faith, but matters purely 
 indifferent, of no imprtanu, and no ivays ejfential 
 to Sahalion. 
 
 Ag A I N — Mr. Chandler tells us, that Mr. I'ur- 
 retine " had ali the fucceis he defired, all fub- 
 " fci'iptions to humar- tormul tries vcre aboliflied 
 ** by public authonty >'.'* — What ! as fuch? and 
 as unlawtul in general F All fuh'cription to all 
 human formuiaries? No-, but fj. "oicrip ion only 
 to a particular human formulary, for, and cx- 
 prefsly on accouni ol, ii's containing matters indif- 
 ferent, of no importance. Bagatelles, (fc. — By ob- 
 taining the abolition of This only, M:,Turretine 
 had indeed ail the fuccefs he defired from making 
 this fpeech— What ///Y^^y} Mr. C/jt^W/^r will have 
 from tranflating it, the reader, I believe, by this 
 time, can pretty well tell. 
 
 B u T we have more of it ftill — " The reformed 
 *' Princes of Germany (fays Mr. Chandler) and 
 " particularly the King of Pruffia, extremely 
 " difapproved them ^" — difapproved what.? — 
 Look into the fpeech and you will fee—" The 
 '' reformed Princes of Germany, who have Lu- 
 '^ therans in their dominions, and efpecially the 
 '' King of Pruffia, extrdrely difapprove our ri- 
 ** gour." — Mr. Turr etine cidds — " The late Eledl- 
 '* or of Brandenbourg wrote to the Proteflant Can- 
 '* tons, defiring them to ufe" — what ? no Sub- 
 fcriptions } No *, but only " more moderation in 
 " thefe affairs -, giving them to underftand, that 
 *^ their rigour w^s extremely prejudicial to the de- 
 
 Bb 2 " fjgn 
 
 y Cafe of Subfcrjption, p. 176. ^ j^jj^ p^ ,^^^ 
 
( I88 ) 
 
 ** fign he bad formed of reuniting the Lutbe* 
 *' ram *." — The rigour^ in impofing fubfcription 
 to matters of no importance^ and yet about which 
 the feveral Churches differed \ This was what the 
 reformed Princes of Germany^ and the King of 
 Prujfia in pa^'iicular, extremely dif approved — But is 
 this difappiuvi g fubfcription at large, as Mr. 
 Chandler reprefents it ?— 
 
 Again — " Upon examination they were 
 *' found cbftruftions to peace and unity, fnares 
 *^ to confcience, the fources of infmceriry and e- 
 *' qui vocations ^." — what were found to be fo ? 
 Subicriptions i;?^^;7^r^//* No; but y^/r/:? fubfcrip- 
 tion as That to the Formula Confenjus \ Subfcrip- 
 tion in an equivocal form •, Subfcription rigoroufly 
 impofed to matters indifferent^ and of no importance *, 
 and engagiiig the fubfcribers not to teach contrary 
 do6lrincs, neither by word nor writings neither 
 puhUcly nor privately. " Thefe fort of promifes 
 '' (fays Mr. '^turretine) are abfolutely impradlica- 
 *' ble, and no one knows hov/ to keep them. 
 *' For in truth 'tis not pcfiible to be fo exadlly 
 *' on one's guard, not only in pubHc, but in 
 "private ah*b, as in fo many little quasftions 
 '' that are of no importance, to prevent every 
 *' fi- gle fmall word from cfcaping one in refe- 
 •* rence to them. So that this is really laying a 
 *' fnare for the confciences of men. — They will be 
 *' always a fnare to entrap confcience, and abfo- 
 *' jurejy impoffible ever to be obferved '^." 
 
 T^hefe were the reafons upon which, not fub- 
 fcription in general, which thefe reafons do not af- 
 fe5f, but this Geneva- fubfcription was found to be a 
 fnare to entrap confcience, and the foiirce of infince^ 
 rity and equivocations — And we find other people 
 
 too 
 
 • Mr. Turretine^s Speech; in Cafe of Subfcription, p. 166. 
 
 * Cafe of Subfcription, p. 177. 
 
 « Mr. furretine's Speech j iij Cafe of Subfcript. p. 160, 161. 
 
( i89 ) 
 
 too can (tifnarss and traps ^ in their own way— • 
 One would have thought, tiiat a perfon who jufl: 
 came from tranjlating Mr. Turretine^s cenfure of 
 equivocal and fraudulent fubfcriptlon^ fhould have 
 avoided th; hkc doings ot all kinds; and, among 
 the reft, That ot equivocal and fraudulent repre- 
 fentations. 
 
 And now Mr. Chandler^ having thus dif- 
 played his cunning, procedes to dilplay his elo- 
 quence in a fine apoflropbe to the foreign Divines. 
 — Generous Clergy I -^worthy and virtuous Clergy I 
 — Happy Clergy! ^c. — To all which I have no- 
 thing to fay, and Ihall content myfelf with only 
 admiring. 
 
 But he comes out of his reverie^ and now we 
 have him at reafoning 2ig2i\n. — '' The Prelates of 
 " the Church of England were inftru mental in the 
 " abrogating the fubicriptions at Geneva^ who de- 
 " clared themfelves grievoufly oltended with them, 
 *' becaufe they apprehended that they condemned 
 " their own fentiments. But do not the fubfcrip- 
 " tions of the Englijh Church carry in them an 
 " equal condemnation of all other Churches and 
 " perfons that differ from them ? And will not 
 *' this be an equal reafon for removing, or foften- 
 " ing thefe fubfcriptions here, as 'it was for thofe 
 '^ of Geneva entirely to fupprefs them there "^ ? " 
 
 As to foftening, or fupprcfling our fubfcrip- 
 tions, I fay nothing now : Uut, that the condem- 
 nation, which our fubfcriptions ai'e fi-ppofed to 
 carry in them., of other Churches which differ 
 from us, is an equal reafon for us to remove them, 
 as it was for thof^ of Geneva to remove the fub- 
 fcription to the Formula Cmfenfus ; I mud have 
 leave to deny. For the Formula Confenfus not 
 merely condemned the fentiments of other Churches 
 which differed from it \ But, it condemned their 
 
 fentiments 
 * Cafe of Subfcription, p. 178, 
 
( '90 ) 
 
 fentiments (and was on that account too rigorous) 
 in matters avowed on all fides to be indifferent^ 
 non-effentialsy and impoffihle to he determined^ &c. 
 Matters, therefore, not of a nature or importance 
 fufficient to juftify fuch rigour, and fuch condemna^ 
 tion of other Churches. — This it was, which dif- 
 pleafed the Prelates of the Church of England : This 
 it was they complained of, and which induced them 
 to be (as Mr. Chandler tells us) inftrumental in ab- 
 rogating the Suhfcription at Geneva. — But Mr. 
 Chandler had heard of an Argiimentum ad Homi- 
 nem, and Parallels, and was refolved to make ufe 
 of them whenever he thought they came in his way. 
 —The misfortune is, that his eq^ual reafon is lame, 
 and wants a leg : For, before he can prove what 
 he offers, to be an equal reafon -, he muft fhew, 
 that the matters in our Creeds and Articles, to 
 which fubfcription is required, are, like the mat- 
 ters in the Forjnula Confenfus, equally non-effentials, 
 hjipoffihle to he determined, and fuch as are avowed 
 on all fides to he indifferent, &c.— This it is to fet 
 up for a reafoner, without a proper flock. 
 
 Once more — " Can the Governors of the 
 Englifh Church complain with juftice of the ri- 
 gours of a pracfbice in other Proteflant Churches, 
 which they maintain themfelves in their own « V^ 
 i. e. The Governors of the Engliflj Church cannot 
 complain with juflice of the rigours of other Pro- 
 teflant Churches in requiring fubfcription to mat- 
 ters impoffihle to he determined, non-effentials^ and 
 avowed on all fides to he indifferent, and which it 
 would be even fcandalous to fpeak to the people ahout 
 — Becaufe the Englifo Church requires fubfcription 
 to matters of a quite different nature, and therefore 
 is not guilty of the rigour of which fhe complained in 
 other Proteflant Churches. — This is rare logic ! to 
 
 which 
 
 « Cafe of Suhfcription, p. 178. 
 
 cc 
 
( i9» ) 
 
 which I really don't know what to fay, but that it 
 puts me in mind of the expeditious reafoners in the 
 Dunciad 
 
 And Demonftration thin, and Thefes thick. 
 And Major, Minor, and ConcJufion quick ' 
 
 Upon the whole, this Speech of Mr. Turre- 
 tine, which Mr. Chandler has made fo much noife 
 with, turns out to be of no fervice to him ; and it 
 appears, cither that he did not at all underftand 
 the affair in the Speech he has tranflated, or that 
 he has, in his obfervations upon it, chofen to mif- 
 reprefent it.— The reader fees the whole of the 
 matter to have been, that, at Geneva they abo- 
 lilhed fubfcription to the Formula Confenfus, not 
 (as Mr. Chandler would reprefent it) becaufe they 
 difapproved, or condemned the pradice of re- 
 quiring fubfcription to explanatory Articles as un- 
 lawful or iniquitous in the general, in itfelf, or as 
 fuch ; but, becaufe the for?n there ufed was equi^ 
 vocal, ^^%^ fnare to confcience \ and the ^^//<fn re- 
 quired to be fubfcribed were nonejjentials, impoffi. 
 hie to he detennined, avowed on all fides to he indiffe- 
 rent. Bagatelles, and about which it would be even 
 fcandalous to f peak to the people— AW which reafons 
 affed only and merely that particular fiihfiription -, 
 and conclude nothing concerning their opinion of 
 explanatory articles, or of requiring fubfcription 
 to them, in the general ^ or to fuch, againft which 
 nofi^ch ohje5fions he, as Mr. Turretine has advanced 
 againft the Formula Confenfus---Of this nothing ap- 
 pears throughout the whole fpeech. 
 
 If it fhould be afked, why, if they did not 
 difapprove of fjbfcription to explanatory articles 
 in it/elf, did they not continue to injoin fubfcrip- 
 tion, only changing the matters ?— The anfwer is 
 obvious.-— As the objedions were to the form of 
 
 the 
 
( 192 ) 
 
 the fubfcriptlon, and to the doBrines of the Formu- 
 la Confenfus\ if they had propoied.to injoin iub- 
 fcription (lill, it mull have been to other dodrines : 
 But This, they eafily foresaw, would not have 
 gone down, or met with luccefs. The fcheme 
 would then have appeared plainly to have been, 
 not fo much to have abohfned the fuhfcription^ as 
 the doLi'ineSy and to have lublii:uted others in 
 the room ot them. It was enough ro get over the 
 oppofition to the abolifhir.g the lubfcription to the 
 Formula Confenfus. it waseafier therefore, and the 
 fmoocher way, to drop, and not to infill on any 
 fuhfcript'wn at all. Whereas, it they had only pro- 
 pofed to lay afide one fubfcriptlon, and to eftablifli 
 another ; it would have met with greater oppofi- 
 tion, and probably they would have failed in the 
 fuccefs of thrir main fch: me. — The reafon why 
 they pleaded only for abolifbing the frefent fiih- 
 fcription to the Formula Conjcnfus^ without pro- 
 posing fubfcriptlon to any other Formula \ might be 
 the fame as perhaps it is, why Mr. Chandler and 
 his Brethren pl^rad only for abolifhing fubfcriptlon 
 to the explanatory articles of the Church of Eng- 
 land^ without infift ing on another to the AJfemhlfs 
 Catechifm^ or articles of their own drawing up : 
 And yet perhaps, if they could think fuch a thing 
 would go down, they might not difapprove of 
 fuch fubfcriptlon. But as they know, I fuppofe, 
 that this would be a vain attempt \ he plea is only 
 to abolifli ih^ prefent fuhfription — h will be time 
 enough to propofe another, when they have, by 
 degrees, filled up the preferments and emoluments 
 of the Church, and have the power in their hands : 
 For, if That were the cafe ; I am not quite fure, 
 that the difpute between us would not be the fame, 
 as Mr. Chandler reprefents Tiiat ot the Popilli and 
 
 Proteftant 
 
 * Cafe of Subfcription, p. 151. 
 
( 193 ) 
 
 Proteftant Clergy in France to have been ; " not 
 " whether the impofing power was right, but 
 " which of them Ihould exercife it ^" 
 
 If it be farther afked — why, if their objec- 
 tions were only to the do^rines^ did they fuffer 
 them to be dill the only do^rines taught^ and yet 
 aboli/h fuhfcription to them — Since This may feem to 
 Ihew that their objedions were rather to fubfcription 
 as fuch^ than to the doctrines? — f anfwer, that fince 
 Mn 'Turretine^ in the name of his party, declares 
 that " no' ill confequences couid^be drawn from 
 *' thefe dodrines ^ ; " This migh: be a reafon to 
 induce them to permit fuch dodbrines to be the only 
 doflrines taught at prefent, upon condition tharyi^^- 
 fcription to them might be aboJifhed ; rather than, by 
 endeavouring at too much at once^ the whole ihould 
 be fruftrated. Whether indeed it be confiftent to 
 fay, that no ill conjequences can he drawn from fuch 
 doctrines as it would be even fcandalous to J peak to the 
 people about ; T am no more accountable, ihan how 
 it was confiftent to fuffer them to be the only doc* 
 trine s taught^ as I obfervcd before. — Mr. ^urretine 
 fays, it was to preferve a " uniformity in the 
 ** manner of preaching^" — ue, to preferve aa 
 uniformity in preaching non-eff-ntials^ matters indif- 
 ferent^ of no importance^ Bagatelles^ and fuch as it 
 would be even fcandalous to f peak to the people dhout. 
 To preferve fuch Hn uniformity of preachings one 
 would think not to be an end very confiftent with 
 the Charadler of thofe Generous Clergy I rhofe wor^ 
 thy and virtuous Clergy I thofe happy Clergy I which 
 have received Mr. Chandler's congratulations — I 
 leave thefe things to be accounted for, by the ad- 
 mirers of this excellent fpeech of Mr, John Alfhonfo 
 Turretine, 
 
 Cc An d 
 
 « Mr, Turret tne'i Speech 5 in Cafe of Subfcrlption, p. 171. 
 ^ Ibid. p. 162. 
 
{ 194 ) 
 
 And fo much for Mr. Chandler and his French 
 Manuscript *, of which, if ever he fhould (once in 
 ten years) think proper to write again upon this 
 fubj. 61 -, I would advife him to avoid giving the 
 mod diftant hint, that may recall it to the reader's 
 mind — For he has had fuch ill luck the firft time 
 he fet out with it, that it would not be advifable 
 for him to venture abroad with it again. 
 
 And now, upon an impartial review of this 
 fubjev^, my fentimentsare (incerely thefe. 
 
 I A M fully convinced, that the fcheme of giv- 
 ing an unlimited toleration to every Puhlic I'eacbery 
 to preach and propagate whatever dodbrines they 
 fhall pleafe to call Scripture-do5irine^ is inconfiftent 
 with all order and government^ fubverfive of all 
 eftablijhmentSy mud introduce confufion into the 
 Churchy and corrupt the purity of the Chrijiian 
 faith. 
 
 That there fhould be fome examination and 
 inquiry into the faith of the Candidates for the Mi-- 
 nifirvy is agreed on both fides. 
 
 That thefe cannot, in the prefent (late of 
 things, be made to any fufficient purpofe, by the 
 ufe of the mere words of Scripture only — that, there- 
 fore, if an inquiry be made to any fufficient pur* 
 pofe^ it muft be explanatory — that, the affixing the 
 fenfe of Scripture^ muft, in this cafe, be left, in the 
 nature of things, to thofe whofe office and duty it 
 is to admit to, or reje6l from, the miniftry *, not 
 to every fingle perfon, as fuch ; but to the united 
 Council and determination of the Church ; who 
 may form, according to the beft of their judgment 
 and confcience, a ftandard for that purpofe — Thefe 
 points have, I hope, been made clearly evident to 
 the reafon of all unprejudiced perfons, in the courfe 
 of this debate. 
 
 I AM, neverthelefs, as much an advocate for 
 Chrijiian liberty^ for freedom of thought and inquiry ^ 
 
 as 
 
( 195 ) 
 
 as any other can reafonably be ; and would oppofe, 
 as much as lies in my power, any attacks or /«« 
 croachments upon them.— I have no attachment to 
 any particular number of Articles — I have no ve- 
 neration for the number thirty-nine ; nor do I think 
 there is any fpell, or fafcination in it — A review 
 of our prefent Articles^ by learned and judicious 
 perfons, properly appointed, I have no objedlion 
 to. If the fenfe of the Articles were diftindlly 
 determined, and the truth of them freely examin- 
 ed ; and if, in dodlrines (if there fhould appear 
 to be any fuch) which cannot be clearly proved to 
 be either fundamental^ ejfential^ or necejfary ; or, 
 where the truth fhall appear to be dubious, or can- 
 not clearly be decided ; it were propofed to leave, 
 avowedly, a greater latitude for difference of opni- 
 ens ; with fuch farther regulations concerning the 
 nature of the fubfcription, as to the learning, judg- 
 ment and charity of the Governors of the Church 
 Ihall appear wife and reafonable ; 1 fhould be far 
 from any oppofition to fuch a fcheme. 
 
 But, as to explanatory micks, or an explana^ 
 tory inquiry, in the general \ I am ferioufly and 
 fincerely perfuaded, that fuch an explanatory tefb 
 of the qualifications of the Candidates for the Mi- 
 niftry, in the fundamental, eflential, and necef- 
 fary points of faith ; is abfolutely and indifpenfa- 
 bly neceflary, to the peace, union, and order of 
 the Church ; and to the prefervation of the unity, 
 and purity of the Chriftian Religion. 
 
 I HAVE thus gone through, what I under- 
 took, a full and particular reply to Mr. Chandler'^ 
 Cafe of Subfcription ; fo far as any thing has been 
 advanced therein, in anfwer to the Church of Eng^ 
 land vindicated — with what fuccefs, I (ball leave to 
 the determination of the impartial and judicious 
 reader — As Mr. Chandler has thought proper to 
 
 enter 
 
( 196 ) 
 
 enter into the controverfy, in defence of the Old 
 Whig ; and has taken upon him to ufe me with 
 very great freedom ; he muft excufe me, if, in 
 vindication of myfelf, I have treated his argu- 
 ments and exceptions, as they^ and the fiile and 
 manner of his performance, deferved. 
 
 FINIS. 
 
ERRATA. 
 
 PA G E 26. line 28. After Church Governors.— .fl</<^—ta 
 make an explanatory Inquiry, or, 
 P. 36. I. 21. Fi^r—them r. him 
 P. 52, I. laji, and P. 53. 1. 1. /)^/^— them 
 
 P. 57. 1. 22. Dele them 
 
 P. 62. 1. 5. r. injoined 
 P. 72. 1. 35. r. genuin 
 P. 174. 1. 35. Tor found r, found. 
 
BOOKS printed for W. Innys in 
 
 Pater-nofter-Row. 
 
 I. '^ I '■ H E Church of £;7^to^ vindicated, in 
 Jl^ requiring Subfcription from the Clergy 
 to the XXXIX Articles of Religion : in Remarks on 
 fome Weekly Papers-, entirled, The Old Whig, 
 or, Confident Proteftant, 8vo. 
 
 2. A View of the Controverfy, concerning the 
 Miraculous Powers which are fuppofed to have 
 fubfifted in the Chriflian Church, Irom the earlieft 
 Ages, through fevcal fucceffive Ce uuries ; as it 
 ftands, between the Introdutlory Difronrfe, to a 
 larger Work defigned hereaiter to be publiihed ; 
 and, Obfervarions on the IntroJudlory Difcourfe. 
 With occafional Remarks on otiier Writers in this 
 Controverfy, and a Poftfcript, cccafioned by Mr, • 
 Brooke's Defenfio Miraculorum^ i^c. 8vo. 
 
 
 ni^A 
 
h 
 
'^^ms. 
 
 #^<J^ 
 
 V 
 
 V-^i^-v 
 
 • **», 
 
 ^^^i^^