Catholic Schismatology: OR, An ACCOUNT OF SCHISM AND SCHISMATICS: IN The several Ages of the World. To which are prefixed some Remarks on Mr. Bolde's Plea for Moderation.  
Eccl. 2. woe to them that have a double heart— and to the Sinner that goteh two manner of ways  
Augustini Epist. 166. Lett. G. Constantinus contra partem Donati severissimam legem dedit, hunc imitati Filii ejus talia praeceperunt; Quibus succedens Julianus desertor Christi & inimicus— libertatem Parti Donati permisit & reddidit basilicas— eo modo putans Christianum nomen posse perire de terris.  
J. B.  
LONDON: Printed for Anthony Steevens, Bookseller in OXON 1685.   

To the Worshipful ROBERT FOLEY Esq One of His MAJESTY'S Justices of the Peace for the County of Worcester.  
May it please your Worship,  
'TIS not long, since thrusting such Books as this into the Press, was like thrusting one's hand into a nest of Hornets; when neither Innocence, nor Majesty, nor any thing that's sacred, could be sufficient Fence against the pungent and venomous Detractions of a waspish sort of Sectaries. And then indeed it was but needful, in behalf of such Books as this, to ask the Patronage of some such as yourself; whose staunch Loyalty in the late distinguishing and perilous times, those days of Danger and Rebuke, was yet so truly Heroic, as to dare to look Faction in the face, and oppose it even then, when most Insolent and Domineering. A practice on grounds of Reason so truly Generous; on grounds of Christianity so Religious, as makes your late Promotion, a due Debt to your Merit, as your Merit is to yourself. But now blessed be God, that by wont Miracle of Preservation, has made the King great in his Salvation; has in great measure given him the Hearts of his Subjects, and the Necks of his Enemies; has turned our threatened Captivity back; and made our English Zion like to be the praise of the whole Earth.  
So that now the design of this Dedication, is chiefly this, To publish to the World my grateful acknowledgement of your great Favours, presuming that the good design of this little Book, will help to satisfy for its great defects; especially, if it be interpreted, as Divines interpret Parables, Quae non sunt argumentative ultra suum Scopum: The Scope or Intention of it, being no more than such an imperfect Schismatology, as may instruct but the vulgar Reader, in some little of that great agreement between the Modern Schismatics, and those of Old; which I take to be a Novel expedient, whereby to endeavour (as every honest man ought) the exposal of that pernicious Sin of Schism, the depluming of that Church monster of all such thievish Bravery, and popular Decoy, as erroneous conscienciousness, and specious Pretensions to Sanctity beyond holier Persons than themselves; to expose this vile Sin to the public view (like Aesop's Crow) to be reviled and hooted at, as the very pest of Societies, and bane of Christianity, fatal to Churches and Kingdoms, detestable and odious to God and Good Men; worse (said the Fathers) than 
a Dionys. ap. Euseb. l. 6.  Idolatry, 
b Opt. l. 1.  Sacrilege, or 
c Chrysost. ad. Eph. p. 823.  Heresy, and yet now a days so little made Conscience of. This is chief the design of this little Book, and my acknowledgements to your Worship is the design of its Dedication; as also to beg the encouragement of your Worship's Approbation; and to contribute a wish to the long continuance of your happiness here, and the compleatment of it hereafter; which is, honoured Sir, the hearty prayer of  
Your Thankful and Obedient, as much Obliged Servant, J. B.   

Catholic Schismatology: OR, An Account of Schism and Schismatics in the several Ages of the World.  

The Introduction.  
THOUGH the first two thousand years of the World, called the Patriarchal Ages, [which was from the Creation, to the giving of the Law to Moses] were called by the Jewish Rabbis, the two thousand years of emptiness; because of that little that is recorded of the Transactions of those times; yet is not the Holy Scripture silent in this matter, but speaks of Schism and Schismatics, as coaeval with Sin and Satan: St. Judas speaking of the Separatists of his time the Gnostick-Schismaticks, 
Judas 6.  compares them first to the fallen Angels, the first that sinned; those Schismatics from the Church triumphant, Judas 6. Where he plainly intimates, That as the Devil was the first Sinner, so was he the first Schismatic: Says the Apostle, The first that left his first estate, which was Communion with the Church triumphant.  
From this he descends to compare them to some of the first Schismatics from the Church Militant. He instances first in Cain, Judas 11. They have gone in the way of Cain; or which is all one, they have followed the Principle and Practice of Cain, i. e. are Cainites. As those that go in the way of, or follow the Principles and Practice of Aerius, Donatus, Novatus, are called Aerians, Donatists, Novatians. And thus do some of the most learned Nonconformists interpreat those words, The way of Cain, 
Dr. Manton, and Mr Jenkins Exposition on Judas.  i e. say they, the way of cain's Separation. Cain was the first Separatist (says Dr. Manton) He went out from the presence of the Lord, that is, from the Church (says he) where the presence of God's Grace is. And therefore cain's example is produced, because (says that Expositor) he was the first and chief of those that departed from the true Church and pure Service of God.   

KORAHITES.  
THus says the Apostle of the Separatists of his time, Jud. 11. They have perished in the gainsaying of Korah. This Korah was one of the Sons of Levi, of great esteem among the People, and great interest in many of the Princes; and (no doubt) was accounted an able and godly man; only thus, he was a factious Levite, dissenting and murmuring against Moses and Aaron, the King and the Priest, was his only fault. Whoever consults the History of Schismatics from the times of the Apostles, to this present Age, and compares them with the Modern ones in their professed opposition, as well to the Monarchical as Episcopal Government, must give them Extraction from this famous Triumvirate Korah, Dathan, and Abiram, 
Aeri. Red. Preface.  combined in an Association against Moses and Aaron, the Supreme Prince, and the High Priest. Dathan and Abiram descending from the line of Reuben, the eldest Son of Jacob, thought themselves more worthy of the Sovereign Power than Moses, who descended from the younger House; and Korah thought himself so much neglected in seeing Elizaphen, the Son of Vzziel, made Prince of the Kohathites, [The principal Family of the Levites next to that of Gerson] when he himself descended of the eldest Brother, and therefore thought that if there were not a Parity, but an Episcopacy among the Jewish Ministers, that himself was as fit for the chief Priesthood as Aaron. Hereupon having compared their grievances, they resolved on a Conspiracy, and that neither Sovereign Prince, nor chief Priest should Lord it over them, but rather that a Presbyterian Parity should be both in Sacred and Civil Matters: Upon this they presently form their party, drew into the Conspiracy no less than 250 of the chief men of the Assembly, and with them boldly appear against Moses and Aaron; telling them to their faces, that they took too much upon them, that all the Lords people were holy; and that therefore they ought not to lift up themselves above the Congregation. Now though some of the chief Princes of the house of Dan, did appear in the Conspiracy; yet it is plainly called in Scripture, the gainsaying of Korah, because chief carried on by the interest and credit that he had among the People; particularly on the account of his pretended Zeal for the Worship of God, 
Joseph. Antiq. lib. 4. c. 2.  and his great pretence to the good of the Commonwealth. But a factious Levite he was; dissenting and murmuring against the King and the Clergy, was his great and only fault. In the head of a numerous Faction, he endeavoured to stone Moses, and (as Josephus says) ran with great Noise and Uproar, crying before the Tabernacle of God, That the Tyrant (Moses) was to be cut off, and the People delivered from Bondage; and the like outcries of Property and Privilege against Prerogative and Arbitrary Government. By such Sedition (says Mr. Jenkins) to throw Aaron out of the Priesthood, and gain it to himself, and with Dathan and Abiram, to depose Moses from the civil Government, and take it to themselves. St. Judas 's purpose here is to show (says that great Nonconformist) that such seducing Separatists, as these Gnostics, 
Exposition on the place.  are Enemies not only to Ecclesiastical, but Civil Order and Superiority.  
And this example of Korah is produced (saith Dr. Manton) as to note the factious Practices of Seducers, 
Exposition on the place.  so also God's vengeance on all such; they were factious against Moses and Aaron, and they perished in their attempt, and so will all they that rise up against Magistracy and Ministry, as sure (says he) as if it were already accomplished. And the other Nonconformist-Expositor in his Exposition, How miraculously did vengeance overtake Korah and his company [for their Schism and Sedition] the Earth clavae and swallowed them up for making a cloven (or Schism) in the Congregation: and after that two hundred and fifty of their Princes, Men of Renown, were consumed by a fire from the Lord; and after that, fourteen thousand and seven hundred were slain by the Plague. And this St. Judas applies to such Christians as separate themselves, as despise Dominion, and speak evil of Dignities; that renounce the Authority and Communion of the Church; of such as these he says, they perished in the gainsaying of Korah.   

PHARISEES.  
THey were a most zealous and strict Sect above all others of the Jewish Religion; and were called Pharisees from their Separation▪ From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit, secrevit, ●ivisit; quasi sequestrato ab aliis vita religiosiri; because separated from others to a more strict way of professing Religion. Pasor citys Hesychius, 
Lexi●.  for making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Pharisee, a Divider, a Separatist, a Puritan, all one; but the primary signification of the word Pharisee is [one that separates.]  
Josephus, though himself a Jew, 
Antiq. Judaic. l. 17. l. 13. c. 23. & passim  and sometime a Pharisee, gives this account of them, That they were a crafty and subtle Generation of men, that employed their power mightily in opposing Kings; that had insinuated themselves so far into the affections and esteem of the populacy, that their good or bad word was able to make or blast any one with the people; let their report be never so false and malicious. And therefore Alexander Jannaeus, when he lay a dying, advised the Queen his wife, as ever she regarded her safety, by all means to comply with them, and to pretend to govern by their Council and Direction; affirming that his offending that sort of men, was that which derived the Odium of the Nation upon him, and was the greatest cause of his fatal miscarriage. Certain it is, that they were prodigiously proud and self conceited, censorious and illnatured; that they hated all mankind but themselves; and whoever would not be of their way, they censured as a Reprobate and a Villian; exceeding zealous they were to make Proselytes to their Party, confining all Religion and Kindness within the bounds of their own party. Like the Donatists their Followers, that were the most grievous sort of Persecutors, whenever they got power, and yet cried out most against Persecution, Matt. 23.4. They bond on men's shoulders heavy burdens, and grievous to be born; yet inveigh bitterly against it in others, vers. 30. If we had lived in the days of our forefathers, we would not have been partakers with them in the blood of the Prophets. On which very account Christ calls them Serpents, vers. 33. a subtle insinuating Generation of men, full of Folds and Intrigues, that would put on the appearance of greatest Mortification, and Self-denial, and Holiness; yet were (says Christ in that very verse) Vipers, A generation of Vipers, for their abominable cruelty: The first Principles wherewith they inspired their new Converts (as Josephus relates) were, That none but they were the Godly party; and that all other Person were but Slaves and Sons of the Earth, and therefore endeavoured, especially to inspire them with a mighty Zeal and Fierceness against all that differed from them. To this end they were wont not only to separate, but discriminate themselves from the Community, by some peculiar Notes and Badges of Distinction, such as their long Robes, and broad Phylacteries, their large Fringes and Borders of their Garments, etc. Their dogged and illnatured principles, together with their Seditious and uncharitable Behaviour, they endeavoured to palliate and varnish over, with a more than ordinary pretence and profession of Religion: Such Duties especially as did immediately refer to God and his Worship; as frequent fasting and praying, which they did very oft, and very long, with demure and mortified looks, in a whining and affected tone, and this almost in every corner of the streets: Thus Josephus of the Pharisees, Antiq. Judaic.   

ZEALOTS.  
THE Zealots were a Sect or Branch of the Pharisees, who looked upon themselves as the Successors of Elias, Samuel, and others of the Jewish Worthies, but especially Phineas; which Worthies living under a perfect Theocracy, had the miraculous impulse and guidance of God's Spirit, immediate Direction and Commission from God for what they did; and particularly in such Acts as those of Phineas [tho no Magistrate] his killing Zimri and Cosbi; Samuel's killing Agag, etc. And in imitation of these, the Jewish Zealots mistaking a Diabolical Suggestion for supernatural Revelation; a boiling Passion for holy Zeal; and a wild Imagination for holy Divine motion, pretended a Commission from Heaven for the most horrid and detestable undertake, such as rebelling against Princes, Assassinating Nobles, etc. in pretence for the Honour and Glory of God.  
The account Dr. Hammond gives of them, is briefly thus, 
Annotat. on 1 Pet. 4.15. Lett. G.  The Jewish Zealots pretending to a perpetual immunity from all humane Power, [as being the only Children of God, and upon that account, to be subject to no men, especially Heathens, but to enjoy an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or perfect immunity] would force all men to join with them against the Romans, i. e. The public peace; calling themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Benefactors and Saviour's of the Nation, and plundering all that would not be as Seditious as themselves, under pretence of Zeal for the Law of God, and making all men perform their duty.  
Agreeable to this, is that of Dr. Cave [in the life of St. Simon the Zealot] from Maimonides, Josephus, etc. They were (says he) a Sect of the Pharisees, mighty Assertors of the Law, and of the strictness and purity of the Jewish Religion, assuming a Liberty to themselves to question (and punish) notorious Offenders, without staying for the formality of the Law; and (when they thought good) executing capital Vengeance on them. Thus (says my Author from Maimonides) when a Blasphemer cursed God by the name of any Idol, the next Zealot that met him, had power to kill him, without bringing him before the Sanhedrim. Thus in imitation of Phineas (who in a great passion for the Honour of God, did immediate Execution on Zimri and Cosbi) they took upon them to execute Judgement in extraordinary Causes, and that (at first) not only by the Connivance, but good leave of the Rulers and People, till in aftertimes under a pretence of this, their Zeal degenerated into all manner of Licentiousness and wild Extravagance, and they not only became the very pest of the Commonwealth at home, but opened the door for the Romans to invade them to their final ruin. They were continually prompting the people seditiously to throw off the Roman Yoke, to vindicate themselves into their native Liberty [excelling the Pharisees in their outcries for property and privilege against their Ruler's Prerogative] and when they had turned all things into hurry and confusion, themselves in the mean time fished in those troubled Waters. Josephus frequently bewails them as the great Plague of the Nation. He tells us that they scrupled not to kill many of the Nobility under pretence of their holding correspondence with the Romans, 
Lib. 4. De bell. Judaico.  and betraying the liberty of their Country, boasting that thereby they were the Benefactors and Saviour's of the People: Joining themselves with the Idumeans, they slew the Highpriest, profaned the most Holy Places, and committed all manner of outrages, yet styled themselves the Zealots (pretending greatest Zeal for the Glory of God.)  
Nor has this Fanatic Zeal, this kind of Zealots, been wanting, wherever Schism has prevailed in the after Ages of the World. The Donatists had among them an Order of men called Circumcelliones, that were wholly designed and set apart for these Zealotick exploits; they were as so many Hectors to fight for the Donatists on all occasions, and were exactly among the Donatists, as the Pseudo-Zealots were among the Pharisees. 
Ep. 48.166.  Quas caedes, etc. (says St. Augustine) what Slaughters and Outrages did they not commit, when Julian restored the Churches to them, and gave them Power? and all this by believing, that they were inspired by God to do such extraordinary things, which they were ready to attempt, whenever their Brethren, or their own Lust did prompt them to it; the Donatist Bishops instructing them sound in this, That they did certainly die Martyrs, who suffered Death for Religion sake, as they called their Rebellious and most Murderous undertake. Nor hath this Zealotick temper been more discernible in any than in the Schismatics of this latter Age. At the first planting of Presbytery in Scotland; 
History of the Reformation of the Church of Scotland, p. 387.  in Mr. Knox's Disputation with Ld. Secretary Lethington, about the Power of Princes, i● being asked whether the Subjects ought to suppress the Queen, supposing her an Idolater [or Papist]? Mr. Knox's Answer was, That not only Idolatry ought to be suppressed, but the Idolater also aught to die: But by whom (said the Secretary Lethington?) by the People of God, said Mr. Knox; for the commandment was to Israel (says he) Hear O Israel, the Statutes and the Ordinances of the Lord thy God; yet, commandment is given, That if Idolatry be committed in any City, the whole body of the People rise and destroy the City, sparing neither Man, Woman, nor Child.  
Secretary. But there's no command given to destroy their King.  
Knox. If he be an Idolater, (or Papist) I find no Privilege [or Exemption] given to him more than to the People, to offend God's Majesty.  
Secretary. I grant that; but People may not be Judges to their King, to punish him, though he be an Idolater.  
Knox. God is the Universal Judge to him, as well as to the People; so that what his word commands to be punished in one, is not to be absolved in the other— and that the People; yea, or a part of the People may not execute God's Judgements against their King being an Offender, you have no other warrant for, than your own Imagination. Whereupon the Lord Secretary Lethington, calling for his Papers, produced the Authority of Luthor, Melancthon, Musculus, and Bucer, for the Doctrine of Nonresistance in any case: And in another place, 
History of the Reformation of the Church of Scotland, p. 393.  Mr. Knox says, That God has armed Subjects against their natural King, and commanded them to take Vengeance on him, according to Divine Law; and that accordingly Gods people have executed God's Law against their King, having no further regard to him in that behalf, than if he had been the most simple Subject in the Realm. And in a Sermon before a great part of the Nobility. Ask of the Queen (says he) that which by God's word you may justly require; 
Page 358.  and if she will not agree with you in God, you are not bound to agree with her in the Devil. And when the Queen asked him, Whether he allowed that her Subjects should take her Sword into their hand? His Answer was— They sin not that bridle Kings when they Transgress. For which he instances in Elias' not sparing Jezabel's false Prophets, and Baal's Priests, though King Ahab stood by. And Samuel's not sparing to slay Agag King of Amalek, and Phineas' killing Zimri and Cosbi, though no Magistrate; and in the People's conspiring against Amaziah King of Judah; their following him to Lachish, and killing him. And so throughout all Ages, among Heretics and Schismatics, and none else, there have always been such rebellious Pseudo Zealots, acting quite contrary to the Gospel-Religion, and to the Precepts of Christ and his Apostles, and to the practice of all the Catholic Martyrs, and Orthodox Christians of the Primitive time, and all in imitation of those Jewish Worthies, Samuel, Elias, Phineas, etc. who living under a perfect theocracy, had that real and miraculous impulse of God's Spirit, and that immediate Guidance and Commission from Heaven, which the most fervent and daring Zealot in the Christian World never could [without rank Phanaticism] so much as pretend to.  
And as their Principle, so their Practice: At the first starting of Presbytery in Geneva, Anno 1535. When the Bishop of Geneva would not admit of the Presbyterian Innovations, Viret and Farellus with their Followers, presently turned Zealots, drove the Bishop out of Town, and set up Calvin in his stead, disclaiming all Allegiance to their Duke and Bishop. From Geneva the Presbyterian Discipline was sent into France, where the Abettors of them [called Albigenses] propagated it at first, by their Arch-Zealot the Earl of Tholouse's murdering Trincannel the Viscount, and chief Governor of the City Beziers, and dashing out the Bishop's teeth. In the Low Countries, Presbytery was first set up at Embden in Friezeland, by renouncing all Allegiance to their Prince, and taking up Arms against him, and setting themselves in form of a Commonwealth. In Scotland, the Earl of Bothwell and his Accomplices, risen Forces to Depose and Murder the King, under pretence of removing the Popish Lords, and promoting the Presbyterian Discipline. The Gowries Conspiracy to kill King James, was so approved of by the Presbyterian Ministers of Edinburgh, that they refused to give thanks for the King's Deliverance, though commanded by the King's Proclamation so to do. And as the Circumcillian-Zealots (of whom hereafter) were taught these practices by their Donatist Bishops and Ministers, so were these Presbyterian Zealots by their Ministers, as may be seen in the writings of Knox, Buchanan, Willock, the 
* Thes. 358, 368, 147, 136, 151, etc.  Holy Commonwealth: Of all which the Murder of King Charles the first, the late Murder of the Archbishop of St. Andrews, and the late Conspiracy of 83. against King Charles the second, are all most barbarous and bloody Comments. In short that the Presbyterian Sectaries, now called Dissenting Protestants, are perfect Zealots, Enthusiastic Zealots, is evident from hence, That ever since the Reformation from Popery, there has not been in any Protestant Country, any Rebellion, Massacre, Tumult, Treason, or Murders considerable, but what Papists or Fanatic, or both, had a hand in, as a means of Propagating their Religion, on the same grounds and principles as all former Zealots did.   

GNOSTICS.  
THese were the first and worse Schismatics, first and worst Rebels in the Christian Church. 
* Dr. Cave on the Life of St. Paul.  The first Founder of them was Simon Magus, who not being able to attain his ends of the Apostles in getting power to confer miraculous gifts, resolved in discontent and revenge, to make Schisms in the Christian Church: So that as the first Schismatic in the World was a Devil, so the first Schismatic in the Christian World was a Witch. He began his Schismatizing first at Samaria, the first place that embraced the Christian Faith. 
Dr. Hammon. Annot. Acts 8.12, 14.  Tho their Schisms and Errors were broached in the Apostles times, yet they had not the name of Gnostics till after, when they assumed it to themselves on pretence of greatest Knowledge above other men, and particularly in mystical Interpretations. They pretended to be well acquainted with the Holy Scriptures, to know all the Mysteries of the Old Testament, which pretended knowledge is that (says Dr. Hammond) which the Apostle charges Timothy to avoid, 
Annot. on 2 Pet. 1.5.  1 Tim. 6.20. calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. knowledge falsely so called, from whence they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gnostics, i. e. knowing Persons, or the knowing Party: And by a strange Liberty, which they took in Interpreting the Scriptures, brought in (as the Apostle calls them) damnable Doctrines, such as resisting Magistrates, Liberty in the exercise of Uncleanness; for which they were called Borboritae, whereby they greatly strengthened their Faction.  
And as they pretended to greater Knowledge, so to greater Piety and Holiness than others, (as 
* Dr. Ham. Annot. 1 Joh. 1.10. Let. H.  Irenaeus says) they called themselves the Spiritual; this is the Character of the Gnostics (says he) to live in all Carnality and Uncharitableness, and yet pretend themselves to be the most perfect men. But the greatest pretention was, that Christian Liberty which the Gospel instated them in, and on these accounts they separated themselves, opposed the Apostles and Governors of the Church, deposed the Orthodox Christians, as Carnal, and not having the Spirit; and looking on all others (beside their own Party) as Ignorant, they pretended to know more than the Bishops (saith 
‖ Dr. Ham. Annot. Preface to 2d Ep. of John.  Ignatius.) Yea, than the Apostles themselves, says Epiphanius. Against these Gnostick-Sectaries, St. Peter, St. Paul, St. James, and St. John, direct their Epistles chief; and St. Judas his Epistle wholly, where in less than six verses he gives more than sixteen distinctive marks whereby they may be known.  

Mr. Jenkins on the place.  1. The first is their insolence against Government, ver. 8. They despise Dominion, and speak evil of Dignities, i.e. were saucy with the Government; of Antimagistratical and Tumultuous Carriage towards Governors; for which cause the Apostles press no one Doctrine in all their Epistles more than Loyalty and Obedience, not only to the good and gentle, but to the froward and wicked; not to good Governors as good, but to Governors as Governors, and the Ordinance of God.  
2. A second mark the Apostle gives of the Gnostick-Sectaries, is their discontent and murmuring against Governors, 
Mr. Jenkins on the place.  ver. 16. They are Murmurers, Complainers, never content with any Government. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports a secret muttering and grumbling; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grunnio, to grunt like a Swine, importing a speaking against another secretly with hatred and impatience. Like some now-adays, who, if for committing a spoil in God's Harvest, Justice takes them by the Ears, with hideous outcries they call all the compassionate Herd to condole their suffering, and that they call Persecution, and the suffering days of the Saints. Are any of them cut off by the hand of Justice for their Seditious Villainies; How doth their Party murmur against the Magistrate, that they suffer wrongfully? etc. As the Rebels Korah and his company did against Moses and Aaron, Numb. 16.41. Ye have killed the people of the Lord, the people of the Lord, when God had declared from Heaven most miraculously, that they were Rebels, and that his Wrath was kindled against them on the account of their being so.  
3. A third mark is Erratic Zeal, verse 13. Wandering Stars, so called, 
Dr. Manton on the place.  as for inconstancy and unsetledness, pretending to be Stars and great lights, that a reindeed but false lights, and wandering Stars that seduce and misled into error; so wandering Stars for the irregularity of their motion; they separate themselves on the account of greatest purity, yet allow themselves in greatest Impieties; like those who have a Conscience so tender, as to boggle at a Ceremony, and yet so tough as to bear a Schism, and make light of the great Doctrine of the Gospel, that great essential of true Religion, Subjection for Conscience sake.  

Dr. Manton.  4. Their tumultuous Turbulence, verse 13. raging waves of the Sea; so called for their boisterous Violence (says Dr. Manton) in enraging men's minds against all Government and Rule in Church and State; putting all Places into Confusion and Combustion, by Schism and Sedition. Whenever the Winds of Power, 
Mr. Jenkins on the place.  Ecclesiastical or Civil, Word or Sword, blow against the Tide of their Factious Errors, they presently grow boisterous, like raging Waves of the Sea.  
5. A fifth mark the Apostle gives of the Gnostick Sectary, is their proud scorn and contempt of others, for which they are called mockers, verse 18. They having encircled their heads with their own Fantastic rays, and having swollen their imaginations into a self-conceit of their greater Spirituality, and more Knowledge than others, did hereupon separate themselves, and despise the true Church, and all sober Members of it, as a People of low form, and unacquainted with the heights and Spiritualities of the Gospel.  
6. A sixth Character St. Judas gives the Gnostick-Sectary, is their specious pretences, and show of Piety and Knowledge above others, notwithstand their emptiness of it: For which they are called Clouds without water, verse 12. with the specious Title of the spiritual and knowing People, the only true Church and People of God, they reconciled Rebellion, and all Licentiousness; were Religious without Religion, Godly without Goodness, Christians without Christianity, Clouds without Water. Clouds which tho shining with a counterfeit Light, which nothing exceeds but the Sun that lent it; yet when turned black, and grown numerous, discharge themselves of most dangerous and terrible Principles of Thunder and Lightning, Storms and Tempests on the places of Religion, the High-Towers of Government, and whatever is great and eminent.  
7. Another Character St. Judas gives of these Separatists of his time, is their successesness in projecting against Governors and Government, v. 11. They perished in the gainsaying of Korah.  
8. Their Ignorant malice, ver. 10. They speak evil of things they know not.  
9 Obstinate in their persuasion, v. 16. Walking after their own lusts.  
10. Canting and Mysteriousness of Phrases, ver. 16. Their mouth speaks great swelling words. With as many more distinctive Characters which the Apostle Judas gives in that one Chapter, whereby to know the Gnostics, the Schismatics of his time, who admired themselves, and withdrew from the Communian of the best Christians, under pretence of greater knowledge and holiness than others.   

NOVATIANS.  
THis Sect commenced when Decius was Emperor, 
Danaeus' comment on St. Aug. de Haeres. cap. 38.  and Cornelius Bishop of Rome in the year of Christ 220, which was 78 years before that of the Donatists. They had the Denomination from Novatus the first Author of the Sect, who was a Presbyter of St. Cyprian Bishop of Carthage, and afterwards by Cornelius Bishop of Rome, was made a Presbyter of the Church. But (says Danaeus on St. Augustine) Ad Episcopatum aspirans, dolore repulsae, etc. Aspiring at the Bishopric of Rome, i. e. endeavouring to thrust Cornelius out (for holding Communion (as they falsely accused him) with Trophimus one of the Thurificati) and to make himself Bishop in his stead, was sadly disappointed in the attempt; whereupon in grief and discontent at the disappointment, he joins himself with Novatianus, once his Scholar, and afterward his Fellow Presbyter, who having drawn many after them, Secessionem ab Orthodoxis fecerant, & seorsim suas Ecclesias & Basilicas habebant: Refused Communion with the Orthodox, and met in their Basilicae, which St. Augustine frequently calls Conventicles. They made the Separation on the occasion of the Orthodox Bishops receiving lapsed Penitents into Communion; in opposition to which Novatus and his Adherents taught, that the Church of God was to consist of none but Saints; and therefore, if through infirmity, or the rage of Persecution, any lapsed into Idolatry, or the like gross Sin after Baptism, they would never receive them more into Communion with them, but gave them up as damned Persons, and such as were never capable of Repentance, notwithstanding the greatest and most infallible signs of true repentance that could be shown. Upon this most strict and rigid, most censorious and uncharitable Opinion, they separated from the Orthodox Christians, because they received the Penitents into Communion, upon sufficient Evidence of their Repentance given. And this was soon improved into such a Schism, that lasted from the Reign of Decius, to the Reign of Archadius, which was a 148 years, and much longer. All that while disturbing the Peace of Church and State, to the great prejudice of Christianity, in most places of the World, especially Italy. These Sectaries were also called Cathari, i. e. Puritan, a name not given them by others, but arrogated to themselves (saith St. Augustine) Se ipsos isto nomine quasi propter munditiem superbissime, 
Lib. de Haeres.  & odiosissimè nominant. They were so called (says his Commentator) because they separated from the Orthodox, as more Pure and Holy, as the only true Church and People of God; accounting all the Church-Assemblies of the Orthodox Christians polluted with the Communion of the lapsed Penitents; on which very account Danaeus calls them fanatics. 
Comment on Aug. de Haeres. c. 38.  Haecuna ratio vel maxime Fanaticos istos impulit, ut se Catharos appellarent. And on which very account the Orthodox Christians were called Catholics, in opposition to that uncharitable Opinion of the Novatians, Donatists, and other Sectaries of old (as the Papists do of late) in confining the only true Church and People of God to their own party. These Novatians or Kathari looked upon the poor Orthodox Penitents, as so many Reprobates, calling them in scorn Thurificati; but themselves and their party Purificati; and as Danaus, 
Ibid.  Sub specioso illo Purificatorum, & sanctorum nomine & fuco, turpissima tum in Doctrina, tum in vita scelera tegebant. That under the specious name and disguise of the Purificati, and the Saints, they did cloak the basest Villainies, both in Life and Doctrine. By Doctrine meaning chief that of their barbarous rigour towards the lapsed Penitents. For they were at first for the most part sound in the Faith. As St. Augustine said of the Donatists, De sola communione infaeliciter litigârunt. They separated on the account of not receiving lapsed Penitents into Church-Communion, on the account of their conceited purity above all others; which is that Danaeus calls, Perniciosissimum illud dogma quod in ecclesiae exitium cudit Novatus. 
Ibid.  A most pernicious Principle framed by Novatus, on purpose to destroy the Church; which Principle prevailed very much (floruit says Danaeus) in Arcadius' Reign, which was 148 years after its first broaching, and was at last exploded by the Preaching and Disputing of St. Chrysostom Bishop of Constantinople, Cyril Bishop of Alexandria, and Innocent the first Bishop of Rome; but especially St. Cyprian Bishop of Carthage. As also by the severe Proceed of the Orthodox Bishops against them, particularly in the Council held at Rome, in which were 60 Bishops besides Presbyters; where they were by the common Vote of the Church excluded the Communion of the Church, 
Dr. Cave Life of St. Cyprian.  not so much on the account of their different Sentiments about pardon of Sin, and Ecclesiastical Penance, as their insolent and domineering Temper, their proud and surly Carriage, their rigorous and imperious Imposing their way upon other Churches, their bold denying the Governors of the Church that great power lodged in them, and particularly in remitting Crimes upon Repentance; which seems to have been the very Soul and Spirit of Novatianism. The Schism was also vehemently opposed by Dionysius Alexandrinus, of which there is particular instance in his Pathetical Epistle to Novatus, which in regard of its brevity, it may not be grievous here to subjoin.  
Dionysius to Novatus our Brother, greeting.  
For as much as you yourself confess, you were unwillingly drawn into this Schism, make it appear so by your willing and ready return into the Church; for better it were to suffer any thing, than that the Church of God should be rend asunder: Nor is it less glorious to suffer Martyrdom on this account, than in the case of not sacrificing to Idols; yea, in my wind much more honourable: For in the one case, a man suffers only for his own Soul; but in this he undergoes Martyrdom for the whole Church of God; and if now thou shalt persuade and reduce thy Brethren to Peace and Concord, thy merit will outweigh thy Crime: The one will not be charged to thy reproach, and the other will be mentioned to thy praise; and suppose thou shalt not be able to persuade them; yet however save thy own Soul: I pray that thou mayest live peaceably, and farewell in the Lord. Dionys. Ep. p. 247.   

MELETIANS.  
THE Meletian Schism began about the year 286, when Constantine was Emperor, and Sylvester Bishop of Rome: The Meletians were for the most part the same with the Novatians; the whole difference between them, lies in these three particulars.  
1. The Novatians denied to the lapsed any possibility of Repentance; 
Danaeus on St. Aug. de Haeres. cap. 48.  these allowed them a possibility of Repentance, but agreed with the Novatians in denying them Church-Communion, notwithstanding the most infallible marks of true Repentance that could be given.  
2. They differed in time, as Danaeus, Hi plane similes sunt Novatianis, a quibus sunt profecti, sed tempore posteriores: This Schism not commencing till 66 years after the Novatian.  
3. They differed in their Founders, or first Authors; their Origine, or first rise. As the Novatian Schism was first made, and promoted by Novatus, so was the Meletian Schism by Meletius Bishop of Lycus in Thebais in Egypt, a Person of greatest Authority and Power. And next to Peter Bishop of Alexandria, was Director General of all the Affairs of the Church. The Schism arose in this manner: The severity of the Dioclesian Persecution tempted many of all orders of men to renounce the Faith, 
Epiph. adv. Haeres. Melet. 68 p. 306. ap D. Cave Life of Athan.  and comply with the Gentile rites; who afterwards repenting of what they had done, applied themselves to the Martyrs and Confessors in prison for Absolution, that they may be restored to peace and Communion with the Church. This Meletius and others would by no means yield to. Peter acted with the Resentments and Compassion of a common Father, was for the more mild opinion, That a time of penance being assigned, they might be readmitted into the Church. But not being able to prevail, he hung up his Mantle cross the prison, crying out, They that are on my side, let them come hither; they that are for Meletius let them go to him; whereupon some Bishops came over to him, the rest remained with Meletius, which widened the difference into such a breach, that ever after they kept their separate Assemblies, refusing to communicate with the Orthodox Bishops. But it was not long before Meletus himself stood in need of that Mercy which he had so uncharitably denied to others, being through the infirmity of his Faith betrayed to sacrifice to Idols: 
Socr. l. 1. c. 6.  For which, as also for his Schismatical proceed, he was deprived of his Bishopric by Peter, in a common meeting of Bishops. Meletius having got out of Prison, still bore up himself with the Reputation of a Bishop, gathering Churches of his own Party, ordaining Presbyters and Deacons to his Schismatical Assemblies, and refusing to communicate with the Orthodox Churches, on pretence of greater Zeal for the Glory of God, 
Come. c. 48.  and stricter Discipline to'awds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Epiphanius calls the lapsed: By which specious pretences, this Schism which Danaeus calls Poison, had infected most parts of the Christian World, and was a lasting Plague, 
Latissimì sparsum èst, & a Monarchis pretextu severioris in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciplinae, & Zeli in Deum majoris: Epbatum, adeo ut omnes pene Christiani nominis regiones labifecerit; Diutissime etiam duravit venenum hoc in Aegypto, etc. Arianis Haereticis seize Meletiani adjunxerunt, etc. Dan. on St. Aug. de Haeres. c. 48.  and of very long continuance in the Christian Church. They styled themselves the Church of the Martyrs: Tho Meletius himself died a Schismatic and Apostate, when Peter the Orthodox Bishop, that opposed him, received the Crown of Martyrdom, Athan. Apol. 11. As Arrius himself was at first a Meletian, so the Meletians were at last Arrians. As, Schism generally useth to terminate in Heresy. They were at first sound in the Faith, Primum cum Orthodoxis in Doctrina fidei plane consentiebant, saith Danaeus; and when they differed from the Orthodox in nothing but Church-Communion; even than did they join with the Arrians against the Orthodox Bishops, Petitioning the Emperor against them, and slandering them in most Diabolical manner. Athanasius Bishop of Alexandria, whom 
* Orat. 21. p. 378.  Nazianzen after great commendation of his incomparable Learning, and strict Piety, in constant Watch and Fast, Prayers and Praises, calls A Comforter to the Miserable, a Staff to the Aged, a Tutor to the Youth, a Benefactor to the Poor, a Steward to the Rich, a Patron to the Widows, a Father to the Orphans, a Harbour to the Stranger, a Physician to the Sick, a man of such Apostolic sanctity, and Angelic Disposition, that his Doctrine was accounted the Rule of Orthodoxy, and his Life the very Standard of the Episcopal Function: He was (says that Encomiast) the most holy Eye and Light of the World, a Pillar of the Faith, and a second John the Baptist; yet did these Meletian Schismatics (when they were otherwise sound in the Faith) join with the Arrian Heretics in loading this holy man with false accusations, and hellbred Slanders, calling him Sathanius; accusing him as Arsenius Euplus, Pachomius, and others of the Meletian Schism did, of Murder, 
Dan. on Aug. de Haeres. c. 48.  and the like hellish Crimes, as in the Council of Tyre, and other places; till at last by that black art of Slandering, they prevailed with the Emperor to banish him. Of the notoriousness of their Slandering, there is among many others, which a late Writer gives from Sozomen, 
Dr. Cave the Life of Athan. Sect. 5. n. 3.  Theodoret, and Ruffinus, this instance. The Meletian Bishops in the Synod of Tyre, accused Athanasius of ravishing a Woman, whom they had prevailed with to come into the Council, and to own and attest the Fact; who accordingly declared, that Athanasius in her own House, violently forced her into lewd Embraces. Athanasius came into the Court, attended with Timotheus one of his Presbyters, who was by agreement with Athanasius, to take his part upon him. The Judge calling upon Athanasius to Answer to the matter of Fact, he stood silent. But Timotheus turning to the Woman, Woman (says he) was I ever in your house? did I ever, as you pretend, offer violence to you? Yes, yes, says the Woman, you are the man that forcibly pressed upon me, and stained my Chastity and Honour. The cheat thus plainly discovering itself, put the Contrivers of it to the blush; but no end to their false Accusations. They proceed to accuse him of Oppression, Murder, and [like the modern cry of popishly affected] of compliance with the Thurificati, till at last he was deprived of his Bishopric, and Banished. 
Ibid. Sect. 4. n. 6.  The like they did to Eustathius Bishop of Antioch, and others of the Catholics that opposed them, and endeavoured the Unity of the Church. And though the Arrian Heretics joined with the Meletian Schismatics in these Diabolical practices against the Orthodox Christians, yet were these principal in it.  Meletiani (says Danaeus) pene Soli divinum illum, Athanasium conarentur opprimere, etc.  
In the first General Council of Nice, in which were 318 Bishops, besides innumerable Presbyters, Deacons, and Acoluthi; an Assembly of men so venerable for their Age, their confessions, and constancy in the Faith, for the Gravity of their Manners, the Wisdom, Learning, and Reason of their Arguments and Discourses, and meeting out of all parts of the Christian World; was certainly the most August and Venerable Assembly that ever the World saw, either before or since. In this Council the Arrian Heresy being condemned, they proceeded to take into consideration the Meletian Schism; 
Ep. Synod Nice ap Socr. l. 1. c. 9 ap Dr. Cave the Life of Athan.  they deprived Meletius of all his Episcopal Jurisdiction and Power, lest he should excite the same Troubles and Factions which he had formerly raised in the Church of God. And though the Meletians were at that time sound in the Faith, yet on no other account then the Separation did this venerable Council declare in their Letter to the Church of Alexandria, That in strict Justice they deserved no Pity. The Council of Sardica did the like. Having deposed Gregory a Meletian Bishop, they decreed in that Council, That all Ordination made by him, should be null and void; which is in effect to decree, that a Schismatic is ipso facto divested of his Ministerial Function, and no true Minister on the account of his Schism.   

DONATISTS.  
THE light of the Gospel had scarce been well fixed and diffused in the World, but the Devil stired up the Pagan Emperors of Rome to extinguish it, by persecuting the Professors of it, with the most grievous Torments and Tortures that the most twisted Malice and Subtlety of Earth and Hell could devise; and that in such measure, that in the Dioclesian Persecution, which lasted for ten years, there were put to Death Seventeen thousand in a Month. And of the Decian Persecution, Nicephorus says, It was as easy to number the Sands of the Sea, as to reckon up all that suffered Martyrdom in that one Perscution under Decius. This bloody work continued with its little Intermissions for about 250 years (viz.) from the Reign of Nero, Anno Dom. 54. to the Reign of Constantius Clorus, Anno Dom. 304. These Flames of Persecution were scarcely extinguished, and peace and quiet restored to the Church, but new Heats and Lights were raised by the pride and discontent of Schismatics, which infested the Church of God, till Mahometanism and Popery divided the greatest part of the World, and were more pernicious to Christiany, than all the ten Persecutions. Among these Schismatics, the Donatists were chief; who were (as St. Augustine shows at large) sound in the Faith; but as 
‖ Ep. 50. let. O. P.  he says, De sola communionae infaeliciter litigarunt, & contra unitatem Christi rebelles inimicitias perversitate sui erroris exercuerunt. They quarrelled only about Church-Communion [as the Novatians and Meletians in another part of the World did] and through the Perverseness of their Error, exercised (says he) Rebellious enmity against the Unity of the Church.  
For the right understanding of the rise and progress of this Schism, we must note, that Dioclesian in the heat and height of his Persecution, had put forth an Edict that Christians should deliver up their Bibles, and the Writings of the Church, to be burnt; which Edict was prosecuted with so much rage and vigour, that many Christians to avoid the Storm, delivered up their Bibles, to the great Scorn of their Enemies, for which they were called Traditores. The Persecution being over, some of the Orthodox refused to receive them into Communion, notwithstanding the greatest evidence that could be given of their true Repentance; the difference broke out into open Schism and Faction, and gave Birth to that unhappy Sect of the Donatists in the year 298, which was about twelve years after the Meletian Schism was made, when Constantine the Great was Emperor, and Silvester Bishop of Rome, in this wise:  
Botrus and Celesius, two Presbyters, being in Competition with Cecilian, for the Bishopric of Carthage; Cecilian, a man of note for Learning and Integrity, was by the general Suffrage of that whole Church chosen Bishop. Botrus and Celesius discontented hereat, 
Opt. p. 14. Danae on Aug. de Haeres. c. 69.  with some others that had been proceeded against by Cecilian, refused to hold Communion with him, and particularly Lucilla a Spanish Lady, rich and factious, thinking herself affronted by Cecilians sharp reproof of her Superstitious practice [in kissing the Relics of some Martyr, before her receiving the Sacrament] in Discontent and Anger joins herself to Botrus and Celecius, and by the help of her money, calls in Donatus à casa nigra, with some others to strengthen the Party: [much after the same manner as Viret and Farellus did Calvin at Geneva.] This Donatus was presently made the head of the Faction; who though himself, and most of his Party had been Traditors [i.e. such as to evade the Dioclesian Persecution, had delivered up their Bibles to be burnt] yet accuses Cecilian of being a Traditor, and on that account not fit to be Bishop of Carthage; whereupon they set up Majorinus a Presbyter and Mock-bishop in the stead of [or rather against] the good Bishop Cecilian; and thus the Schism began by erecting Altar against Altar, 
Dan on Aug. de Haeres c. 69.  in setting up Majorinus a Pseudo-Bishop against Cecilian, the lawful and good Bishop of Carthage: But this Majorinus died immediately upon the first broach of the Schism, and was succeeded by Donatus à casis nigris, and he by Donatus Magnus, from whom they were called Donatists: priding themselves much in this Denomination, è parte Donati: The Schism increased daily, and began by the Conduct of Donatus to set up private meetings, 
Ibid.  which they called the only True and Holy Church of God, but which St. Augustine commonly calls Conventicles; and after a short time began to build for their Meetings, basilicas non necessarias, as Optatus calls them: And this pernicious Schism being thus founded in proud and ambitious Discontent, it was propagated much after the same manner, and by the same means as well as all other Schisms usually are, as  
1. Pretensions to greater purity and stricter piety than others: Thus they taught, The Church is to consist of none but such as be holy, and that such were not to be found in the Church of Carthage, but in the Donatists separate Congregations only; for which St. Augustine frequently reproves them, and particularly in that one 
⸫ Ep. 48 . etc. let. p.  Epistle to Vincentius, of boasting of themselves as the only Persons in whom the Son of Man should find Faith when he came; and in the same Epistle, compares them to the Pharisees on this very account, For justifying themselves, and despising others, which he calls an establishing of their own Righteousness, etc.  
That which was at-first pretended by the Donatists as the ground of the Schism, was, that Cecilian the Orthodox Bishop of Carthage, was a Traditor; that he and the other Catholic Bishops had admitted lapsed Persons into their Church-Communion, whereby all their Churches were defiled, and ought not to be communicated with, and therefore separated from them, on the account of greater purity: 
Hist. of the Donat.  In the Meeting which the Emperor Honorius appointed at the Gargilian Baths between the Catholics and Donatists for the composing of matters between them, the Donatists refused so much as to sit in their Company: Primilianus the Donatist Bishop of Carthage, his Words were, Indignum est ut filii Martyrum est progenies Traditorum in unum coeant; i. e. It is not fit that the Sons of Martyrs [as they called themselves] and the Sons of Traditors [as they called the Orthodox] should sit together; and another of them, Odi Ecclesiam malignantium & cum impiis non sedebo: I hate the Church of the Malignants [the very same Name that the Schismatick-Rebels of 43 called the Orthodox and Loyal English by]: Such were their great pretensions to strict Purity and holy Ordinances, that they washed the very Walls and Pavements of their Religious places where any of the Orthodox Christians had been.  
2. A second Expedient that they used for the propagating of their Schism, was their proud and censorious slandering and traducing the Orthodox: This Donatist Schism was first of all founded in the discontent that Donatus had took at his not being preferred to the Bishopric of Carthage before Cecilian, whereupon he separated and propagated the Schism very much by this very means, 
Dan. on Aug. de Haeres. cap. 69.  traducing Cecilian as a Traditor, as no Minister of Christ, nor the people that adhered to him true members of the Christian Church; that they had no true Sacraments, nor saving Ordinances; that all were corrupted by Idolatry and Superstition; 
Opt. p. 47.  and thus they generally called the Catholics, Pagans and Idolaters. But more particularly the venerable St. Augustine having in public Meetings sound baffled Petilian, Cresconius, and others of their Ringleaders, and many ways mauled their Schismatic Cause [for which he has been always styled Donatistarum mallaeus]; him they traduced as a contention's Disputer, a wrangling Sophister, and a Perverter of Souls, rather to be avoided than disputed with, and to be dealt with as a Wolf, or any beast of Prey; and accordingly they employed their Circumcellions to murder him, but that the Providence of God did so miraculously preserve him, once by misleading him out of his way, and at other times in miraculous manner; The Emperor they traduced as misled by Hosius the famous Bishop of Corduba, by Stilicho the great Staes-man, and others whom they styled Evil Counsellors; 
Hist. of the Dona. 135.  of Mensurius, Cecilians Predecessor, they said, he was Tyranno crudelior, & carnifice sevior; more raging than a Tyrant, and more cruel than a Hangman; against the Magistracy itself (says Danaeus) they did [multa emovere, & impie blatterare, 
C. 69.  tanquam ecclesiae lupi & pests magistratus essent] lie muttering and vomiting out wickedly, accounting the Magistrates the very Wolf's and Plague's of the Church; and all this to promote the Schism, by keeping up prejudice in the minds of People, and to maintain in them an ill opinion of their lawful Ministers and Magistrates, who otherwise might have reduced them to Unity and Communion with the Orthodox Christians.  
3. Obstinacy in their Persuasion; they had been so oft condemned in full Councils, and yet persisted in their error, 
Ep. 167. let. O.  that made St. Augustine in indignation say, Puto quod si ipse diabolus autoritate judicis quem ultro elegerat toties vinceretur, non esset tam impudens ut in eâ persisteret: I think that if the Devil himself had been so oft condemned [as these Dotists have been by Judges of their own choosing] he would not have been so impudent as to persist in such a Cause.  
4. A fourth Expedient which they used in propagating the Schism, was Phanaticism, or Enthusiasm; When Donatus had a mind to engage the Circumcellians in any barbarous Enterprise, his Custom was, to pretend that an Angel had appeared to him, and assured him of success in answer to his Prayers, Oravit Donatus & respondit ei Deus (says Optatus); and of all the Donatists, saith Danaeus, 
C. 69.  Jactant Revelationes, & Entheusiasmos ut sua dogmata plausibilius confirment, & se sanctos perfectosque sumosius glorientur; to the end, they may make their Opinons in Religion the more plausible, and may the more speciously boast of themselves as the Saints and perfect ones, they pretended Inspiration and Revelation from God; that their Cause was the Cause of God, and that whosoever died for it, received the Crown of Martyrdom; and by this very means did they encourage themselves and their Party in their contempt of Magistrates, and put the Circumcellions on Massacres and the like most barbarous Outrages.  
5. Their Seditious possessing the people with Jealousies and Prejudices against the good Emperor Constantine: For instance, 
Hist of Don. p. 67.  when he sent Paulus and Macarius with his gifts and largesses about Africa, and with them his own Effigies, intending nothing hereby, but some Expression of his good Affection to the people, and his endeavour of promoting that Peace and Unity in the Church, which he so extremely desired: These Donatists hereupon, [as Schismatics always use to put the worst construction on their Prince's best Actions] brute it all over Africa, that the Emperor had sent Images to be set upon the Altars, and that he was setting up Idolatry and Superstition in the Churches.  
6. That which conduced as much as any thing to the growth and continuance of this Schism, was the great Toleration and Liberty that they enjoyed, and the want of Laws inflicted rigorously upon them: Thus Danaeus, 
Cap. 69.  Gregory the great, complains (says he) of the Bishops and Magistrates of his time, that this grievous and pestilent Error of the Donatists did so long prevail and infest the Church, through their fault and negligence; it being heavy Penalties laid upon them, that must reduce them; this (he says) did effectually Suppress them formerly, when Arcadius and Theodosius were Emperors.  
To all this may be added innumerable instances of secret Fraud, and open Violence, as the ordinary means of promoting the Schism, such as that of Ingentius' forging Letters, containing the Testimony of Alfius Cecilianus, 
Hist. of Don.  concerning Faelix Bishop of Aptung's being a Traditor, and other the like instances, which made the Emperor call this Sect, Officinam Diaboli, when they were convicted of Schism in the Council of Arles. So also their beating and killing any that opposed them; yea, or that were not of their wicked Party and Persuasion, says Danaeus, Obvius sibi quosque in plateis & agris homines à suis erroribus alienos caedunt & jugulant furiosè, 
Cap. 69.  maximè ij qui inter eos Circumcelliones appellantur. In a word, notwithstanding their greatest Pretensions to Purity and Holiness above all others, they stuck at nothing (though ever so barbarous and flagitious) to strengthen their Party, and promote their Schismatical interest; which they did successfully, till the good Emperors Constantine, Theodosius, Arcadius, etc. put a stop to, and suppressed them by the same infallible means and method that Queen Elizabeth did the Schismatics of her time, (viz.) by strict Laws made against them, and executed severely on them. So saith the Historian, 
Sozom. Hist. Eccl. l. 2. c. 30. Hist. trip. l. 3. c. 11,  Constantine the first Christrian Emperor, finding the Church disturbed by Schisms, made a Law against all Conventicles, by which Law the Memory of Schismatics was destroyed (speaking of the Donatists only:) And St. Augustine in his Epistle to Vincentius, 
Ep. 48. Let. U.  Mine own City (says he) which was wholly schismatical, of Donatus 's party, is now converted to the Unity of the Church, by the fear of the Imperial Laws, and do so perfectly detest their former stubborness, that you can scarce believe them ever to have been guilty. To some of these (Donatists) the terror of the Imperial Laws hath been so profitable, 
Let. X.  that they have thanked God for it; saying, God be thanked that hath quickened us by the Terror of the Laws, to seek what formerly we did not care to find; others say, We were frightened by false Rumours from coming into the Church, which we should never have known to be false, if we had not come to Church; and we should never have come to Church, if we had not been compelled. Thus did the Execution of Penal Laws, [when all other means failed] effectually Suppress them.  
But when Julian the Apostate, 
Aug. Ep. 166.  Emperor, designing thereby [among other expedients] to root out Christianity, gave them Toleration, the Schism revived, and the Schismatics grew numerous. And as the English Schismatics in 48, when they got Liberty and full Power in their hands, were presently divided into Independents, Anabaptists, Quakers, Seekers, High-attainers, etc. So these Donatists had no sooner got Liberty by the Emperor's Indulgence, but they were presently divided, and subdivided (as in St. Augustine's Epistles passim) into,  
1. Luciferians, so called from their Ringleader, Lucifer Calaritanus, Bishop of Sardinia; these differed from the rest of the Donatists, on the account of rebaptising; 
Dan. on Aug. de Haeres. c. 69, 81.  the other Donatists' opinioning that in the Catholic Churches there were no true Ministes, and consequently no true Sacraments, [The efficacy of the Sacrament (say they) depending upon the dignity and sanctity of the Minister] did rebaptize all that they received into Communion, and (which shows from whence the Anabaptists did arise) refused to Baptise Children; Lucifer Calaritanus differing from them in this, heads a party that separated from other Donatists, called from their Ringleader Luciferians.  
2. Another Sect or Faction among the Donatists, were the Maximianists, who separated from the other Donatists, as well as from the Catholics, on pretence of greater Purity; they were so called from Maximianus their Ringleader, who discontented at Primitianas' being preferred before him to the Pseudo-Bishoprick of Carthage, refused to hold Communion with his Fellow- Donatists, as well as Catholics, and drew many after him.  
3. From these sprang up soon after, the Rogatians and Claudianists, who were otherwise called Montenses Campitae and Rupitani, 
Dan. c. 69.  from those Fields and Caves where they kept their Conventicles; they were much what the same with our English Quakers. Optatus speaks of them thus, Salutationis officium auferunt, etc. & ne ave dicunt cuique nostrum. They salute none of the Orthodox when they meet them, nor so much as bid them God speed. Thus did Toleration and Liberty, make them divide and subdivide; every Schismatic being ready to set up for himself, as soon as the Schism is made; Danaeus mentions two other Sects among the Donatists, the Permenianists and the Cirtenses, besides the Circumcellians; such a superfetation there is in Schism, wherever it is tolerated: And as all Schismatics, when tolerated and indulged, do usually commence Heretics in the end; what St. Augustine said of Donatists himself, 
De Haeres. c. 69.  his Commentator said of his Followers: Arianis consentiunt, as the Meletians did before them, they at last turned Arrians. Another effect of their Toleration or Liberty, was the many barbarous outrages that they committed upon the Orthodox, as oft as Toleration empowered them; for instance, Pretextatus a Donatist Bishop, being dead, Rogatus a man of note for his great Learning and good Life, was chose in his stead; who, after the Election declared himself to be a Catholic, whereupon they persecuted him grievously, causing the Circumcellians to pull out his Tongue, and to cut off his Hand: They dragged Restitutus a Presbyter, 
Aug. de gestis cum. Emerit.  through a Channel of Mud, and after twelve days cruel Torment killed him: They murdered Maximianus Bishop of Vaga in like manner for nothing, but demanding of them the Possession of a Church, which they had took of him, and which he recovered of them at Law: They put out the Eyes of others, and poured Lime and Vinegar in the Holes: 
Aug. Concresc. Possid. in vit. Aug. in Hist. of the Don.  They terrified with Fire and Sword all the Churches of Africa, insomuch that the Catholics were afraid to Travel for fear of their Circumcellians: They not only silenced the Catholics, but proclaimed it by the common Crier, that whoever did Communicate with Maximianus, 
Aug. Ep. 166. . E.  should have his house burnt: They laid wait for Possidius Bishop of Calame, with a design to kill him; and because he escaped their Snares (as St. Augustine's word is) they fired the house twice in which he took Sanctuary: The like outrages did these Pseudo-Zealots commit upon Marcus a Presbyter of Caspalia, on Marcianus Vrgensis, 
Ibid.  and innumerable others. In a word, so long as they had Power, no good Catholic that lived among them, could be secure of his Possessions or Life its self; 
C. 62.  Obvios quosque erroribus suis alienos (says Danaeus:) all that were not of their Party and Opinion, they made no Conscience of Killing; and yet themselves would cry out of Persecution upon the least touch of restraint. A further account of these Donatists may be seen in the 48, 50, 68, 166, 167, 168, 170, 171, 172. and others of St. Augustine's Epistles, showing the great agreement of the modern Schismatics with those of Saint Augustine's time.   

AERIANS AND PRESBYTERIANS.  
PRESBYTERIANS were so called at first, for the great share that they assigned to the Lay-Elders in the Government of the Church and State, as also for a Parity that they would have among Ministers, or a Coaequality between Bishops and Presbyters: The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendered an Order of Elders, an Ecclesiastical Senate or Clasis, and so the word Presbyterian signifies one that is for the Government of the Church by Lay-Elders: But custom (which commands the propriety of words) has made it appropriate to such Protestants as are for a Parity among Ministers, in opposition to Episcopal Government.  
Some perhaps may frame the Denomination from Aerius, the first of that Opinion; thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, old Aerius, or Presbyter Aerius, who was the first of any Sect that stood up for a Parity among Ministers in opposition to Episcopacy, which was on this occasion. 
Dan. on Aug. de Haeres. c. 53.  Aerius being ordained Presbyter by Eustathius Bishop of Sebastia, was afterward by the Bishop made Master of an Hospital, as I understand those words of Danaeus [Ptochodocheio preficitur.] The Bishop controlling him in the managery of the Hospital. He first quarrels the Bishop, and then separates from him, broaching this Error. Presbyterum ab Episcopo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ibid.  ordine & gradu non differre, sed qui Presbyter est, Episcopum dici, etc. that a Bishop and a Presbyter differ not, either in Order or Degree, but that a Presbyter is a Bishop, etc. On which very account Danaeus himself, though a sworn Enemy to Episcopacy, confesses that Epiphanius, Augustine, and Isidore accounted him and his Followers, Heretics, Aerianos Haereticorum albo ascripsere, Epiph. Aug. & Isid. in eo quod Presbyteri & Episcopi parem dignitatem constituerunt; and Epiphanius [Adu. Aerium] calls the Aerians, the most brainsick Heretics that ever were, for holding that Presbyters may ordain Presbyters, and that Bishops and Presbyters were all one.  
About the Year 1561. the Presbyterians began to be called Puritans, on this account; Queen Elizabeth having published a Book of Orders, injoining strict Conformity to the Orders and Discipline of the Church, in Opposition to Popery and Presbytery both: Such as proceeded in Opposition to the Queen's Injunctions relating to Presbytery, or Nonconformity, were called Puritans (as the Novatians were Catheri) as men professing the greater purity in the Worship of God, which they placed chief in a show of great Detestation of the Ceremonies and Corruptions of the Church of Rome, above other men. But taking the word (Presbyterian) in its first and most proper Acceptation, for all such Protestants as are for a Parity among Ministers in Opposition to Episcopacy, and to such Church-Ceremonies as the Episcopal Government requires, there is this following account given of them.  
Their first rise was in Geneva, a City not above two mile's compass, governed by a Duke, 
Heyl. Hist. of Presb. l. 1. n. 2. n. 4.  and a Bishop, chief a Bishop; who as Mr. Calvin confesses, had not only the Ecclesiastical, but Civil Jurisdiction over it, till Viretus and Farellus, exceeding studious of a Reformation in Religion, laboureth with the Bishop for such Alteration as had been made in the Church of Berne: But not able to prevail with the Bishop, they practised on the inferior sort of People, and that so effectually, that in a tumultuous manner they drove the Bishop and Clergy out of Town; and not only altered every thing that displeased them in the Church, but changed the Civil Government, disclaiming all Allegiance to their Bishop or Duke either; 
Ibid. n. 4.  for which rebellious Achievement, Calvin calls Farellus, the Father of the public Liberty.  
The Government of the City being thus put into the hands of the Common People by the endeavours of Farellus, 
N. 5:  Mr. Calvin was chose one of the Preachers of Geneva, and soon after Divinity-Reader; which done, he presently negotiates with them to abjure all Obedience to their Bishop for the time to come, 
Beza on the Life of Calvin.  and to admit of such a form of Discipline, as he and his Colleagues had devised for them; And having prevailed herein, the said Discipline (viz.) the Presbyterian Discipline, was generally sworn and subscribed to, on July 20. 1537, the very same Year (as I remember) that the Order of Jesuits was founded; and this was the first Extract of Presbytery, as my Author says, begot in Rebellion, born in Sedition, and nursed up in Faction: No sooner was it settled in Geneva, 
Hist. of Pres. lib. 1. n. 6.  but calvin's next endeavours were to promote it in other places, which he did effectually [notwithstanding the Jars and Discords that it occasioned] by these and the like means.  

N. 11.  1. By the great Reputation that Calvin had attained to, for his diligence in Preaching and Writing, whereby he became the Oracle of the Times.  
2. His imposing it on the People, on pain of God's high displeasure; and Beza after him, making it as unlawful to recede from the Presbyterian Discipline, as from the most Material Points in the Christian Faith.  
3. The Self-ends and Ambition of some Ministers, affecting the Parochial Episcopacy, or Supreme Ministerial Power in their own Parishes.  
4. The Covetousness of some Great Persons, who thought thereby to raise to themselves great fortunes by the Spoils of the Bishoprics; and for the attainment of these Ends, they stuck at nothing, whether the deposing of Kings, or subverting the Fundamental Constitutions, of all Civil States wherever they came; and it's observable, that that very thing which the English Dissenters at this day insist on, as the Articulus Stantis vel cadentis Presbyter, the very basis on which their Nonconformity doth stand, [as Popery doth on the infallibility] was the main rule which Calvin went by in all his Reformation work [viz.] That there ought to be nothing (and consequently no ceremony) in the Worship of God, 
Lib. 6. n. 3.  which is not warranted and required in God's Word, or which hath not particular and express command in Scripture for its use: An Error which Mr. Baxter himself hath sound confuted by many substantial Arguments in his Defence of the Principles of Love, Part 1. p. 97, 98, 99, 100, etc.  
Calvin having completed the settlement of his new Discipline in Geneva about the Year 1541. thought himself of such grand assurance, that no Church could be reform without his interposal; He offers his Assistance to Archbishop Cranmer, as soon as he heard of the Reformation intended here in England; but the Archbishop knowing the Man, refused the offer; whereupon he took Order with Martin Bucer at his first coming into England to give him some account of the English Liturgy; which was no sooner done, but he presently makes those Exceptions, which afterward became the main ground of those many Troubles, those horrible Disorders and Confusions with which his Faction had involved the Church of England from that Time to this.  
Prevailing nothing with that Holy Martyr, he tampers with the Lord Protector, with the King himself, and the Lords of his Council; had his Agents in the City and Country, 
N. 15, 16.  the Universities and Convocations; all of them Practising in their Several Provinces to decry the use of Kneeling, the Cross at Baptism, etc. and to bring the People to a dislike of the Common-Prayer-Book; which at its first composure was looked on by the People generally as a Heavenly Treasure (says Mr. Fox in his Acts and Monum. Preface) sent down by God in great Mercy to the English Nation; all moderate Men beyond Sea applauding the Happiness of the Englanders in having such an Excellent form of Gods Public Worship: 
Lib. 6. n. 3.  And an Act of Parliament declared it composed by the special Aid and Assistance of the Holy-Ghost: But all Mr. Calvin could do, would avail nothing, nor could his Presbyterian Discipline get any footing in England, till  
1. Popery introduced it by Queen Mary's banishing most of the most Eminent of the English Protestant Divines into Embden, Basil, 
The first rise of Pres. out of Popery.  Strasburgh, Geneva, Frankford, and where the Presbyterian Discipline and Government was; from whence they returned into England tainted when the Persecution was over, 
Lib. 6. n. 14.  and had preferment given them in the Churches, whereby they got opportunity of preparing the minds of People for such innovations, as they hoped (when Time served) to bring into the Church; But the Fabric of the State was joined together with such ligaments of Power and Wisdom, that they were able to act but little, and to effect less.  
About this Time died Calvin, having sat 28 Years in the Moderators Chair at Geneva, and was succeeded in the same Year, 1564. by Beza, who [though at last he recanted very far] at first endeavoured the settlement of the Presbytery in England with more Zeal and forwardness than Calvin had done. He presently brought it to an open Schism, and a resort to Conventicles, which himself takes notice of in a Letter to Bishop Grindal, Rem tandem in pertinax schisma evasisse— Nonnulli tam seorsim suos caetus habent, etc. Bez. Ep. 23.  
Having by this means got some footing in England, [as also by the connivance of some Bishops, and by the Queen's indulgence towards them, particularly in tolerating the French church in London, where the Geneva discipline was exercised] they became so insolent, as to publish those pestilent Pamphlets called the Admonitions, wherein they proceeded so far, as to tell the Parliament, that it should be more tolerable for Sodom and Gomorrah, than for them; and that if they would not countenance the Geneva Discipline, themselves would be their own carvers. 
Lib. 7. n. 23. 24.  Whereupon the Queen issued forth her Proclamation for the further suppressing of them; so that by means of the Rigour of the Laws, the Government being too strong for them, their next Expedient was,  
2. To dissemble Conformity, 
Lib. 7. n. 33, 34, 35.  thinking thereby to breed up their Presbytery under the Wing of Episcopacy, till it should be strong enough to subsist of itself.  

Lib. 8. n. 24, 26  Next they proceed to libel the Government with such ridiculing Pamphlets, as Mar-prelate, Ha' ye any work for the cooper; the Epistle to the Confocation house, etc. in which they far exceeded the rail of the Donatists against the Catholics; calling the Archbishop, Pope of Lambeth, and Belzeebub of Canterbury; the rest of the Bishops, petty Popes, and cogging Knaves, etc. and the rest of the Clergy, worse.  
To stop the Mouths of these Rabshakehs, there were several grave Refutals given, but all in vain, till Tom. Nash the Observator of those Times, a man of Sarcastic Wit, by some Pamphlets written in the same lose way [such as the Pasquil, the Counterscuffle, Pap with the Hatchet, etc. stopped their Mouths for ever meddling more in that way.  
About the Year 1592. they were busy in petitioning the Queen. Their Petitions were such as gave the Queen a full assurance of what restless Spirits they were, 
Lib. 9 N. 22.  and that no quiet was to be expected, till they were utterly suppressed: In order thereto a Parliament was called; at their first Sitting, the Queen signified it to both Houses, that they should keep themselves to the redress of popular Grievances, but that they should leave all matters of State to Her and Her Council, and all Ecclesiastcal matters to Her and Her Bishops: But contrary to her Command, Mr. Peter Wentworth, a Member of the House of Commons, and a great Zealot for the Presbyterian Discipline, with Mr. Bromley, and others of the House of Commons, delivered a Petition to the Lord Keeper Puckering, desiring that the Lords would join with them of the lower House, in becoming Suppliants to the Queen, for entailing the Succession of the Crown, according to a Bill which they had prepared: At this the Queen was so displeased, that Mr. Wentworth was sent to the Tower; Mr. Bromley and some others of the Commons, committed to the Fleet.  

N. 25.  In this Parliament it was enacted, that, If any Person should come to, or be at any unlawful Assemblies, Conventicles, or Meetings, under pretence of Religious exercise, contrary to the Laws and Statutes made in that behalf, etc. that every Person so offending should be committed to Prison, without Bail or Mainprize, or departed the Realm at such time and place as was assigned, with this Proviso, 
N. 27.  that if he departed not at the time appointed, or come back without leave first granted, he should suffer Death, as in the case of Felony. And when all other means failed, these sharp Laws made against them, and some severe Executions done upon them, humbled the Ringleaders of them, ruined the whole Machina of their devices, and effectually promoted the Peace and Tranquillity of Church and State, and the happy Preservation of Her Majesty's Person, to a prosperous and peaceable Reign.  
And 'tis believed, that at King James' first coming to the Crown of England, about the year 1603, the Presbyterians in both Kingdoms, England and Scotland, were brought so low, 
Lib. 11. N. 1.  that they might have been suppressed for ever without any great danger, had that King held the Reins with a steady hand, and not remitted so much [as he did] in the cares and severities of Government; particularly, in admitting the Presbyterian-petitioning, and especially, in that called the Millenary-petition, because said to be Subscribed by a thousand hands, when indeed it wanted some hundreds of it: This Petition was for Reformation of sundry Ceremonies and Abuses, (viz.) Cross in Baptism, Church-music, etc. which occasioned the conference at Hampton Court, where the King himself was present as Moderator, 
N. 6.  between the Episcopal and Presbyterian Divines; the result of the conference was this sharp reprimand▪ If this be all they have to say (says the King) I'll make them conform, 
Conf. at Hamp. Court, p. 85.  or I'll hurry them out of the Kingdom; or somewhat worse, at the conclusion of the conference. The Presbyterian Divines, when they saw that they could not obtain their desires in such Concessions and Alterations, as they disputed for; they were (notwithstanding) not transported with heat and passion, or any such bigottery, as the modern Dissenters are, on such occasion; but ingenuously promised the Bishops, their Antagonists, That they would nevertheless reverence them as spiritual Fathers, and join with them against the common Enemy.  
Upon this Conference, 
N. 8.  the King's Proclamation was issued forth, commanding strict Conformity, and admonishing all his Subjects of what sort soever, Never after to expect any Alteration in the public form of God's Worship; and things being accordingly put in Execution, and the Government holding a hard hand upon them, inconformity soon grew out of fashion again, 
N. 10.   
Till the Gunpowder-Treason, 
N 12. Presbytery out of Popery, the second time.  from whence they took occasion to possess the People with fears and jealousies of new dangers from the Papists; and by a show of greatest Zeal for the Protestant Religion, they got a Party in the House of Commons, who by the specious pretences of standing for the Subjects Property, and the Preservation of the Protestant Religion, weakened the Prerogative Royal, and advanced their own; and by degrees, got so strong in Parliament, that at the beginning of the Reign of King Charles the first, they were able to proceed from Council to Execution; beginning their Embroilments first in Scotland, by sending thither the English Liturgy, and Book of Canons; 
Sir R. Bak. Anno 1638.  whereupon the Scots took up Arms, declaring not to lay them down, till the Presbyterian Religion was settled in both Nations; they being encouraged so to do, by some of the English Parliament; 
Ibid. 1640.  which the King understanding, went to the House of Commons, to demand five of their Members, whom he accused of seditious Intercourse had with the Scots in that Insurrection. And here began the first Eruption.  
The King wanting Money to manage the War with Spain, was forced to have almost continual Parliaments, of which many Members being Scotized, fell presently on Voting the Ship money unlawful, the Convocation of the Clergy Illegal, and their Canons void; 
Bak. Chron. 1641. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  passed a Bill for taking away the Bishop's Votes in Parliament; [Which when the King consented to, he says, he never enjoyed comfortable day after] they passed a Bill for a Triennial Parliament, etc. All which they forced from the King, by terror of the Scottish Army, which they kept in pay nine Months on purpose: And though the Lords and others at York, in their Declaration, 
Bak. Chron. 1642.  protested before God, and testified to all the World (as they had often done before) that they were fully persuaded that the King had no intention to make War upon the Parliament, but that all his endeavours tended to a firm Settlement of the Protestant Religion, the just Privileges of Parliament, the Liberty of the Subject, etc. yet they proceeded [chief on pretence of the fear of Popery] to wrest the Militia out of his hand, as also the Tower of London, the Navy Royal, and all his Revenues; using all Terror imaginable, to affright his Subjects from Supplying or Assisting him: In short, a rebellious and most unnatural War being commenced, which shed the Blood of so many thousands, they reduced the King to consent to these, and the like Proposals; 
Baker Chron. Anno 1648.  That the Presbyterian Discipline should be set up for three years' [in the interim of which they would endeavour the Settlement of Peace in Church and State:] That the Militia should be lodged into their hands for twenty years: That the whole Government of Ireland, both Military and Civil, should be put into their hands: That they should confer all Officers, and all chief Magistrates of the Kingdom of England for twenty years.  
And having thus got the whole Sovereignty to themselves, they were willing on these most unnatural Concessions, to comply with the King, and voted a full agreement with him: But alas, too late; they having by this time cut off his hands and feet, empowered the Independent Army to cut off his Head: And now when the Presbyterian Discipline was to be completely settled, the Army [which themselves had raised] declare for the Independent Way, and serve them, as they had served the King, turn them out of Doors, and resolve upon nothing less than the Death of the King; which was at first attempted by private Conspiracy, with Poison and Pistol, by Captain Rolph, 
Baker's Chron. Anno 1648.  with the privity of Colonel Hammond, and some other chief Officers of the Army: But afterwards effected with such Hellbred Solemnity, and in such barbarous manner, as [to the everlasting reproach of the Protestant Religion] Turks and Tartars have startled at: Thus did they wade through the Blood of men, the best of men, to destroy the Peace of the Church, and to set up that Presbyterian Discipline, which was no sooner up but down, as that which will no more comport with the Constitution of the English Government, than Popery or the Mussleman Faith. And as this barbarous Regicidy, so that which introduced it with so much Murder, Perjury and Rapine, I mean the Civil War, which cost so many millions of Treasury, and so many thousands of men's lives, was undeniably the effect of the Presbyterian Schism; as is sufficiently acknowledged by the mouth of a modern Dissenter, which is Mr. Baxter, a dying man, and therefore to be believed; speaking to a Nonconformist (whom he doth so orthodoxly and honestly write against.] 
Cathol. Communion doubly Defended, p. 31. ] If you know not (says he) I do, that the principles of Separation were the great cause of the Subversions and Confusions which brought us to what we have felt— in England, Scotland, and Ireland, for these forty years; and if I may not have leave to say with Bradford, Repent O England; you should give me leave to repent myself, that ever I preached one Sermon with any Bias of overmuch desire to please Persons of the accusing separating humour. Thus Mr. Baxter in that late, and last of all his Books. But to proceed.  
In conclusion of this War and Regicidy, the men in Buff fell to Reformation-work in Churches, which I cannot but take notice of in this place, it being so exactly agreeable to the pattern of Julian the Apostate's reforming Christianity: In Winchester Church, Colonel Waller with some of his Regiment, 
Hist. of Presb. lib. 13. n. 23.  threw down the Communion Table, broke down the Rails, and burned them in an Alehouse, strewed the pavement of the Choir, with the Leaves which they tore out of the Common-prayer Book; and whereas the remains of several Saxon Kings and Bishops, had been [by the care of Bishop Fox] gathered into leaden Chests, they scattered the Dust of their Bodies before the Wind, and threw their Bones about the Church; The very same that Julian the Apostate did to the remains of John the Baptist [buried at Samaria] He caused his Bones to be digged up, and being mixed with the Bones of Beasts, he burned them to Ashes, and scattered the Ashes before the Wind.  

N. 24, 25.  In the Cathedral Church of Chichester, after they had picked out the Eyes of the portraitured King Edward the sixth, saying in scorn, That all the mischief came from him, in establishing the Common-Prayer at first; they fell to pillaging and plundering, like the Goths at the Sack of Rome; and when it was begged that they would leave but one Chalice for the use of the Sacrament, it was answered, A wooden Dish may serve turn: The same words almost, as of Faelix [Colleague to Julian, that renounced Christianity in compliment to Julian] who taking up the Communion-plate, which the Religious Constantine had in piety bestowed upon the Church, See here (says he in scorn) what brave Cups and Vessels the Son of Mary is served in.  
The Church of Exeter they turned into a Jakes, leaving their filth on and about the Communion Table; whereas the Apostate Julian did but piss against the Communion Table, in a Church at Antioch, and the Presbyter Euzoius reproved him (though an Emperor) sharply to his face. And in all this they wrote, as after the Copy of the Apostate Julian, so with the practice of the Donatist-Dissenters. As Optatus relates, that in Thipasa, 
Opt. 55. ap. Hist. of Don.  a City of Mauritania, the barbarous Donatists assaulted an Assembly of the Orthodox Christians, while they were at their Devotions, and driving them out of the Church, slew a great many of them; the Bread of the consecrated Eucharist, they threw to the Dogs, who having eaten it, by the just Judgement of God, presently grew mad, fell upon their Masters that gave it them, and tore them to pieces.  
But in the reforming the Church of Canterbury, they exceeded Julian or the Donatists either; 
N. 25.  for finding there some Figures of Christ in the Arras-hanging in the Choir, they did in the most literal Sense, crucify Christ in Effigy; some swearing that they would stab him, others that they would rip up his Bowels, which accordingly they did, so far as the Figures of Christ in the Hang were capable of it.  
The principal Instrument in framing this Reformation, and Hammering out all that mischief of the War and Regicidy, was a Tool called the Solemn League and Covenant; as appears by the dying words of one of the chief contrivers of it, Sir Henry Vane, 
Speech p. 3.  at his Execution on Tower-Hill: That what the House of Commons did singly by themselves (which was their Levying of War, Murdering the King, proscribing his Son, Voting down Monarchy) with much more which, he says, lay yet in the breast of the House, was but a more refined pursuit of the Covenant: Thus Sir Henry Vane, who being sent hence Commissioner into Scotland, was one of the first Contrivers of it; and therefore most likely to know the use and design of it; and being then ready to die, was most likely to speak truth.  
But thus much is demonstrably true, that the Covenant put them on altering the Government, and that Alteration on the aforesaid Reformation; as also upon Warring against the King, and that War upon conquering, and that Conquest upon Imprisoning, and that Imprisoning upon Impowering a rude Conquering Army to Murder him: So that their laying all on a rude conquering Army (as Mr. Baxter doth) is no other Plea for the Presbyterians not killing the King, 
Plea for Peace.  etc. than pilate's was, for his Innocency in putting Christ to Death, because he left the Execution of it to the Soldiers: But to show what an Engine this Covenant was against the Church; what a Solemn piece of Perjury, and what a snare of Souls, what a mystery of Iniquity, and what a bane of Monarchy, 'tis fit all Posterity should be instructed in these three Articles of it:  
1. That without respect of Persons, they would endeavour to extirpate Popery and Prelacy, i. e. Church-Government by Arch-Bishops, Bishops, Deans, etc. and all this not only contrary to the King's Proclamation, strictly forbidding it; but contrary to an Oath previously taken by a great part of the Covenanters.  
2. That they would endeavour the discovery of all such as had been, or should be Incendiaries, Malignants, evil Instruments, etc. whereby they bond themselves and others (as the event showed) to bear false against, to Condemn and Murder the King's best Friends, as those that stood most in their way, as the Earl of Strafford, Archbishop Laud, etc.  
3. That they would preserve the King's Person in the preservation of the true [i. e. Presbyterian Religion] and the Liberties of this Kingdom: Which was in effect a covenanting to Rebel against the King, if not to Murder him, in regard that the Covenanters had already declared from Pulpit and Press, that the Religion and Worship established in the Church of England, and maintained by the King, was Popish and Idolatrous; and that the Presbyterian was the only true Religion; and that the King had actually invaded the Liberties of the Subjects, etc. and on this account, this Article took in its limitations, did in effect empower them to absolve themselves from their Allegiance, and to take up Arms against the King: So that if we consider this Covenant in these four circumstances, the Subject-matter of it, the Design and Occasion of it, the Persons engaged in it, and the manner of Employing it; it will appear to be, 
Farewell Serm. p. 37.  not only as Mr. Baxter calls it, A dividing Engine, an imposing on the Providence of God, etc. but as another Nonconformist called it, A very nest of Villainy; and as another of them, 
Nar. of the Covenant.  Mr. Phil. Nye, Such a Covenant as was never heard, nor read of, nor ever the World saw; and as yet this was made the Test of all such as were to be trusted or accepted: And of the same stamp with these old Covenantiers are there great numbers at this day, The certain men among us crept in unawares, of whom Dr. Hickes gives this emphatical Mark, 
Serm. at Worcest May 29. Preface.  That are for the King against his evil Councillors, and for the Protestant Religion against the Church: Of their barbarous Cruelties towards the Orthodox Clergy, and others (wherein they exceeded the Cruelties of the Donatists towards the Orthodox Clergy of those times) see Aerius Rediu. lib. 13. Mercurius Rusticus, etc.  
No sooner had they battered down Episcopacy by their Westminster Ordinances, and set up Presbytery in its stead; but that beloved Discipline and Government [whose settlement in England cost so many millions of Treasure, and so many thousands of Lives] in the turn of a hand was made sub to Independency, and that soon dwindled into more Sects, than ever old Donatism was; such as Anabaptists, Quakers, Seekers, High-Attainers, etc. Some of which would in all probability have become the prevailing Religion of the Nation, had not the seasonable Restoration of King Charles the 2d prevented it: By all which we are taught to look on it, as what God hath written to us in Characters of Blood, That no other than the Episcopal Government will comport with the Constitution of the English Nation.  
And to show yet further, the agreement of these men with the Donatists, and other Sectaries of old; I shall conclude this Head with that Character which King James gave of them, That though they refused to be called Anabaptists; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet they partook too much of their humour; not only agreeing with them in that general Rule, the contempt of the Civil Magistrate, and in leaning to their Dreams, Imaginations, and (pretended) Revelations; but particularly in accounting all men profane, that agree not to their Fancies, in making as much commotion for every particular question of Church-polity, as if an Article of the Trinity were called in question; in making the Scripture to be ruled by their Conscience, and not their Conscience by the Scripture; in accounting every one as a Heathen and Publican, and not worthy to enjoy the benefit of breathing, much less to partake with them in the Sacraments, that denies the least jot of their ground: And in suffering the King, People, Law, and all to be trodden under foot, rather than the least of their Grounds be impugned: He styles them the very Pests of the Commonwealth, whom no deserts can oblige, breathing out nothing but Calumnies and Sedition; Aspiring without Measure, Railing without Reason, and making their own Imaginations the square of their Consciences. Thus doth King James  the Presbyterians of his time, exactly agreeing in every clause of the Character, with the Donatists, and the rest of the Ancient Schismatics. To all which he subjoins in the form of a Protestation, That one shall never find in any High-landers, or bordering Thiefs, greater Ingratitude, more Lies and Perjuries, than among these Fanatic Spirits, (as he calls them:) And because the Novatians, the Donatists, and other Schismatics of old, as well as of late, have had the Denomination (of fanatics) given them; and because 'tis a notion, that I have observed to be grossly misunderstood, even by many great pretenders to knowledge, especially of the Dissenters, I shall subjoin this brief account of it.   

PHANATICISM.  
THE word is used to signify (false) pretensions to Divine motion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or Inspiration from God; and is appropriate to those, who in matters of Religion, entitle God to Enthusiastic Fancies, ascribe their whimsical persuasions, unaccountable Humours, and Fantastic Motions, to the Suggestion and Impulse of the blessed Spirit of God; that to defend an (otherwise indefensensible Cause, pretend to the aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some impulse or motion from God: Thus Donatus, when he had a mind to engage the Circumcellians in any barbarous design, his custom was to pretend that an Angel had appeared to him, and assured him of immediate Answer to his Prayers, for the Confirmation of his Party, Oravit Donatus, & respondit ei deus (says Optatus.)  
1. The grossest sort of Phanaticism is of those, who pretend to the aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impulse of God's Spirit, for things in themselves sinful; when men do entitle God to such Villainies, as Fraud, Treason, Sedition, etc. As that of Donatus, 
Aug. Ep. 165. & passim.  who would pretend to conference with an Angel, and Revelation from God, telling the Circumcellions, that he would seek God, and give them Directions, when he had a mind to put them on any Massacre, Rapine, or the like. Of this sort was the Scotch Mrs. Mitchelson, 
Spirit of Popery out of the mouth of Phanat.  whom the Presbyterians of Scotland set up for a Prophetess; She pretended to be inspired, and that it was revealed to her by God, that the Solemn League and Covenant was approved of by him, and ratified in Heaven: 
Speech at his Execution.  So Kid [a Conventicle Preacher of Scotland, hanged for Sedition in the year 1680] his calling the conceited strength and number of the Rebels, the Lords power and presence, and the strong hand of the Lord, etc. which is so far forth Phanaticism, as it is an intituling the Power and Providence of God to Rebellion: So also Coppinger in Queen Elizabeth's time, after a strict Fast [held for freeing of Cartwright, Snape, etc. out of Prison, and for success in promoting the Presbyterian Discipline] in his Journey towards Kent, he fancied, 
Aeri. Red.  That he was admitted to a familiar conference with God, that he received many Directions from him, and particularly that God had showed him a way to bring the Queen and all her Nobles to Repentance, or to prove them Traitors to God, etc.  

Baker Chron. An. 1591.  Of this Coppingers' School of Hypocrisy, was Hacket, a man of such desperate Malice, that bearing an old Grudge to one that had been his Schoolmaster, bit of his Nose; when the Schoolmaster begged that he may have it to sow on again before it was cold, 
Hist. of Presbyt. lib. 9 n. 6.  he chewed it with his Teeth, and swallowed it down: yet did this man attain to that esteem among the People, and conceit of himself [by his counterfeit holiness, and extemporate Prayers] that at last, his pride improved into such Phanaticism, as has scarce been heard of; pretending to extraordinary Zeal for the Reformation; he pretended also to extraordinary Revelations from God, for the accomplishing of it: He pretended that God had revealed to him, that there should be no more Popes; that England would be that year, grievously afflicted with Plague and Famine, unless the Reformation, and the Lords Discipline (meaning the Presbyterian Discipline) were admitted; he bruited abroad, that the Queen was an Usurper, and the like Seditious Speeches; for which he was Hanged and Quartered; about the same time, 1593. Penry was Hanged for the like seditious Practices, for which [in a 
‖ The Hist. of Korah, Doth. and Abiram, Preface. Postscript.  Book published soon after his Execution] he was styled by the Dissenters, A Martyr of Jesus Christ, a godly Man, Religious and Learned, Zealous, and of most Christian Carriage and Courage, who suffered for writing for the Truth of Jesus Christ. In the same year Barrow, who was Hanged for condemning the Church of England, as no true Church, 
Hist. of the Presbyt. l. 9  and Derogating from the Queen's Authority in matters Ecclesiastical, and the like seditious Practices; speaking to Dr. Andrews, and Dr. Parry, after his Condemnation, 'Tis true (said he) Archbishop Cranmer, Bishop Ridley, and others, were Martyrs in Queen Mary 's days; but these bonds of mine [shaking his Fetters] are much more glorious than any of theirs, because they had the mark of Antichrist in their hands. And of the same sort, are all who suffer on the account of Sedition, Rebellion, and the like; and yet entitle God to those Villainies, in calling their just Punishment, Persecution, suffering for Righteousness-sake, etc.  
2. There is a rank smatch of Phanaticism in that fundamental Article of the Presbyterian Faith, That it is unlawful to use any thing in the Worship of God, which is not expressly commanded by some Divine Law. If the belief of this be a fathering of our Sins upon God, then is it rank Phanaticism; but that the belief of this is a fathering of our Sins upon God, is sufficiently proved by Mr. Baxter himself, in his Defence of the Principle of Love, Part 1. page 100  
3. A third Instance of Phanaticism, is false pretention to the Spirit of God in Preaching, as among the Quakers, a Spawn of the Popish Franciscans, who made unlearnedness a Profession, priding themselves in the Title of Fratres Ignorantiae; and among the Presbyterians, 
Erasm. Ep. 59 ad frat. German.  there is Pharellus of Geneva, the first lay-Patron of Presbytery, who in pretention to the Spirit, called all humane learning, The invention of the Devil. Somewhat like Quakers in Preaching, are some others, who in Preaching, take boiling Passion for holy Zeal; and wild Imagination for Divine Motion; when a fiery Fancy mounting aloft, flutters in mystical Nonsense, and flows into the Tongue in extravagant Ramble, abusing the Name and Word of God, with senseless Notions, fantastic Phrases, and unintelligible Cant, and all this ascribed to the blessed Spirit of God, as the extraordinary Work of that adorable Spirit; and as Preaching by the Spirit, so of writing by the Spirit, Mr. Baxter in his Treatise of Episcopacy, P. 1. ch. 14. p. 169. gives this remarkable Instance, That there are many poor men among us, divers Weavers and Ploughman of his own Church at Kidderminster, 
To disabuse the Weavers of Kidderminster in this matter, I must Insert in their behalf, that I know them to be for the most part men of such Moderation and Sobriety in Judgement, as to disdain such Flattery, and resent such abuse as Mr. Baxter here offers them.  who are able, not only to Pray and Teach, as well as most of those (Bishops and Fathers of the Church) who are by Eusebius extolled, as the famous Bishops of the second and third Age; but to write as methodical, weighty, pious Tractates, as any that were written by men, that neither conversed with the Apostles, nor had been bred up in Phlosophy; no, not excepting Clemens Romanus himself, Ignatius, Irenaeus, Cyprian, Macarius, Ephrem Syrus, Isidor, etc. And as of Preaching and Writing by the Spirit, so  
4. Praying by the Spirit, I mean the extemporate faculty of praying, to make this (as some do) the infallible Mark or Sign, Work or Effect, of God's Spirit, is that many call Phanaticism: God doth undoubtedly vouchsafe to devout and pious minds, the special Assistance of his Spirit, which perhaps may be properly enough called praying by the Spirit: But then this must be placed not in the extemporate Faculty, not in volubility of Tongue, or quickness of Fancy, variety of Invention, or readiness of Expression; but in such devout affections, and such reverend Apprehensions of God's Majesty, as do best become the most solemn acknowledgement of him, and as are aptest to incite Faith, Repentance, and a Holy Fear and Love of God; this, if any thing, is Praying by the Spirit; and not the extemporate Faculty, that is so far from being the distinguishing Work of God's Spirit, that the vilest Profligates may have it; and therefore to ascribe it to the Spirit of God, as such a Work, is properly called Phanaticism: And of this there is this remarkable Instance to be given.  
At St. Ives, 
Counterm. ch. 7. p. 49.  in the County of Huntingdon, in the memory of many Persons now alive, there was a Woman most Zealously devoted to the Presbyterian Party, then called Professors, or Puritans; a constant frequenter She was of Religious Meetings, whereby She became so Eminent, especially in this gift of Prayer, that she was generally admired, and looked upon as a first-rate Saint: The noise of her Fame, and the boasts of her Party, brought many Neighbouring Ministers of the Adjacent Counties of Cambridge and Huntingdon, to hear her Pray; which She did in that Ecstatick manner, that they never parted from her without excess of Admiration. After some time, She went (with many others) into New England, for Liberty of Conscience; where She lived for some time in greatest esteem; but the Devil owed Her a Shame, and She owed him a Soul; She was at last Suspected and Accused of being a Witch, was brought to her Trial, confessed her Gild, and that her Contract with the Devil was, That in lieu of her Soul, which she had consigned to him, he should assist her with the gift of Extempore-Prayer; after which Confession, Sentence passed upon her, and she was accordingly executed for an abominable Witch. Many the like Instances of this, there are in a late Book, called Ravillack Redivivus. Now either we must say, That the Devil has Power of disposing of the gifts of God's Spirit (which is Blasphemy) or that this Extemporate way of praying, is no infallible sign of God's Spirit; and therefore, that it is Phanaticism to ascribe it to him: In a word, as Miracles ceased, so did the gift of inspired Prayer; and ever since, has the Church Worshipped God by allowed Forms, or Liturgies; not only in the Bohemian, and Lutheran Churches, but in the Presbyterian Churches of Geneva, France, Holland, etc. and that not only allowed, but advised by Mr. Calvin himself; till of late, some Jesuits in Masquerade, first set up the way of Extemporary Prayer on purpose to break good Order in the Protestant Churches, and especially, here in England; 
Foxes and Firebrands.  as is lately made evident beyond all reach of scruple, by a good credible Author.  
5. 'Tis rank Phanaticism to resist Lawful Authority on pretence of Religion; or to pretend Conscience for Disobedience to Magistrates; hereby God has been entitled to as barbarous Massacres, and as horrid Rebellions, as ever were committed; and this sort of men are so far Fanatic, as they entitle God to self-inconsistency, in opposing his Will to his Will, and his Word to his Word; by pretending his Authority for Disobedience to his Commissioners: For Conscience is no less than a Divine Authority, and therefore not to be pretended without, much less against a Divine Law. The pretence of Conscience is, that we are afraid to displease God, and therefore choose rather to displease men; but if we displease men to please God, where God has forbid that Displeasing, or Disobeying of men, [as in the case of Disobedence to Magistrates in things not sinful] in that case, the pleasing of God is but pretended, and that pretence is but Fanaticism; it being Disobedience on the account of Conscience, or Duty to God, where there is no Word or Law of God commanding it.  
'Tis eternally true, That a Conscience informed, and governed by a Divine Law, ought not to stoop to the greatest Prince; That the Authority of God is to be opposed to the greatest Power upon Earth; And that all the Powers in the World, cannot deliver us from the Obligation of CONSCIENCE, that is, when it has God's Law for its Rule: But where that is wanting, it is not properly Conscience, but Humour and Fancy; and pretending that Law, and that Divine Authority, when we have it not, is plain intituling Gods Majesty, not merely to Humour and Fancy, but to that damnable Sin of Disobedience, which is properly called Phanaticism.  
This Account have I given, not to justify that ill practice of giving odious Names to any Party; but merely to instruct the Vulgar Reader a little in that great evil of Schism and Faction, which is so little discerned by such, and less made Conscience of by most.    

Remarks on Mr. Bolde's Plea for Moderation.  
THE Arch-Pagan Celsus having wrote a most Pestilent Book against Christianity, gave it this specious Title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in imitation of him, it was that 
* Not Pythago Commontat.  Hierocles an Egyptian Governor, wrote two Books to prove the Scriptures guilty of Falsehood and Contradiction: The Apostles to have been Cheats and Impostors: The Miracles of Christ to have been the Effect of Magic, and not comparable to those of Apollonius Tyanaeus: Yet this hellish Book, he did Entitle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As though its damnable Errors had been Divine Truths, and not against, but for the Christians.  
In like manner Mr. Bold [a Conformist Minister, who declares himself satisfied in the lawfulness of every thing required in the Church of England] in imitation of Mr. Baxter's Pleas for Peace, has published a Book which he calls, A Plea for Moderation towards Dissenters, which is indeed such a Plea for Licentiousness and Confusion, such a piece of Hypocrisy and Church-Treachery, and such a perfect satire upon the Government, as deserves a worse Shammatha than what is ipso facto pronounced against him in the Sixth Canon, for impugning the Rites and Ceremonies of the Church: Or at least, 'tis a Plea for such Moderation as (Dr. Taylor 
‖ Ductor Dubit. l. 3. c. 4.  says) has something of Craft in it, but little of Ingenuity; that may serve the ends of outward Charity, or Fantastic Concord, but not of Truth and Holiness: Moderation (says Bishop Lany) cannot be but between two Extremes; 
Sermon on 1 Thes. 4.11.  and what Extremes are there in a settled Church (as in England) unless the Church be one Extreme, and the Schismatic the other (says the Bishop)? But to show further the vanity and emptiness of his promising Title, if you take the word Moderation in its forensick and primary Acceptation, for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or gentleness which is placed in relaxing the Rigour of the Laws, when they press too hard upon Criminals; I do undertake in these following Lines to make it evident, That the Moderation of our Church and Church-Rulers is such, that it is plain want of Moderation to question their Moderation; and that they are utterly lost to all Moderation, who attempt such Pleas in that behalf.  
If you take the word Moderation in its Scripture-Acceptation, it is no more than Meekness under Sufferings, Persecutions, etc. as appears by the Context of that one, and only place where it is used in Scripture, Phil. 4.5. Let your Moderation, or (as the Geneva Translation] let your Patiented mind be known unto all men, q. d. however immoderate your Persecutors are, let your Moderation, Meekness and Patience, be known to all men, not only Fellow-Sufferers, but your Enemies and Persecutors. Showing plainly, that the word Moderation in Scripture-Acceptation, is accommodable to none but a suffering or persecuted Party. Which makes it a contradictio in adjecto, to call this Book a Plea for Moderation towards Dissenters.  
And as the Title, so the Book, Dignum patellâ operculum: For there's scarce a Paragraph in it not fairly reducible to one of these Heads.  
1. Fraudulent Pleas for Compliance with Dissenters in the Disusance or Non-imposal of Church Ceremonies.  
2. For Indulgence towards them in relaxing the Rigour of the Laws.  
3. Scandalous Reflections.  
4. Impertinent Jorgon.  

Remarks on Mr. Bolde's Plea concerning Church-Ceremonies.  
TO see how in this he doth in limine impingere, He gins his Book with this Fraudulent Insinuation concerning them. Unnecessary Rites and Ceremonies, 
P. 1. 4. 8. 18. 20.  and Zeal about them; a Stratagem of the Devil's Invention, whereby to hinder the Progress of true Christianity; humane Devices, old Rites and Ceremonies, trifling and frivolous Things; with much more to the same purpose.  
How far he hath hereby incurred the Penalty annexed to violation of the 6th Canon, which says of the Impugners of the Rites and Ceremonies of the Church of England, Let them be excommunicated: And of the 10th Canon, which calls them maintainers of Schismatics who shall dare to publish that any separated Church has of long time groaned under the burden of certain grievances imposed upon it, [speaking before of God's Worship in the Church of England,] and that whosoever shall presume so to do, shall be excommunicated, and not restored till they repent and publicly revoke such their wicked error.  
And of the Act for Uniformity, 1. Q Eliz. which says, If any declare or speak any thing in derogation of the Common-Prayer, or any thing therein contained— he shall lose and forfeit for his first Offence, the profit of all his spiritual Benefices or Promotions for one whole year, and suffer Imprisonment for six Months without Bail or Mainprize; and for the second Offence shall be imprisoned one whole year, and deprived of all his spiritual Promotions: How far he has incurred this Penalty, let others judge; that which I remark is in these following particulars.  
1. His insinuateing concerning the Church Ceremonies, 
P. 4. 20.  as humane Devices, and humane Inventions.  
Whereas the Church of England has retained but one Ritual or Ceremony, that is not of Divine Ordinance and Apostolic practice (as Bishop Taylor has observed) and that is the Cross at Baptism, 
Ductor Dubit. lib. 3. c. 4.  which is a compliance with the practice of all Ancient Churches: The Church has but this one Ceremony of its own appointment; for the Ring in Marriage is the Symbol of a Civil and religious Contract, a Pledge and Custom of the Nation, not of the Religion. As for other Circumstances, they are but Determinations of time, place, and manner of Duty, and serve for no other purposes than significations for Order and Decency: For which (says he) there is an Apostolical precept, and a Natural reason, and an evident necessity, or great convenience.  
And notwithstanding the use of this sign in Baptism has ever been accompanied with the greatest Exceptions, Care and Cautions against all Popish Superstition and Error (as the 30th Canon shows.) And notwithstanding the reverend esteem that the Primitive Church had of it, in so much (says that Canon) That if any opposed it, they would certainly have been censured not only as Enemies of the name of the Cross, but of the Merits of Christ: And notwithstanding the Concessions of the most Eminent Nonconformists granting the lawfulness of its use: 
Mr. Baxter Christ. Direct. Q. 113.  Yet doth this Pleader give it as ridiculous and absurd a name as any could be thought of, calling it in plain English, contradictio in adjecto, and this on no other than this silly account; 
P. 12.  The ill Opinions that it begets in the minds of the Ignorant, as though it were indispensibly necessary, and a part of the Ordinance of Baptism, and as though private Baptism without the Cross is not true sound Baptism.  
To this there is this sufficient Answer in the 30th Canon.  
1. That the abuse of a thing doth not take away the lawful use of it (or make the use of it unlawful) which is the more regardable, because spoken as the Church's sense in special reference to the Cross in Baptism.  
2. The same Canon says, That the use of this sign was ever accompanied with sufficient Cautions and Exceptions against Superstition and Error: 
Common-Prayer Book Preface of Church Ceremonies.  And the Church has elsewhere fully declared against retaining of any such Ceremonies as are like to be abused to Superstition, etc.  
3. Tho this Proposition [private Baptism is no true sound Baptism] seem somewhat contradictory, yet to show that it is nothing so, to make it what Mr. Bold calls it contradictio in adjecto; there must be incompossibilitas terminorum: The Adjecta or Termini here, are [private, sound]; and who can apprehend any incompossibility or repugnancy in those terms, as they relate to Baptism? Besides, if by sound Baptism may be meant complete and perfect Baptism; then the Rubric (and Directory also) doth scarce allow of private Baptism as sound Baptism, except in the case of dying Infants. And since he speaks of the Ignorant only, why may not such take sound Baptism in that Sense? So that in plain his hinting the Cross at Baptism by that odious name, is such a thick piece of Error as may be felt, and (in a Conformist) such a thin piece of Hypocrisy, as the weakest eye may see through; and ten times worse than Mr. Baxter's whimsy in questioning whether we do not make the Cross at Baptism A new Sacrament of the Covenant of Grace, 
First Plea for Peace.  which no one part of the Definition of a Sacrament can be made to agree with. He proceeds against the imposing of Ceremonies in general, thus.  
Our Saviour lays no stress on any thing, but real practical Religion.  
Obedience to lawful Authority in things indifferent, is real practical Religion, and Inconformity or Disobedience to lawful Authority, is damnable Sin.  
He adds, 
Page 9  The Apostles upon mature Deliberation— would lay no more on the Disciples, than what was then necessary.  
1. No more do the Apostles and Governors of our Church now. But to show how impertinently this is urged,  
2. 'Tis evident by the Context, that those words of the Apostle James relate particularly to Circumcision, 
Acts 15.  which was not a Jewish ceremony, but a Jewish sacrament of divine institution and alteration both, and therefore nothing to our purpose; and yet St. Paul circumcised Timothy, 
Acts 16.3.  merely in conformity to the Jews: And at that same Council, Acts 15. when the Apostles had declared against Circumcision, at the same time (as in the next verse) they declared for the Gentiles abstaining from things strangled, and from Blood, which there was no Law of God for obliging the Gentiles to, but what the Apostles enjoined them merely on the account of Peace and Conformity to the Church National of the Jews they lived in, according to the grand Exemplar Christ his complying all along with the Jewish Church in their Rites and Customs, observing their Feasts, and making his own Institutions of Baptism and the Lord Supper as agreeable to their Customs as was possible. And according to his example all a long, the Apostles not like inflexible starched Pharisees, but like humble complaisant Christians, became all things to all, to the Jews as Jews, and to those without the Law, as without the Law.  
In the next place he starts this Question, 
Page 9  as that which he says some do much insist upon; Whether the Apostles had not power to determine indifferent Ceremonies, so as to oblige the Church in her several Administrations to the use of some, and to forbear the use of all others? He resolves it thus, They never made use of their power, that we read of, 
Page 10.  about these indifferent and unnecessary things.  
It was not necessary they should; the general Rule and Reason being sufficient to secure the Church against any capital Mistake. That the Apostles never obliged the Church to the use of some Ceremonies, or the difuse of others, so as to oblige all aftertimes to any particular form of Rituals, is certain; And also, that they gave only general Directions, but left it to the Power and Prudence of Church-Rulers to determine of Particulars, as the various Conditions of People, Time and Place should respectively require; This is evident from hence, that the Apostles instituted several things in the Primitive Churches, which were in aftertimes to be used or disused, as Church-Rulers should think fit. For instance, the Agapae, or Love-feasts, the holy Kiss, the order of Deaconnesses, and several other things, which are now utterly disused and laid aside, though of Apostolical Institution. Nor doth any man scruple the Disuse or Abrogation of them; which is a palpable evidence, that the Apostles never designed a certain form of Rituals to all after-ages, but left it to the Prudence and Power of Church-Rulers to appoint as they see fit. And thus Mr. Calvin himself, 
Calv. Inst. l. 4. c. 10.30.  In externa disciplina & Ceremoniis non voluit Christus, etc. Christ would not prescribe singularly and specially concerning external Discipline and Ceremonies, because he foresaw these things were to depend on the occasions and opportunities of times, and aught to be accommodated to the Edification of the Church, according to the different disposition and custom of Times and Countries.  
He adds, 
Page 10.  I think it will be very difficult for any man to make it appear, that for some hundreds of years after the Apostles, the Orthodox Christian Church did ever require any more than common Christianity, as a term or condition of Church Communion, or that any Ceremony was for so long a time imposed on the Church.  
The Orthodox Christian Church did require it as the term or condition of Church-Communion, That the lapsed Penitents should perform the five several Stages of Penance in such Posture and Gesture as the Church imposed, and no other; wherefore one sort of Penitents were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Prostrate, because they were to perform their Penance in the Gesture of Prostration, and no other. They wore certain Marks of Penance about them, with several other Ceremonies that I could name, which were imposed on them as terms of Church-Communion.  
Ignatius Bishop of Antioch and Martyr, who lived in the Apostles times, 
Socr. Hist. l. 6. c. 8.  is reported by Socrates to have heard in a Vision the Angels celebrating the Praises of God in Alternate Hymns; and in Imitation thereof appointed the ceremonious way of Antiphones, or responsal Hymns in the Church of Antioch, which was immediately appointed in (or imposed on) most Christian Churches in the World. The Ceremony or Order of reading the two Lessons after the Psalms, is mentioned in the Apostolic Canons, 
Ap. Can. lib. 2. can. 57  as a thing decreed or appointed (enjoined or imposed) which Cassianus mentions as the Ancient custom of all the Egyptian Churches, 
Cassian. l. 2. c. 4.  which he says was not taught by men, but by the Ministry of Angels from Heaven. 
Epipha. adv. Aerians.  Epiphanius calls the Aerians the most Brainsick Heretics that ever were, for holding that Bishops and Presbyters were all one, and that they were not bound to keep Lent, and the Holy week, as the Laws of the Holy Church required: Sozomen speaks of standing up at the Gospel, 
History lib. 7. c. 19  as a thing very anciently and universally imposed: He says it was a new Fashion in Alexandria, that the Bishop did not rise up, when the Gospel was read, and that he never heard of the like elsewhere.  
And the Council of Toleta ordained, 
Con. 11. c. 3.  That all Governors of Churches, and their People, should observe the same Rites and Orders of Service, which they knew to be appointed in the Metropolitan See. In the early days of Tertullian, who lived near the Apostles times, there was distinction of Garments, bowing toward the East, and innumerable other Ceremonies; and among the rest, there's no question to be made of what Mr. Bold has such a spite at, the Cross at Baptism, since the Church says (Canon 30.) that it was used in the Primitive and Apostolical Churches with one consent. All which Ceremonies Tertullian calls 
* Harum & aliarum ejusmodi Disciplinarum si legem expostules Scripturarum, invenies nullam; sed traditio est auctrix, consuetudo conservatrix, & fides observatrix.  Disciplines, which implies that they were imposed; yet there was then no such thing as scrupling of Ceremonies, but obedience active and passive, even to Pagan Governors; and conformity to Christian Church-Orders, was a Characteristical mark of primitive Christianity.  
Whatever the Pleaders name be, to show that his Temper is daring; he tells us, 
p. 11, 12.  He dares affirm, That if the Rights and Ceremonies now in use, in the Church of England, should be altered, some changed, and some wholly laid aside, by the same Authority that did at first enjoin them, the Church of England would still be as impregnable a Bulwark against Popery, as now she is; and I am fully satisfied (says he) there is no man will deny this, unless he be either a real Papist, or an ignorant superstitious Fool.  
The King, Parliaments, and Convocations have denied it; and I am fully satisfied they must and will deny it on these accounts following.  
1. On the account of the great danger that universal Observation and Experience have found to be in such Innovation as he pleads for, in altering the Constitutions of a Church [that have heen composed and settled by wise men and Christian Martyrs, reverenced and admired by others, incorporated into the Laws of the Land, riveted by Custom and long Prescription] for the sake of such novel Notions, and inconsistent Alterations, as no dissenting Party could ever yet agree in, and such as is inseparably twisted with seditious and penicious Alterations in the State. It being much more true of England, what Optatus said of Milevis, Res publica non est in ecclesia, sed ecclesia in republica; and therefore, that the Church being contained in a Civil Society, must conform its self (in externals) to that which contains it, for Safety and Preservation.  
Which made King Charles the first call such Alteration, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 11.  The old leaven of Innovation, under the mask of Reformation, which in his two last Predecessors days, heaved at, and threatened both Prince and Parliaments. They first desired Alteration of him, and then obtruded it on him with the point of their Swords; with such a trusting to their Moderation, which he there calls abandoning his own Discretion; and shows throughout, that they who began with nothing else but such desires of Moderation and Alteration (as Mr. Bold Pleads for) ceased in nothing else but utter Subversion and Dissolution: And Archbishop Bramhall (whom Mr. Baxter truly calls, 
Lett. to Mr. Militier.  that clear-headed Metropolitan) teaches, That it is a rule in prudence, not to alter (no not) an ill custom, when it is well settled. Needless Alteration doth so diminish the venerable esteem of Religion, and lessen the credit of ancient Truths; break Ice in one place (says he) and it will crack in another. And twenty years smart Experience of the ill consequences of giving way to such fraudulent Pleas for Moderation, and little Alterations, hath made it necessary to deny [without being real Papist, or superstitious Fool] that such Alteration should be made in consideration of the Church of England's being as great a Bulwark against Popery in the Alteration, as without it; especially considering,  
2. The great advantage it would give the Papists; the ill Reflection it would make on the Protestant Reformers; and the Scandal it would cast upon the Protestant Reformation, to see men make no difference between intolerable Superstitions, and innocent Rites and Ceremonies; we have instance of this in Bishop Hooper's scrupling the Episcopal Vestments, of which said Peter Martyr, Such needless scrupulosity will be a great hindrance to the Reformation; and 'tis certain, that there was scarce any thing gave so great check to the Reformation, in France especially, among moderate and learned men, as the putting no difference between the Corruptions of Popery, and the innocent customs of the Ancient Church: For when those of France, that were inclined to the Reformation, saw that the Reformers opposed the undoubted Practices of Antiquity, equally with the Popish Corruptions; they cast them off, as men guilty of an unreasonable humour of Innovation. And so at this day, when men contend about things indifferent, as though unlawful, and would have such Ceremonies as are of truly Primitive, and for the most part 
‖ Can. 30.  Apostolical Practice, equally disused as things perfectly Superstitious, the vulgar Papists (at least) that cannot distinguish, must conclude, that we altar or abolish such innocent Ceremonies as Standing, Kneeling, etc. on the same grounds as we do the rest of their detestable Corruptions; and so by seeing our unwarrantableness in reforming from those innocent Ceremonies, are easily (if not necessarily) induced to believe the unwarrantableness of our departing from the whole Mass of Popery; especially considering, that it is the business of their Teachers to instruct them in this, That we reform from both, on the same grounds; and what can this tend to, but to harden Papists, and scandalise Protestants, and so endanger the Reformed Religion?  
And for these, and perhaps many more weighty Reasons than Mr. Bold, or myself can apprehend, Our Rulers have thought fit, in point of Moderation, to retain the Ceremonies now in use, in opposition to Enthusiastic Innovation on the one hand, and Popish Superstition on the other hand. And therefore Mr. Bold doth very ill in calling every one a real Papist, or superstitious Fool, that will not consent to the Alteration or Abolition of our Church-Ceremonies, on the supposal of the Church of England's being as great a Bulwark against Popery in the Alteration, as without it; I say, he doth very ill to call every such one, by such odious Names; especially considering, that the King and Parliaments are most immediately concerned in it.  
Mr. Bold having told us in the following lines, of the fruit and effect of Impositions, and the want of making some Concessions and Abatements for the sake of those that are yet unsatisfied; adds more particularly, that there are yet two dreadful events which have followed these Impositions.  
1. Many worthy, pious, and otherwise every way qualified Persons, have been hindered from either entering into, or continuing in the Lord's Vineyard to labour and work there.  
1. They hinder themselves: All that the Law doth, is but to hold forth one common Rule, which Mr. Bold cannot deny, but that they may conform to without Sin.  
2. There are as many worthy, and well qualified men of the Church's Communion, as there are Dissenters, who are yet destitute expectants of being called into the Vineyard: I heard a Reverend Prelate but t'other day speaking of an account which the Archbishop said was lately given in to him, of above two thousand such in England: And though it cannot be denied, but among the Dissenters, there are many who Preach well; yet take a great part of those who are most admired by the Vulgar, and you will find, that the excellency of their Preaching lies chief in a faculty they have of moving a Passion; either by transporting or confounding the Imagination with some Mystical Representations, or by thundering into men's ears the most formidable or dreadful Expressions; or by smiling out now and then a soft Similitude, or a chiming Cadency, a curled Metaphor, or some such Pseudotrope; and with insinuating Harmony of voice and gesture, tickle the Soul up into the Ear of the weakest Sex especially, and those of shallow Judgement and warm Affection; but are more like to provoke the Scorn and Laughter of a sturdy Profligate, than to convince his Judgement, or work upon his heart.  
But among the conforming Clergy, the business in preaching, is not to stand fluttering in mystical Nonsense, and Stentorian Noise; but to deliver themselves gravely and considerately, rationally and judiciously, calmly and modestly; to enlighten the Hearers minds with such substantial and nervous Discourse, as is fitted to stop the mouths of Gainsayers, that they shall not be able to resist that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Spirit and Power of Reason and Religion with which they speak; And of these, since God has spoke the word, great is the company, more by some hundreds than the Vineyard will hold: And therefore 'tis not to be believed that the hindering Dissenters on such dangerous and unreasonable terms on which they would come into the Vineyard, is such a dreadful event or effect of Impositions, as Mr. Bold speaks of; especially considering (as has been shown) that the hindrance is of themselves.  
2. Another dreadful event or effect of Imposition, that he instances in, is this, 
P. 12.  The constant imposed use of these things has almost unavoidably begot in the minds of Ignorant People, a belief, that they are indispensably necessary, and undoubted parts of those Ordinances to which they are annexed, etc.  
The 30 Canon yields sufficient Answer to this, in these two particulars.  
1. That the abuse of a thing, doth not take away the use of it.  

Comm. Prayer Preface, concerning Ceremonies.  2. The Church has positively declared against the retaining any Ceremony in use, which may be abused to Superstition.  
3. Why may not the ignorant People, as well believe them indispensably necessary to be used, as indispensably necessary to be disused? the Superstition of the one is just as much as the Superstition of the other. But,  
4. I know no Error in the belief of Ceremonies being indispensably necessary, and undoubted parts of the Ordinances they are annexed to. Mr. Calvin himself seems to be of that belief; when he calls those Institutions, which are founded in Scripture, 
Instit. lib. 4. c. 10.  prorsus divinas, altogether Divine; Divine, because a part of that decency, the care and observation whereof is commended to us in those words, let all things be done decently and in order; but humane, so far as they are appropriated by men to some circumstance of Person, Time, or Place.  
Mr. Bold proceeds next to play the Empiric, in prescribing to the body-politick, Church and State: The disease is, falling out and quarrelling about old Rights and Ceremonies, p. 8. & passim; and he has no remedy for this; but the Churches yielding [to its Enemies] in altering some, and wholly laying aside other of her Ceremonies, p. 11. That abatements might be made to Dissenters, p. 12. who are to be Proselyted by the Churches condescending and yielding, p. 19 And the like throughout his Book, like a Vein through his Body; and thus he prescribes to Parliaments in chief, p. 25.  
Can any thing be more Baxterious, than such arrogant prescribing to Princes and Parliaments? Or is not this, as if he had said, that the makers of the Law must concede to the Subjects of the Law? that Laws and Lawmakers, both, must conform to Nonconformity? that Parliaments and Synods, [those most august and venerable Assemblies in the World] must stoop to Sceptics and Innovators? Authority and Antiquity to Novelty and Bigotry? Primitive practice to innovating humour? and Majesty its self to peevish, and turbulent, and endless Scrupulosity? And all this, says Mr. Bold, to satisfy some that are unsatisfied, i.e. (as some love to speak) unsatisfied in Conscience, profanely calling by that sacred Name of Conscience, what men of greatest Learning, strictest Piety and Holiness, and most comfortable Consciences, have called sturdiness of Opinion in some, weakness and unsetledness of Judgement in others, and indeed a mere fear of doing what God commands, for fear of Sin: But pursuant to his Plea for the Churches yielding to its Enemies in the Alteration and Abolition of Church-Ceremonies, He tells this dull Story from Beza, that was a sworn Enemy to Episcopacy:  
A Nobleman having finished the building of his house, suffered a great Stone to lie before the house, which he had no occasion for; the People stumbling at it in the dark, complained; the Noble man would not suffer the Stone to be took away, but ordered a Lantern to be hung out over it; this not securing the People from the inconveniences of it, the Nobleman was at last entreated to remove the Stone and Lantern both: But whether he did remove them or no, that Mr. Bold keeps to himself.  
Without any remark on the impertinence of this dull Story, 
Serious and compassionate Enquiry, p. 10.  I shall be so civil to Mr. Bold, as to return it from a more considerable Author than Beza, thus:  
Apelles to deride the conceited folly of the Age, exposes to public view, a Masterpiece of his Work, and as it usually happens (by the encouragement of the Proverb, Facile est inventis adhere) every body pretends to skill in reforming; scarce any passed by, but passed their Verdict on the Picture, all generally commend it; yet to give some instance of their skill, every one finds some fault or other; one would have had more shade, another less; one commends the Eye, but blames the Lip, etc. The cunning Artist observes all, but says nothing; and still as any Passenger gave his Verdict, he altars the Picture accordingly; the result was this, by its Alteration and Reformation, it became such Abomination of Deformation, such a horrid monstrous Piece, that the very Reformers themselves wondered at its Ugliness. Apelles to right himself, produces another piece of the same Art and Beauty which he had hitherto kept up by him, and so had escaped their censure; with this he upbraids them thus, Hanc ego faci istam populus: This I made, the tother is a Devil of your own making.  
Now not to be so abrupt as Mr. Bold was, as to run from my Story without any Application. Christian Religion was by Wise and Holy men, our Reformers, divested of those meretricious and gaudy Accoutrements, that the Papists had dressed her up with, and habited her according to primitive simplicity; but this (though amiable of itself) would not please every Body, every Sect or Party would have something altered, which if it were allowed (the Opinions of men are so contrary to one another, as well as to truth) the true lineaments of Christianity would be lost, and so our Religion have the same fate, that the poor Picture of Apelles had.  
But in pleading for Alteration of some Ceremonies, and laying others wholly aside, Mr. Bold proceeds to seven Arguments.  
1. The first is this, It is unquestionably certain, that the closer any Church doth keep, or the nearer she approaches to the first Churches, in their simplicity and freedom from humane inventions, the more justifiable she will be; and so on  
1. The Ceremonies we retain are so few, that if compared with the vast numbers used in the Church of Rome, or in the Orthodox Christian Churches in St. Augustine's time, they will appear to be vix quod Thebarum portae, next to none in the comparison.  
2. Those few Ceremonies we do retain, are according to the Practice and Simplicity of the first Churches. The 30th Canon says, we depart from the Churches of Italy, France, Spain, and the like Churches, in those points only, wherein they are fallen from themselves in their ancient Integrity, and from the Apostolical Churches, which were their first Founders. Thus the Church of England declares concerning Church Ceremonies in general; and of the Cross at Baptism in particular it says, we therein follow the primitive Apostolic Churches. And  
3. It is on no account more than agreement with the Primitive Churches, that we retain the use of our few Ceremonies, and refuse to yield to Dissenters in altering some, and abolishing others; and therefore according to the Pleaders own Hypothesis, our Church is most justifiable in so doing.  
2. His Second Argument is this, That teaching that humane authority has an unlimited power to impose any thing on the Church, which is not expressly forbid in Scripture, may be of dangerous consequence.  
The word (unlimited) is here impertinently foisted in; for if humane authority has power to impose on the Church what the Scripture doth not forbid, it must in that case have an unlimited power, because nothing can limit it but the Scripture. If you take his assertion without the word (Unlimited) than it is that which Dr. Sanderson called the very mystery of Puritanism, 
Serm. Preface.  and that which the very Protestant Reconciler doth contradict and confute; 
P. 187.  and which is not only the very characteristic doctrine of the Dissenters, but their chief fundamental, the very ground and foundation of their out-cries against ceremonies, as uncommanded rites, humane inventions, Superstitions, etc. And whereas he says, this may be of dangerous consequence, it's certain that the contrary is so; to teach that humane authority has not this power of imposing on the Church, things not forbid in Scripture, but to demand a Scripture prohibition or precept, for every thing that humane authority imposeth on the Church, is of most dangerous consequence, as Mr. Baxter has sound proved, and shown wherein, by an induction of about Twenty particulars; 
Defence of the Principles of Love; p. 97, 98, 99, 100, 101. etc.  I shall no more than name but some of them.  
1. It draws men into the dangerous guilt of adding to the word of God, under pretence of defending its perfection. (He shows how)  
2. It sorely prepares men for infidelity. (He shows how)  
3. It altars the very definition of the Scripture, and makes it quite another thing, etc.  
4. It tends to cast all-rational worship out of the Church, &c  
5. It will bring in all confusion, instead of pure reasonable worship, etc.  
6. It will fright poor People from Scripture and Religion, and make us, our Doctrine, and Worship, ridiculous in the sight of all the world, (as he shows at large.)  
7. All possibility of Union among Christians and Churches, must perish, if this error prevail, and be practised, etc.  
8. It will have a confounding influence into all the affairs and business of our lives. These and as many more Mr. Baxter doth not barely name, (as I have done) but fondly proves to be the consequence of making Scripture a particular rule of circumstantials in worship; or teaching, that humane authority has not power of imposing on the Church things not forbid in Scripture. To all which, I add, That Sedition and Rebellion is not so apt to arise from any one Presbyterian Tenet whatsoever, as from this; for when men deny humane authority, the power of imposing Church-ceremonies, for want of Scripture-precept or prohibition, they do on the same account call those ceremonies Humane devices, uncommanded Rites, Popish and Superstitious, etc. and therefore (mark the consequence) to be reform; and if the Magistrate will not reform it, the people must; and on this very principle have commenced the most barbarous and unnatural wars in England, Scotland, and other places: And therefore 'tis very disingenuous in Mr. Bold, not only to assert and vindicate this fundamental and most distinguishing principle of Dissenters, but to accuse its contrary [a most undoubted truth] of Dangerous consequences; when 'tis so apparent, that the dangerous consequences are all on the other side.  
He proceeds on this head thus; 
P. ●2.  It is not demonstrably certain, that humane authority has power any further than to punish and restrain indecencies and disorders in the Church.  
Not to say whether this be not that speaking against the King's Sovereign Authority in causes Ecclesiastical, which the 27th Can. censures.  
1. It is demonstrably certain, that humane authority had power to appoint Church-ceremonies, and to determine the circumstantials in Religion. David altered some things, and instituted others, even in the Temple-Service, upon no other authority than humane. Hezekiah on the same authority, and no other, broke the Brazen Serpent to pieces, though it was a symbolical ceremony of Gods own institution. He appointed the Levites to kill the Passover, which by God's appointment was to have been performed by the people themselves: He preferred the Levites to assist the Priests in killing the other Sacrifices, which they were never before admitted to: So that it is demonstrably certain, That humane authority had once a power to determine the circumstantials of Religion. Nor can Mr. Bold tell when or how they came to be divested of it. But on the contrary, when Christ said, His Kingdom was not of this world, he plainly intimated, that he never intended to divest Governors of the authority they were possessed of.  
2. It's demonstrably certain, that the Scriptures do no where restrain the power of humane authority to punishing of disorders or indecencies in the Church; when the Scripture commands, obey every ordinance of man, it supposeth in man, or humane authority, a power of making ordinances; Church-ordinances not excepted; and ubi lex non distinguit, non est distinguendum.  
It has been all along the practice of humane authority in all the reformed Churches, to institute Church-discipline, and to impose it upon the people; and lex currit cum praxi: Thus Calvin himself writes to Farellus; 
Ep. 87.  To prevent the desultory levity of those who affect novelty, it always prevailed in the Church (which was decreed in ancient Councils) That those who would not be subject to the laws of common discipline, should be dismissed from their function. And Beza (on the life of Calvin) that subscription to their Church-discipline was enjoined, not only Ministers but people.  
4. That every Church National has power to institute or appoint its Church-ceremonies, was one principal argument that our Protestant Reformers made use of against the Papists, in altering our Religion from Popish to Protestant.  
3. Mr. Bolde's 3d Argument runs thus; The things we contend about are of such a nature, they cannot bear so much weight as some lay upon them, etc.  
1. How much the less the matters are we contend about, so much the more is the sin and shame of contentious disobedience, and inconformity to them.  
2. The more fit they are to be made a sacrifice to peace; especially when in obedience to that great Gospel-precept of obedience to every humane ordinance, 1 Pet. 2.13. And since Mahomet must to the Mountain, or the Mountain to Mahomet, (as he speaks) for shame let not Governors stoop to Subjects, antiquity to Novelty, and public Authority, the highest on earth, to private fancy, the most humoursome and peevish: Since these things are not (says the Pleader) matter of such moment, 
P. 24.  as moderate men should lay out much of their zeal about.  
He proceeds to show how much mischief men laying out too much zeal, and too much stress upon these things has occasioned; he gives not so much as one instance of the mischief; but instead of all instances, he citys Mr. Burgess in his Sermon before King James, for this Story.  
The Roman Emperor Augustus, in going to dine with a Senator of Rome, saw some company dragging a man after them, that made a horrid outcry: The Emperor demanding the Reason; it was answered, their Master had condemned him to the Fishponds for breaking a Glass of great value: The Emperor stopped the Execution; and when he came to the Senators house, in expostulating the case with him, he asked him whether he had Glasses worth a man's life: That I have, says the Senator, Glasses that I value at the price of a Province. Let's see them (says the Emperor;) the Senator brought them: The Emperor broke them; with these words, Better all these perish, than one man. My Author (says he) left it to his Majesty to apply, and so do I to the Reader.  
And the Reader applies it thus; The Glasses are Church-ceremonies, the Senator is the Imposer of them, the Emperor is the Opposer of them; the breaking of the Glasses, is the abolishing of the Ceremonies; rather than one man should perish, is rather than a peevish Party of Dissenters should be unsatisfied, who could never yet agree in the matter of their satisfaction, or in what alteration, condescension or concession would satisfy them: But as in Queen Elizabeth's time, 
* Dr. Ham. view of the Liturgy.  when to satisfy the clamours of Dissenters against the Liturgy and Ceremonies, upon the impetration of the Lord Burleigh, it was granted them, That an alteration should be made, and a Classis of their own Party was appointed on purpose: But what alteration the first Classis made, was reprehended by a second Classis of them, as more faulty than the old Liturgy; and that second was reprehended by a third Classis, as most faulty of all: Whereby the Queen plainly saw that their clamours for alteration was for they knew not what, and that it was impossible for them to agree in what they would have altered. The case is the same at this day; some dissent on one account, others on another; some hold the whole Liturgy unlawful, others inexpedient only; some hold it inexpedient in some Offices, others in other; some stick at standing or kneeling, others at nothing but the circumstances of Baptism; some have accounted the Scotch Covenant the great Mountain in the way; others scruple nothing but reordination: 
Grand de●ate.  So that as a great Author of their own said, 'Tis as easy to make a Coat for the Moon, as to reconcile them to one another, and make them agree in what alterations they would have. To what purpose then doth any Dogmatist trouble himself with Pleas and Interposals in that behalf. But to return Mr. Bolde's Story of the Emperor and Senator of Rome, 
Serious and compassionate Enquiry.  I will tell him one, from as good an Author as Mr. Burgess, of the Emperor and Senator of Capua.  
The People were all in a rage against the Senate, and would needs have them all deposed; the Emperor Pacuvius Calavius shuts up the Senators all together, and claps a Guard upon them, and then comes to the People and tells them, All was in their power now, advices them to determine their several fates, according to their demerits, one by one; this they readily harkened to; and as they passed a doom upon any one, he approved the Sentence; but before the Execution, he persuades them to bethink themselves of another and a better man to be in his room, since a Senate they could not be without; but here the business stuck, as he had foreseen it would; the People who agreed unanimously against the old Senator, could by no means agree who should succeed; one named this man, another that, but whoever was named by one Party, was sure to be rejected by another; that in conclusion as great a pique as they had received against the old Senate, for want of agreement in better men to come in their room, they unanimously concluded it best to keep the old ones in. Mr. Bold left his story to the Reader to apply, and so do I  
4. Mr. Bolde's Fourthly runs thus; I never yet met with any argument (that I can call to mind) for the absolute enforcing of some particular needless ceremonies to be observed in the Church, by all who live under one Civil government, but what could be of the same force, if it were applied to all the Churches in the world: There is as much reason (I think) that every Church and Congregation for the service of God throughout the world, should observe the same ceremonies, as that all the Congregations in one Nation should.  
1. I shall not here stand to inquire how far this doth (in hypothesi at least) violate the 27th Canon, which forbids and censures all speaking against his Majesty's Authority in matters Ecclesiastical; or whether this doth not (in the same manner) clap the brand of PERJURY, (so far as he is able) upon all Parliaments, who in the Oath of Allegiance and Supremacy (which they are obliged to take before they can sit in Parliament) do assert the King's Authority in matters Ecclesiastical thus, That he is Supreme Moderator and Governor in all causes, and over all persons, as well Ecclesiastical as Civil, in these his Majesty's Dominions [and no other.] Whereas if the King have no more power to enforce particular Ceremonies on all who live under the same Civil Government of England, than he has to enforce it on those of Germany, France, Spain, and other Churches; he is so far from being the Supreme Head and Governor, or having the supreme power in all causes Ecclesiastical, that in all such causes within these his Dominions, he hath no power at all.  
And as in the Church of England, so in all other reformed Churches, there is the same power among themselves, and no other: As the Churches of the Lutheran Confession, 
Dure's vindiciae.  give the Sacrament to none, but kneeling; the Geneva Churches, and the Protestant Churches of France, give it to none but those that stand in the act of receiving; and the like ceremonies there are enforced upon all that live in those Churches under one and the same Civil Government. But  
2. I think it sufficient answer to this, to tell Mr. Bold, that there would be the same reason for every Church throughout the world to observe the same ceremonies, as for all the Congregations in one Nation, in case they were all enjoined by the same or alike Authority.  
'Tis true, Mr. Bold doth seem to bond and limit his aforesaid assertion with this Parenthesis, (if we respect only the observations and reflections that Heathens and the like will make, when they see that in one and the same Nation, people professing the same Religion, do observe different rites) as he supposeth Heathens and the like enemies of Christianity to do, on the account of Christians of different Nations, observing different rites: Which groundless supposal is all he allegeth to confirm and strengthen his 4th bold assertion: Now to see how impertinently this is alleged,  
1. No Church-ceremonies are enforced or not enforced among Christians upon any such consideration, or in any such regard to Heathens, as his Reason doth suppose.  
2. Heathens and the like enemies of Christianity cannot reasonably make any such observations, reflections and exceptions on our holy faith, on the account of our observing the same or different rites in God's service, as the Reason he renders doth suppose. And therefore is very frivolously and impertinently rendered.  
Mr. Bolde's Fifthly runs thus; Long and often experience hath made it undeniably evident, that putttng the penal Laws rigorously in execution against humble, modest, conscientious Dissenters (and I plead for none but such) has not answered the design for which they were intended— Severity (says he) is not a proper method for the satisfying of men's judgements, or the removing of their scruples; with much more to the same purpose.  
When Vincentius seemed to argue thus in behalf of the Dissenters of St. Augustine's time; St. Augustine's Answer was, Nunquid ideo negligenda est medicina, quia nonnullorum insanabilis est pestilentia? what then (says he) is medicine therefore to be neglected, because some men's plague is incurable? 
Ep. 48. Litt. I. K. L.  It is better to love with severity, than to deceive with lenity: Do you think (says that Father) that none are to be compelled when the master of the Family said, 14 Luke, Compel them to come in, that my house may be full; and that he admired with great thankfulness, that they (the Donatists) who could by no other means be brought to think of a change for the better, 
Lit. H.  yet when once affrighted with the terror of the Laws, set their hearts seriously to consider the truth, lest if they should suffer punishment not for righteousness, but stubbornness sake, their patience would be fruitless and vain, and lest they should afterwards find no other reward from God, than what was due to wickedness: And a tolerating of them, he there calls a rendering evil for evil, verè malum pro malo redderemus (says he) And in the same letter of the same Epistle, O that I could show (says he) how many of those Circumcellians, [i. e. the worst sort of Donatists,] are now become good Christians, condemning their former error, whereby they taught whatever they did through their unquiet rashness, was for the Church, (or glory) of God; who had never been brought to this present soundness of belief, unless they had been bound, like mad men, with the Cords of those very laws which you find fault with: And here it is to be remarked of the Donatist-Dissenters of old, and of the Modern Dissenters of late,  
2. What ill use they always made of Toleration and Power, whenever they attained it: While Constantine was Emperor, none petitioned and pleaded more for Toleration than the Donatists, and declared themselves utter enemies to any person or principle that was for disturbing or punishing men for conscience sake: But as soon as Julian was settled in the Empire, and (with a design of rooting out Christianity) countenanced the Donatists, gave them Toleration, and at last restored the Churches to them: that Apostate Emperor himself was not so imperious, so tyrannical and sanguinary as they. In like manner the Modern Dissenters (as Mr. Bold says of the contrary) long and often experience has made it evident, that the toleration which they lately enjoyed, made them as imperious as ever the Laws would suffer, especially in 81, and 82; when a Conforming Minister (as I am credibly informed) could scarce walk London Streets without some open affront offered him by that Party. But when they had the power in the Usurpation-times, let who will read Mercurius Rusticus, and the like Books, and he shall find their barbarous cruelty in Persecuting, scarce exceeded by the Mari●n Persecution. They inflicted censures for a mere suspicion of covetousness, for dancing at a Wedding for a superfluity in Raiment, for fetching a little water on the Lord's day to boil a Pot, or wash one's hands, though not twenty Yards distant from their Houses: Whereas the mild and wholesome Laws against Dissenters are executed on them for crimes of another nature, for Sedition in the State, which, as long and often experience has made undeniably evident, has always accompanied Schism in the Church.  
3. But why doth Mr. Bold call it severity, and (as in his Sermon) Persecution? Did the King treat them as those of their principle do in New England, such as descent from them, with banishment and death. The Independents of New England impose a penalty of five shillings a day on all that come not to hear their Sermons; they banish all the Antinomians, 
Thornd. forbearance of Penalties.  and put the Quakers to death: Or were they treated by us, as we are by Papists, with a go ye cursed, sending them to Hell with anathemas, for mere inconformity and no more? then indeed one may talk of severity or persecution either, and plead for Moderation towards Dissenters. But instead of this, our Church calls them Brethren, and treats them like such. The King indulged to them as great a Toleration as many of them would desire, till the fruit of it appeared in a barbarous conspiracy against his Life and Government. I say the Fruit of it; 
Anno 1683.  for it's impossible to apprehend how such a Conspiracy should be contrived and carried on with any hopes of success, without strong presumption and confident expectation of help and strength from the Dissenting Protestants; which makes it evident and certain, that though the generality of Dissenters be acquitted from so much as knowing any thing of the Traitorous design, yet it cannot be denied, but that it is eventually, and per accidens (at least) the effect and product of the Nonconformity; and this will appear to be undeniably, true by this Dilemma. This Conspiracy in 83▪ was contrived and carried on either with hopes of success, or without hopes of success; without hopes of success, no such conspiracy ever was, (or can possibly be imagined ever to be) contrived and carried on: With hopes of success this could not be, without expectation (if not grand assurance of help and strength from the Dissenting Party; for no other Party could afford them any help considerable. And to say, that any Church-of- England man were, or possibly could be concerned in it, is that most senseless of all absurdities [a contradiction in the terms]; for a Church-of- England man he cannot be, who is not well affected to the King, the Church, and the Government: Now is it not a contradiction to say, that a Person or Party well affected to the King, should be in such a Hellish conspiracy against him? that one well affected to the Church and the Government, should be in conspiracy against the Church and Government? If it be said the Conspirators came to Church, received the Sacrament, observed the Ceremonies and Orders of the Church; why this would argue their greater hypocrisy, and the more dangerousness of their Faction, but would be conclusive of nothing against the Dilemma: Which makes it as clear and plain as any first principle, That the late Fanatic Plot in 83, was eventually (at least) the effect of Nonconformity: This I say cannot be denied, though it should be granted, that not one Nonconformist in England so much as knew of it till the public discovery.  
So that whereas Mr. Bold talks of the rigorous execution of penal Laws not answering the end and design they were intended for; it's evident from hence, that so far as not putting the Laws in such execution on Dissenters doth minister to the increase of their Party; so far it doth gratify and minister to the designs of Fanatic Conspirators, though the Dissenters were ever so innocent, and as great haters of such conspiracy as the most loyal Conformists whatever.  
But the main thing that Mr. Bold insists on in this place, is this, that the rigorous execution of the penal Laws doth not answer the end it was intended for; (which is suppressing Nonconformity) but doth rather encourage the thing, and increase the Party: For this he appeals to long and often experience; and this he asserts at large, with the greatest assurance imaginable. Whereas 1st, in statu quo, the thing is yet sub judice, the event scarcely yet discernible, the effect yet scarcely known, because since Queen Elizabeth's reign, the Laws have not been put into rigorous execution till this last year. When Mr. Bold wrote his Book, the rigorous execution of the Law was much relaxed, and it was the relaxation that so increased the Party: Our State-Physitians have found it so, that that pestilent Lax, was the true morbific cause of that dangerous superfaetation in the Body politic. And let Bold Quackling pretend what they will, Perilis in sua cujusque arte credendum est; and thus as to the present or late state of things.  
2. If we look back on former times, Long and often experience has made it undeniably evident, that putting the penal Laws rigorously in execution against Dissenters, hath answered the end for which they were designed. i e. Hath suppressed Dissenters, and reformed Nonconformity, when nothing else would do. 
Hist. of Presb. lib. 9 n. 25, 27.  In Queen Elizabeth's Reign, it was enacted in Parliament, That whosoever should be found at any Conventicle or private meeting on pretence of Religious exercise, were to suffer imprisonment, or to departed the Realm, never to return without leave first granted, and the failure herein was made Felony: And it was such sharp Laws made against them, and rigorously executed on them, that utterly suppressed them, and thereby effectually promoted the peace and tranquillity of Church and State, when all other means failed; and that it was K. James' relaxing this rigour that first revived their faction, is undeniably evident to any that understands the History of England for these Hundred and Thirty years' last passed.  
And of Old, the whole History of the Donatists doth make evident, 1. That as the Emperors and their Councils became more zealous for the Christian Religion, their Laws were made more and more strict against Dissenters, and executed with more and more rigour, according to the growth and proportion of their zeal for Christianity. And 2dly, that putting the Laws rigorously in execution, was the only thing that restrained that dangerous faction, and restored peace and unity to the Church: Mine own City (says St. Augustine) which was once all Donatists, 
Civitas mea cum tota esset in parte Donati ad unitatem Cathol. timore legum imperialium conversa est. Ep. 48. lit. V X.  is now converted to the Unity of the Church by [this very means] the terror of the Imperial Laws: The terror of the Laws was so profitable to them, (says he) that they did bless God for them, saying, God be thanked that hath quickened us, stimulo terroris, by the terror of the Laws, to seek and to find the truth. Others (says he) say we were frigheed by false rumours, from entering into the Church, which we should never have known to be false, if we had not come to the Church; and we should never have come to it, if we had not been compelled: And in his 50th Epistle to Bonifacius, They who formerly had been on the Donatists' Party, thanked God, that now by the correction of the Laws they are delivered from that fur●os● pernicies, as he calls their Nonconformity; and that they who did so hate the Laws, do now love them, and rejoice in the cure that they had made on them, as formerly they did in their madness detest the wholesome Laws as troublesome to them. He elsewhere calls them mad that divide the Church, and would have them like madmen tied and bound with the Chain of wholesome Laws and Severities: 
Contra hos Imperator (Constan.) lege sancivit, auferri eorum oratoria & Ecclesiis applicari & neque in domiv●s privatorum eos Congregationes, neque publice celebrare, sed in Ecclesia Cathol communicare & in eam cunctis convenire s●●debat, propter quam legem haeresi on m●mor am arb●tror fuisse destructam. Hist. trip. lib. 3 c. 11.  Constantine the first Christian Emperor finding the Church divided and disturbed by Schismatic Dissenters, made a Law against them, forbidding and suppressing all their Conventicles, by which very means (says Sozomen) the memory of Schismatics was utterly destroyed. And whereas Mr. Bold says, 
P. 28.  that severity is not a proper method for the satisfying of men's judgements, or removing their scruples. I answer, St. Augustine says, that he was once of that mind, and was not for having the Laws rigorously executed against Dissenters; but he acknowledges his error in it, and tells us that this opinion of his was conquered and changed non contradicentium verbis, 
Ep. 48. . V  sed demonstrantium exemplis; i e. as Mr. Bold speaks, by long and often experience. 'Tis true, says St. Augustine, 
Let. T.  none can be made good against his will, but the fear of suffering may make him leave off his animosity against the truth; or make him willing to receive the truth which he formerly knew not, and persist in it when he knows it. We know many (says he) not only single persons, but whole Cities, that were Donatists (or Separatists) now become good Catholics, hearty detested their devilish separation, and fervently loving the unity (and Communion) of the Church; all which were made such Converts by the fear of those Laws which 
* Speaking to Vincentius a Donatist.  you so disl●●e: And these examples propounded to me by my Colleague, made me change my opinion: For saith he, I was once of that opinion, that no m●n ought to be compelled to the Unity of the Church but that this was to be done only by force of 
* V●rbo agendum disputatione pugnandum ratione vincendum.  argument and disputation, that they were to be convict by Reason, not compelled by Law; for this I thought could do nothing but make open Schismatics, 
Litt. V.  or counterfeit Catholics; but this I was convinced to be an error non contradicentium verbis, sed demonstrantium exemplis, by long and often experience. And therefore the Holy Father in his Epistles to Bonifacius, Januarius, Festus and others, doth mightily press the rigorous execution of the Imperial Laws against Dissenters, not only at that which is necessary to the unity and safety of the Church, but of sufficient tendency to satisfy m●ns judgements, and remove their scruples, by compelling them to the most apt and proper means of that satisfaction and removal: But suppose that it were not as the venerable St. Augustine says, but as Mr Bold says, that severity is not a proper means to satisfy men's judgements, or remove their scruples: Yet,  
2. It cannot be denied, but that it is a proper means to preserve the Church's unity; and therefore Constantine the most Religious Emperor, the first that ever made Laws against Dissenters, did not seek to bring the Heathens to Christianity by severity and force; but by severity and force he endeavoured to keep the Christians in unity, and to that end enacted many severe Laws against the Dissenters of those times; such says Augustine as did in conventiculis suis separatim congregare. And 'tis remarkable, that though the Laws made against those Donatist-Dissenters, were not only great pecuniary mulcts, but banishment, and seizing their Goods for the Emperor's use, as I understand those words ut fisco vin●icarentur; yet doth the holy Father account these laws so favourable, as not to punish but admonish only; 
Lit. O.  and having spoke of the Paganish Idolaters being punished with death for their Idolatry, as that severity which the Orthodox and Donatists both did approve of and rejoice in; he adds, 
Lit. O. P.  that the wickedness of Schism is worse than that of Idolatry; which is a broad intimation that that holy man thought Schism a Capital crime.  
And here I cannot but take notice of his calling the wholesome execution of the Penal Laws, by the odious name of Persecution, and not only so, but like the Donatists of old, and the Jesuits of late, doth wrest and rack the holy Scripture, to make it speak its sense of it: Witness that very Text on which he preached his printed Sermon, Gal 4 29. As he that was born after the flesh, persecuted him that was born after the Spirit, so it is now, where the Apostle doth plainly make the party prosecuting, to be the party persecuted: It was Isaac and Sarah that corrected Hagar and Ishmael and yet (says the Apostle) Ishmael he that was born after the flesh, was the party persecuting, though the party suffering By which we may understand (says St. Augustine upon the place) that the Church rather suffers persecution by the pride and wickedness of carnal men, 
Ep 48. Lit. L.  [by their Ishmaelitish reproaches] when she endeavours to amend them by temporal punishments and corrections, than they by the Church; so that whatever the true Mother doth in this case, though it may seem harsh and bitter, yet she doth not render evil for evil, but endeavour by wholesome discipline to expel sin; not out of hatred or desire to hurt, but out of love to cure: Whereby it doth plainly appear, that the execution of the penal Laws against Dissenters (for of such he speaks) is so far from being Persecution, that in that case, the party Prosecuting is the party Persecuted [with Ishmaelitish reproaches, as being Persecutors, &c] But the best account of the true notion of Persecution, is in the learned Dr Hick's Sermon of Persecutiand thither I refer the Reader.  
6. Mr. Bolde's 6th Argument is no more than this; It was never known that any Indifferent Ceremonies were universally imposed in a knowing age, and the opinions of all good men did agree to them  
Which is no more in effect, than if he had said, That because some good men have not agreed to the use of some Ceremonies, therefore the Church must prostitute her authority to every Sceptic Innovator in altering her ancient Constitutions.  
7. H●● 7th and last is taken from our condescensions to the Papists in a ●●n● our Rubric, Public Service, and Articles, in order to the bringing of the Papists to join with us in our worship etc. He instance in the Churches expunging that passage in the Littany, where we prayed to be delivered from the tyranny and all the detestable enormities of the Bishops of Rome, etc.  
'Tis true, that for the first Eighteen years of Queen Elizabeth, few of the Popish Recusants absented themselves from our Churches, till Pope Pius the Fifth, by his interdictory Bull would have all communion with us renounced; and in mere hopes of uniting and bringing them over to the Reformed Religion, there was that condescension and compliance made; and the like and greater concessions were indulged (or offered at least) to the Nonconformists in Queen Elizabeth's time, till it did appear that they would be satisfied with no other concessions, than what were judged inconsistent with the safety of Church and State.  
Mr. Bold having finished his Seven Arguments against Imposition of Church-Ceremonies, and execution of penal Laws, has this one Story more, that when the Emperor took a Bishop in complete Armour, he sent the Armour to the Pope, with this word, haeccine sunt vestes Filii tui?  
Whereby Mr. Bold would insinuate again (as the Precedent words show) that only Arguments and Reasons, and not coercive means, are to be used with Dissenters.  
The error of this hath its refutal from some of my last Citations out of St. Augustine: 
Ep. 48. Litt. T.  And therefore no more but to return the Story: Paulus Emilius, 
Val. Max.  a Noble General, when several of his Soldiers took on them to prescribe and suggest to him their several models of management and discipline, Acuite vos gladios (says the General) mind you your Swords, and your business, be ready to obey, and execute what shall be commanded you, but leave the discipline and management of affairs to me your General: q. d. let Governors and Government alone, keep you your station, and mind your business in opposing the Enemy, and obeying your Commanders, but do not dare to meddle with controlling, directing or prescribing to those whom it is your business to obey. But if these bold Soldiers that prescribed thus saucily to their General, should have turned Runagadoes, and been caught by him [like this Pleader with his Militant Apologies for Dissenting Enemies,] going over into the Enemy's Camp, no doubt but he would have given them the very edge of Martial Law.  
Thus have I faithfully remarked all that I judge any thing argumentative in Mr. Bolde's fraudulent Plea; which is indeed nothing else but arrogant dogmatizing and prescribing to Superiors [instead of Pleading] for licentious and disorderly Toleration [on pretence of Moderation] of the sworn enemies of the Church and Government, [under the name of Dissenters] I see little else in his Book, but what is fairly reducible to one of these heads, Impertinency or Scandal; of the former sort is his spending so many Pages in telling who they are he pleads for; they are (says he) more particularly, men of such Learning as Mr. Baxter, Mr. Hickman, etc. Mr. Hickman I know not; Mr. Baxter's Learning no honest man will envy: He must be acknowledged a Learned man: If he had not skill in fencing, he could not be so quarrelsome. Arrius was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was accounted the most logical, and one of the most learned in his time: But what of that? The Orthodox Bishops thought him never the more fit for Church-toleration or comprehension: But speaking of Impertinencies, the very name forbids me insisting on the thing.  
And so of his scandals also, which are so detestable and notorious, that it were a scandal to publish but the rehearsal of them; witness the Story of the Register, p. 40, which for its scandalous reflections on the Ecclesiastical Government, there's nothing in Martin Mar-Prelate; H'ye any work for the Cooper, or the Cobbler of Gloucester, can exceed. So of those whom he charges with sitting [as the Reader must compute it] Sixteen or Seventeen Hours together in a Tavern or an Alehouse, p 19 His fraudulent suggestions touching the great evil of imposing Church-ceremonies; with many the like, which run through his Book, like a vein through his Body; and which I cannot repeat without sin and shame: Or if I could that, It would even tyre an indefatigable Reader to lead him through all the dark and dirty Labyrinth of his defamatory Libel.  
I must therefore be abrupt in this Appeal to the Reader; whether it be not the part of a most abominable Church-Traytor, to play the CHAM with the Church, in such a treacherous and deceitful manner.  
FINIS.