A DIALOGUE Between Mr. CANTERBURY A Church of England-Man, AND Mr. SCOTT A DISSENTER.  
To which is added A Letter by Way of a Postscript, Clearing the Objections against the across in Baptism, and EPISCOPAL GOVERNMENT.  
Printed in the Year, 1698.   

To the most Moderate of the DISSENTERS.  
Dear Countrymen and Friends,  
SOME of you, I believe, out of very good Design to save your own Souls, have deserted our Church. And truly, if there had been any real ground for the mighty Noise that of late has been made against our Liturgy, and Church-Government, I should not have troubled you with this Dialogue: No reasonable Man can blame you for avoiding Things which are really Superstitious, or making your Salvation as safe as may be; but wise Men should not easily be carried away with empty Words, which are only made use of by others to weaken the Protestant Interest. I have red over and over our controversy, and it is most certain that Lay-men can have no Concernment in it, but only when they receive the Sacrament of the Supper; were you commanded to fall down upon your Knees at the Elevation of the Host, according to the practise of the Church of Rome, you might have Pretence to Charge us with Idolatry; but our Church declares against a Substantial Change in the Elements: If it is our Duty to pray to God on our Knees on stated Hours, how can it be criminal to give God the like Ceremony, when we are at the most solemn Ordinance in all Religion? I have in these Papers avoided Prolixity, and all Rhetorical and affencted Expressions, that you may in a little Time, and with Ease understand your Duty. If they will rectify your Mistakes, which( though I believe contrary to your Designs) are very destructive to the Happiness of the Church the Peace of the Nation, and the Glory of God, I shall be fully satisfied; and that little Time that you will spend in the reading of them, will to be very good Purpose.  
You must own that Divisions are very warmly spoken against in the New Testament, which Consideration may justify me for Writing, and oblige you to understand perfectly what Grounds you have to separate from our established Church.   

A DIALOGUE Between Mr. CANTERBURY AND Mr. SCOTT.  Mr. Cant. 
NEW Neighbour, you are extremely welcome to our Parts; I propose a World of Happiness to myself by our mutual Friendship.  Mr. Scott. 
I thank you, Sir, for your kind Wishes; I confess, I have sufficiently tasted of your generous Disposition while we stayed together under the Tuition of that good Man Mr. B. a Person of primitive Simplicity and Holiness.  Cant. 
I love to speak as favourably as I can of the Dead: if we make some allowances for the time in which he lived, he was a very good sort of Man. But pray walk to this Room, that we may be out of all Disturbance.  Scott. 
I shall be directed by you; you are extremely neat in your House: pray whose Picture is that that lies in the middle? methinks, Courage and Parts may be red in that Face; upon my Word, it promises well.  Cant. 
You are not at all mistaken in your Conjectures: but the Effigies is nothing to the Original; it is the Picture of the Good, but Unhappy, Archbishop LAUD.  Scott. 
Strange! how we Mortals are deceived? and is it so? let us talk no more of him; it had been well for England if he had been a Man of such moderate, and peaceable Principles as our old Master B.  Cant. 
I do not love to make Comparisons, and especially between great and ordinary Persons; and yet I cannot believe that any English Man ever intended nobler Projects for the Benefit of Religion, the Reputation and Honour of the Church, than that unfortunate Gentleman: Men may make other Pretences, but after all, nothing but his great Diligence and Care for a competent Maintenance for the inferior Clergy, and his unwearied Zeal for Order and Unity in the Church, brought him to the Block.  Scott. 
Certainly, Sir, you are widely mistaken about the Bishop.  Cant. 
Not at all; and if you did but impartially peruse his own excellent Apology, published by Mr. Wharton, you would quickly have a just Indignation against those Men who robbed him of his Life and Reputation too.  Scott. 
He was certainly a very violent and furious Man against the Godly, who had more Religion in them, than to submit to his Fancies and superstitious Inventions; and to our Misery, he has left too many Sons like himself, who are the Troublers of Israel: if their Wings be not clipped, this Nation will never be happy.  Cant. 
I find our conformable Clergy are out of your Books; I must declare, that I cannot subscribe to the judgement you pass on our Clergy: for as far as I can observe, they are quiet and peaceable Men; Persons of Loyalty, Learning, and good Temper; and they have with great Success vanquished the Champions of Rome, and are not in the least afraid to encounter the Goliah's of Geneva, who with equal Zeal, contrive the ruin of our Church: I speak to a wise Man; is it not an odd Course to form a Character of any Man, from the Account only given him by his Enemies? you may lay down this for a Maxim, that they are generally mistaken, who ground all their Censures upon the Libels of a contrary Faction, and the Authority of professed Adversaries: if these men you talk of, have been guilty of some Faults,( for none are altogether perfect in this World) where is the Prudence, Honesty, or Virtue in making Satyrs against them in all Company? Religion suffers by our Reflections upon the Men of the sacred Profession, and so Atheism and Profaneness get Ground, and Wickedness thrives and prospers: believe me, if we do not reverence the Ministers of the Gospel, and maintain their Authority, Christianity will be miserable exposed to the wanton Humours of Infidels and profane Wits.  Scott. 
Pray avoid all Heats and Passion; Moderation is a thing that I love with all my Soul, yea, I could pawn all that is dear unto me, only to establish that excellent Temper, throughout the Nation.  Cant. 
Very good Sir, but are you for a Dish of Tea this Morning? it is what I love.  Scott. 
With all my heart, 'tis a very innocent thing, and I am better pleased with it, because it does not ferment my Blood and make me hot, I am always for moderate things, as Diet, Recreation, and a moderate Clergy too.  Cant. 
And why not for a very moderate and slender Encouragement to the Gentlemen in Black? and upon very good Reasons too, because the Men of that Profession are not to mind earthly things, but are to expect a Reward in the other World.  Scott. 
You mistake my meaning upon my word, I was only about to tell you, that I am extremely forry, that most of the Conformable Clergy are so stiff and ceremonious at this time of day, the generality of them, I will not say all, do constantly use the across in Baptism, red every Tittle in the Book of Common Prayer, wear the Surplice, even upon Holidays, yea, and to a Man's Astonishment, deliver Sermons for the Lawfulness and Decency of these Things.  Cant. 
A Thing not to be suffered at this Juncture of Affairs: they cannot certainly be guilty of such a high Charge. What, will they still show their Teeth against the sober Party? will they never be reconciled to the good old Cause? they must be Men of great Mettle, who dare speak openly against Divisions, or deliver Speeches in Defence of the Church of England, as by Law established. I wonder at their Courage for my part, that I do.  Scott. 
You may wonder, but so it is; for I cannot find that the generality of your Church-men are at all disposed to part with their Popish Fopperies, or to express any Willingness, that Orthodox Ministers should have fuller Liberty to exercise their Gifts. Your Tantivies and Cathedralists cry up the Common Prayer book, as the Brethren of the Trade did the great Diana of the Ephesians: and after all, 'tis but a relic of Popery, and they who use it, have not the Spirit which makes our Addresses acceptable to God.  Cant. 
What greater Liberty would you have for them? what, you would have our Ministers turned out of their Livings to make way for your gifted Teachers? Look you, Sir, I have great Charity for you, and some of your Party; but you speak the very Sense of an Atheist, when you reproach all our Ministers at that high rate, as if Gain was their Godliness, and all their Zeal proceeded only from temporal Interest. Believe me, your inconsiderate Censure warms my Blood, and forces me to declare to you, that you have quiter forgot your beloved Moderation. What did not Famous Cranmer, Latymer and Ridley pray with the Spirit do you think, when they have made use of this very Book in all their public Devotions? was it Humour, or the Spirit of God that induced our Reformers to compile it, and to protest against the Innovations of Rome? had they the Spirit or not, when they gave their Bodies to be burnt for the primitive Faith? By vilifying the Common Prayer Book, we kick the Ashes of our pious Reformers, and do greatly lessen their Reputation and Excellency. A devout Liturgy, as ours is, stints no Spirit that I know of, unless the Spirit of Rancour, Faction, Treason and Rebellion: And 'tis too well known how the Lords Anointed in the late times of Confusion, was abused by the free Exercise of some Mens Parts in their unsanctified Devotions. I remember to have red somewhere of one who drew an Argument for the Excellency of the Christian Religion, from the remarkable Hatred that the Monster Nero bore to it, the Application is very easy: For the Antitrinitarians, Quakers, Anabaptists, independents, ay, and the Presbiterians, who are more spruce, neat and rational, than other Separists, do with one Consent conspire the Destruction of our public Liturgy, and it is well known that to re-establish Popery in England, Queen Mary at her first coming to the Crown, repealed all the Acts of Parliament which were made in favour of the Common Prayer Book.  Scott. 
Indeed you tell me some News which I never heard of before in all my Life.  Cant. 
It may be so, for Men of your Principles are as much lead on by an implicit Faith, as the most bigoted Papists in the World; you seldom red any Controversial Book that relates to our unhappy Disputes, but what seems to favour your own Tenets; and if I am rightly informed; you are wholly guided by the judgement of your Pastors in the Choice of your Books; if that be the way of it, we can give a very good Reason for your obstinate Aversion to our excellent Constitution. Your rabbis, I must tell you, are so wise as to think that the Bishop of Worcester's Unreasonableness of Separation, and Dr. Puller's Book of the Moderation of the Courch of England, would put you to a Nonplus, if carefully red, and then the Goodness of our own Cause and the Weakness of yours, would quickly appear.  Scott. 
Indeed I blame myself for not reading both Sides; but may be your Churchmens Books are like their Preaching, not at all for Edification.  Cant. 
I must take notice of your great Reflection upon the Learning and judgement of our Episcopal Divines; and to retort upon you, I am fully persuaded, that there are some among you cried up for Men of extraordinary Gifts, and from whom a wonderful Edification is constantly received, that are no more fit to be Teacher, and Governors in Religion( as one expresses it) than Mountebanks to compose Dispansatories, or to be Presidents of Colleges of Physicians: nor is it any great Wonder, when any Man that has but Confidence, may preach in some of your Congregations. Ordination by Imposition of Hands, attended with Prayer and Fasting( though it be a Ceremony of Divine Institution) is in a manner wholly laid aside by you; yea, and I sinned Books too written against the Necessity of it: so that if your Ministers be Men of Ability and Learning( as doubtless some of them are) you are more beholding to the goodness of Fortune, than to your own prudent Caution in looking out Men of honest Report, and sufficient for these Things. I have red a great Number of Books written by all Parties, and I declare without Partiality, that I cannot find such Clearness and Strength of Reasoning, such profound Apologies for our holy Faith from any, as from the conformable Clergy. Let the Multitude of Volumes which they have published, clear them from such a base Censure. Indeed did Edification consist in a mournful Tone, in a sad Countenance, in beating the Breast, in extended Arms, or in peculiar and affencted Phrases, there might be some Truth in your Pretensions. Things of this Nature may go very far to captivated the Affections of the more unthinking Part of the World; and they that are most skilful at them, may have the Applause and Hums of the Illiterate, who do not at all understand what Improvement, and what Edification means, as to Necessary and Divine Truths.  Scott. 
You surprise me with your Novel Opinion, ay that you do; for several Persons flock to our Meetings only out of a sincere Desire of being better instructed with us, than they can be from your Pulpits.  Cant. 
I know that is an Objection that is frequently in your Mouths; but what Reason can be assigned for it? for in common Conversation the Conformists seem to have as good natural and acquired Parts as any of your Ministers: and if any Divine, Moral, or Philosophical Subject happens to be started, I assure you, they do handle it as handsomely, and as judiciously,( to speak modestly) as any of those whom you so much extol. The Episcopal Divines are as well, if not better furnished with Books than the Disciplinarians. Our Ministers have lived in the Schools of the Prophets( I mean in Universities) many Years; yours only in a private School, or it may be from a Trade to the Pulpit. Our Ministers have had the Advantage of hearing many excellent Difcourses preached upon all Subjects before the Universities, and very judicious Lectures in Divinity red in their public Schools, and in their private chapels. Who are better qualified do you think to edify Men?  Scott. 
You offer very fair Things towards my Convicion as to this particular Point; though after all, our Men are generally thought to be the best Preachers and Expounders of God's Word.  Cant. 
Offer me nothing without a Reason; do not think to impose upon me with your empty Phrases of gifted Men, and profound Divines; Mens Education, and public Performances in Print shall weigh more with me I will assure you: I remember that just now you were very hard upon our Ministers for not warping a little more to the Humours of the present Age; you charged upon them too much Stiffness and Resolution to keep Things in Statu-quo. But it frequently happens, that some Men are blamed for their Honesty and Constancy to defend a good Cause: Take it as you please, I would sooner submit to the judgement of our present King, than to yours. And I shall give you his Opinion in his own Words, in his late Injunctions; We being sensible,( saith he) that nothing can more effectually conduce to the Honour and Glory of God, and the Support of the Protestant Religion, than the protecting and maintaining the Church of England as by Law established, which we are resolved to do, to the utmost of our Power. Mark that, will you? what, would you have our Ministers oppose the judgement of our King, and contradict their own repeated Declarations for the Excellency of our Church, when nothing but the Clamours of our Enemies, who gape after her Revenues, can pretend to blemish her? indeed, were the Terms required by our Church immoderate in themselves, I should be the first Man that should pled for Forbearance and Relaxation, and if that was the present Case, no maintain the Church as by Law established, would be a troublesone, and a culpable Zeal in the Clergy. But let Men wrangle to Eternity, they will never be able to prove to the Satisfaction of wise and indifferent Per2ons, that the Church of England is guilty of this Charge. Believe me, Mr. Scott, the Moderation of our Church is very eminent and notorious to all who understand her excellent Constitution. What sober Stranger would not look about him, and stand amazed at the mighty Noise that is continually made about two or three Ceremonies, to which no manner of Holiness in the World is attributed? Why should Men take it so ill, that few harmless Laws are made for the Government of the Church? is Uniformity in itself a Snare to Mens Consciences? and why should Men claim what Liberty they please as to Ceremonies and Church-Discipline, from their superiors, and yet will heavily yoke their own Congregations with their own private Orders and Decrees, as if they were infallible, or were perfect Lords over other mens Consciences?  Scott. 
What would you have upright Christians do? would you have them comform against their Consciences?  Cant. 
I will tell them what I would have them do. Let them in the Name of God endeavour to inform their Judgments, and understand better the Nature of Sin, which is a Transgression of a Law. Think upon this Apostolical Definition, and defend yourselves if you can. For what command of God is directly, or by Consequence violated by your exact Conformity to the Laws of our Church?  Scott. 
I love to be free with you; I have nothing at present that I can think upon to weaken your Argument: however, I will be sure to carry it along with me to my Godly and Learned pastor, who can effectually answer it, I am confident.  Cant. 
Do it withal my Heart: But, dear Neighbour, I expect a round and a plain Answer from him; and let me tell you, If your pastor goes about to resolve my Argument in long and dark Speeches, he is certainly puzzled, and cannot well maintain his own Cause.  Scott. 
I am very well satisfied of his great Abilities and Moderation. I wish that all others were endued with the same Healing Disposition  Cant. 
Moderation is a mighty Word with you I find; certainly you must needs dream about it an Nights, so great is your Love for it: I believe there is as much commendable Moderation to be seen in the Deportment of our Ministers, as in the Non-Conformists. And before I leave you, I hope to bring you to the same judgement with myself. Pray is it not common at the general Meetings of your Clergy, to have an Association, or something of that Nature, handed about?  Scott. 
I cannot understand where your Question drives; certainly the Merit of the Cause cannot at all be concerned in giving you Satisfaction in this Matter.  Cant. 
However, oblige for once an old Acquaintance; and though my Question seems to be improper; Friendship, I am satisfied, does study rather to please, and oblige, than to be profound, and critically exact in common Conversation.  Scott. 
Then I will tell you, That I believe it is no unusual Thing to have an Association promoted at such Meetings. I have been at some myself, where such a Thing has happened, and what Hurt can be in it I pray? for it is only a friendly League, and a Christian Resolution to stand by one another, and to do our Endeavour to promote the Glory of God, and to establish his Truth in the World.  Cant. 
A Resolution to stand by one another! Are you apprehensive of a Massacre from us? no Body molests you that I know of: you should have added( which is indeed the real Meaning) that we solemnly protest and resolve never to be Quiet, until our Religion is made the National, and Parliamentary Religion: your Ministers, it seems, shall enter into solemn Leagues and Covenants to destroy our established Church, and shall still be styled the Moderate, the Healing Men of the Nation. But if our Divines stand up in Defence of our excellent Liturgy, and a few ancient Ceremonies, presently they will be branded with all the ill Characters that a malicious Age can invent. O the Partiality of the World! O what an Age is this that we live in! that none shall be reputed Virtuous, but such who are given to Change; that none shall be accounted Lovers of their Country, Lovers of their King, but who are notorious Depravers of the Common Prayer Book, and very Inclinable to part with Diocesan Episcopacy! But it may be( Mr. Scott) by establishing Gods Truth in the World, you mean to take a long Voyage to convert some dark Corner of the World to Christianity: if that is your only Meaning and Design, the Lord prosper you.  Scott. 
What, you are resolved to banter and expose us, are you? you are a merry sort of Man truly; who talks of taking long Voyages( your self only excepted?) we love England too well to part with it upon such Uncertainties.  Cant. 
But what can that Expression of establishing Gods Truth in the World mean, if you are not for the Indies, or some foreign Plantation to preach our Saviours Religion? at this rate I shall never understand my Mothers Tongue: has not Joseph of Arimathea, or some other Apostolical Man prevented you from that great Honour of being the first Publishers of Christianity in this iceland? or are the Primitive Faith, and our National Religion two different Things? I thought that the press by terians did ex animo subscribe to the Doctrinal Articles( as they call them) of our Church. I am confident that the Confessions of the Reformed Churches abroad, agree in most Things with ours.  Scott. 
You have run into many Words to little purpose. We do not deny that there is Christianity in England; we are only for a purer Reformation, and justly Zealous to have Things reduced to their primitive Model. Episcopacy( as it is established here in England) is an intolerable Burden, and certainly it can be no Fault in us to endeavour in a Legal Way, to ease ourselves of the Mischiefs it continually exposes us to. Did our Parliament take their Measures from Scotland, I believe England would be the Glory of the whole Earth: our Heats and Animosities would be totally at an end; Trade would flourish; good Manners and sincere Piety would abound in the Land; in short, the Millenium would quickly commence.  Cant. 
Brave Times indeed. Alas! what Unhappiness this is, that our Representatives in the Lower House have not all this Time thought on Ways and Means to make us a most happy People? it is great Pity( me thinks) that some considerable Men do not warmly address the Committee of Religion in this Matter.  Scott. 
'Tis to no purpose I am fully persuaded; for the Members of the House of Commons are Episcopally inclined, and after an exact Enquiry, I cannot find that one Man of them made a Speech against Deans and Chapters( a good Introduction you know that would have been) but not a Word of this Nature has been offered in the House. When Taxes are such mortifying Things to the Subjects, the Sale of their Estates would have gratified and obliged the Mob; and our Party would thereby be strengthened. I would have them also make some better Provisions, with some Part of that Money, for poor Vicarages.  Cant. 
A notable Way indeed, to make Proselytes with sacrilegious Presents: What, would you rob Peter( to use the old Proverb) to pay Paul? what is all the tenderness of your Conscience come to this at last? at this Rate your loud Zeal for a purer Reformation, was but a long Cloak to hid your Covetousness; truly now you have sufficiently discovered yourself. But to your great Comfort( be as zealous as you will at Parliamentary Elections to have Men chosen of your Kidney) you will never compass your ill Designs in this Reign. Our gracious King is Master of more Honour, Policy, and Religion, than to destroy the ancient Constitutions of our Church. Has not he frequently exposed his sacred Person on Sea and Land, only to maintain the Protestant Religion, the Liberties and Properties of his People, whether Ecclesiastical or Civil? we have great Reasons to rely upon his Promises which he has frequently made to maintain the Church as it is established amongst us. Therefore pray be not uneasy at the Encouragement that has been charitably given by our Ancestors; and legally settled to maintain the ambassadors of Christ, and to support the Honour and Reputation of the Clergy. Shall the Reverend and Learned Judges of the Law have eminent Respect? shall they be certain of great salaries? and shall those of the Sacred Profession, Men of the greatest Learning( and we hope many of them) of singular Piety, be treated at a very low mean rate? why should they be debarred of Temporal Dignity, and why should they be only on a Level with the meaner sort of People?  Scott. 
I see you can give a Colour to a Cause: but after all, a great Maintenance makes them Proud, Lazy, and Domineering.  Cant. 
And I am persuaded that a mean Condition, which you would put them in, in more likely to make them Ignorant, Sneaking, and Contemptible, and to force them out of their Studies to follow some dishonourable Employment. A straight Fortune is a great Temptation to distracted their Minds,( which for the Good of others ought to be kept in a very good Temper) and to corrupt their Morals.  Scott. 
Suppose I should grant you all this, and much more, and that from a large Encouragement they are capable of doing eminent Acts of Charity, and thereby to gain the Affections of their Hearers; are we obliged to keep up another sort of Government in the Church, far different from that which our Saviour did appoint? must the Divine Equality of Church-men be laid aside, and Superiority( the Invention of Men) be put in its room?  Cant. 
I perfectly understand you: Episcopacy( as held here) has been so clearly made out, and defended by Learned Men of our own Nation, that I wonder how it can be a controversy any longer among us. 'Tis most certain, That the Apostles were of a higher Order in the Church than the Seventy, who had full Power given them by our Saviour to Preach the Gospel; and yet the Apostles advanced mathias( one of the Seventy) to the Honour of an Apostleship, into the Room of Judas that fell. And how this Superiority should cease without a Divine Repeal, is a Thing not easily to be accounted for; it is certain that the Apostles had the Care of many Churches; as it is very evident from 2 Cor. 11.28. Besides those things which are without, that which cometh upon me daily, the care of all the Churches. And as the Apostles withdrew, so Bishops came in their Room to govern the Church, and to ordain Presbyters in every City, Tit. 1.5. If Timothy was no more than a common Presbyter, with what Propriety of Speech can it be said, that he had Authority and Jurisdiction over other Presbyters; to receive Accusations, examine Witnesses, and pass Censures upon them? if People were of a peaceable Disposition, they would never disturb the Peace of the Church without evident Proofs that they were in the right, which I am certain they have not: I will give them the Sense and Practise of the Church in the Words of St. Jerom in his Epistle to evagrius, Nam, & Alexandriae a Marco Evangelista usque ad Heraclam & Dionysium Episcopos, Presbyteri semper unum ex se electum in excelsiori gradu collocatum Episcopum nominabant Let their great Advocate( I say) St. Jerom( whom they frequently quote upon this Occasion) decide the controversy. If a Bishop and a Presbyter do not differ, what means this excelsior gradus, this higher Degree? and was this Superiority practised at A'exandria from Mark the Evangelist; how can it then be a Thing of so late Invention, as is pretended by our Adversaries? But suppose this Superiority be not of Divine Institution, as certainly it is; pray wherein is a Lay-man concerned? or his Salvation endangered by it? must he quit the Church, because his Minister was ordained by a Bishop, and yet not without the Assistance of Three or Four grave Presbyters? can't the Prayers of the Bishop be as effectual at the Confirmation of my Child, as the Prayers of a private Minister? or can't my Child as well aclowledge the Obligation of his Baptismal Vow to the Bishop, as to a superintendant, or a Moderator of a Class? What can a Lay man pretend to in this Matter? or how can he be grieved by Diocesan Episcopacy? I must declare ingenuously for my Part, I wonder how any Minister can Scruple the Oath of caconical Obedience to his Diocesan in omnibus licitis & honestis, as long as the Law of the Land requires it: for that Man is my superior,( and by a sort of Divine Right too) who is made so by my King according to Law, if such a Superiority does not evidently contradict some Command of God. I shall give you the judgement and Advice of the old and pious Mr. Dod, as I find it in his own Life, quoted out of Mr. Fuller. He used( says my Author) to retrench some hot Spirits, when inveighing against Bishops, telling them how God under that Government had given a marvelous Increase to the Gospel, and that godly Men might comfortably comport therewith, under which, Learning and Religion had so manifest an Improvement.  Scott. 
But the Case is different now. We may separate from them by Law: we have Liberty, and shall we not use it?  Cant. 
Indeed your Toleration does free you from the Penalty of the Law; but can never exempt you from your Obedience to those who have the Rule over you. You ought in Conscience to keep the Unity of the Church as far as in you lies; and to go as far as possible, to make up our unhappy Breaches, which obstruct and hinder the Progress of the Gospel. When the Heathens made this Observation upon the Behaviour and Deportment of the Primitive Christians, See how the Christians love one another! then it was that Reliligion got Ground, and the Power of Satan decreased. But as long as men take a quiter different Course, and do not strive to worship God with one Heart, and with one Mouth, Things will never go well in the Church, Piety will be almost extinguished out of the World; profaneness will spread itself Far and Wide, and scarcely will the Son of Righteousness find Faith upon Earth, when he comes to Judge the world, if our Divisions go on, and Altar set up against Altar.  Scott. 
This a great Unhappiness, that we are under a Necessity to divide from the Church by reason of its Corruptions.  Cant. 
What, under a Necessity, when even your voluntary Subscriptions are such good Testimonies against you? if that is Necessity, upon my Word tis a very odd one. I have heard some of your Party boast very much, that they are greater Sticklers for the abovementioned Articles than the Conformable Clergy: why should you therefore talk of a Necessity? tis certain that Corruption only in Doctrine can warrant a Separation.  Scott. 
What is that, let me hear it over again? will not personal, and moral Faults justify a Separation?  Cant. 
Not at all; and I will give you my Reason for it in few Words. The Scribes and Pharisees were so corrupt in their Morals, and so desperately Wicked, that our Saviour frequently denounced a Wo against them. The Temple the House of Prayer, was become a Den of Thieves. And things of human Invention were introduced by them into the Worship of God: but notwithstanding all this, the meek Jesus held constant Communion with the Jews in the public Exercise of their Religion; how frequently do we hear of him at the Temple and Synagogues? St. Luke is very plain in the Matter, when he says that ( As his custom was) he went to the Synagogue on the Sabbath-day, and stood up for to red; not to across the Orders and Constitutions of the Assemblies, but to join with them in the Worship of God, in a peaceable and divine Manner. Christ was ready on all Occasions to comply with his Country-men in Things indifferent, lest we give them Offence, to use his own Phrase; yea, he was such an exact Conformist, that he would by no means have his extraordinary Cures damnify the Priests in their customary deuce. Matth. 8.4. And to give you the Words of Dr. Lightfoot, a Person of great Moderation; Christ's own Precept speaks not only his own practise, but even his own Mind and Sense, and he would never go contrary to that, to which he exhorted others. Matth. 23.1. The Scribes and Pharisees sit in Moses's chair; they are the chief Magistrates, and sit in the Legislative-Chair, therefore whatsoever they command you, in things not sinful, do.  Scott. 
I shall seriously consider of this our friendly Debate. I am very well pleased with this short Conference we have had.  Cant. 
I am glad that we can part so well, and that we have not broken out into extravagant Passion. I am very confident, that none ought to leave the Church, either for personal Miscarriages, or for things which seem inconveient. And let me advice you to imitate Christ Jesus the best Pattern of Love and Communion.  Scott. 
I shall endeavour to tread in his Steps.  Cant. 
If you are going, farewell, and the Lord preserve you, and every honest Man in the Communion of the Church. I hope to see you next Sunday in our Parish-Church.  Scott. 
I believe you may, dear Neighbour.   

A LETTER to a FRIEND by Way of a POSTSCRIPT.  
Dear SIR,  
I Am extremely sorry for the Account I lately received from you, of your Inclinations and Designs to leave our Church, unless I could give a full and a clear Answer to your Objections, which you conceive to be strong; did I indeed bear to you the Relation of a lawful Ministers, and under that Notion did Peremptorily decline your Proposal, you might have a sort of Pretence to justify your Separation. But in my Opinion, you express yourself very oddly and rashly, in saying you will forsake the Church of England, unless a private and an ordinary Man can, and is disposed to confute your Objections which are groundless. All Men have not Leisure and Temper to dispute; nor does their Genius led them that Way: you are greatly mistaken if you think that the Goodness of our Cause does depend upon the Ability of one or two Ministers. Repair to our eminent Bishops and Doctors; or if you like not this Advice, peruse Seriously, and judge Impartially their admirable Writings, before you condemn our ancient Constitution, before you leave our Parochial Churches. Our Parish Ministers have better Things to mind, than the Reputation of being quick Disputants about Ceremonies. They have enough to do to Compose Weekly Sermons, to Catechize the Youth, to Visit the Sick, to make up Differences among their Neighbours, and to Administer the Blessed Sacraments.  
But however, to saysomething to your Scruples, which will( it may be) draw you to a dangerous Schism, I shall take Notice of your first Objection frequently made by others, and as frequently answered, About the Sign of the across in Baptism. Did I believe you would be at the Pains to red other Learned Pieces, which have largely treated about that ancient Ceremony, I would only refer you to them; and I am certain, my Performance will be far short of theirs: It is very evident, that the Primitive Christians upon all Solemn Occasions, were wont Frontem Signaculo terere, to make a Sign of the across upon their Foreheads; not that they did this by virtue of any Divine Precept, but to intimate by this laudable Custom, and decent Ceremony, that they were not ashamed of the across of Christ, and a Crucified Saviour. They did triumph and glory in the Symbolical Remembrance of their Masters Death. And this Ceremony was constantly observed in the time of St. Basil, Tertullian, and St. Cyprian, who all lived before Popery was ever heard of in the World, so that the Use of it, as it is now among us, has not the least Colour of a Papistical Innovation. And truly those Men who call it Superstition and Popery, do greatly impose upon, and abuse the more ignorant part of the World. When do our Ministers breath Cross-ways? when do they pretend, as the Romanists do, to convey by it to the Child any Spiritual Grace? we aclowledge and confess the Baptism full and perfect, before the Ceremony of the across is observed; and the Form of Private Baptism, where no mention of the across is made, puts the matter, one would think, out of all Dispute. The Infant is not conscious of what is done upon his Forehead, and if he was, the Sign can be no Crime in him, no Sin in his Parents, for permitting the Minister to discharge his Duty as the rubric prescribes; unless they can prove that to obey those that have the Rule over us in indifferent things, is a thing really sinful. And to give you my judgement about the much desired Alterations in the Church; take the Words of the excellent Bishop Bramhal; 
Bish. Bramh. to M. Militier.  Needless Alteration does( saith that great Man) diminish the venerable Esteem of Religion, and lessen the Credit of ancient Truths. Break Ice in one Place, and it will crack in more. But you seem to be much more concerned for your Second Objection, which was, That by continuing a Member of our Church, you did for ever put yourself out of all Capacity to make Choice of your Spiritual Guide; which you think is a thing contrary to all the Reason in the World. But, Sir, your thinking so, does not determine the matter one way or other; you are not Patron of your own, nor any Parish Church, and it may be, that is the only Reason that you so warmly pled for the popular Election of our Ministers. For every one( as far as I can observe) is for having the person a Creature of his own making. But did your Method become once National, I believe we should have just Cause to dislike it after a Time; we are apt to overvalue Things at a Distance, before we come to a full View of them, and understand their intrinsic Worm by daily and familiar Experience. What Heats and Animosities, what Disorders and Scandals might this sort of Polling create? The Judicious, Wise, and Virtuous are the mayor Part, but in few Parishes; and could you be contented to have your Minister chosen and admitted by the Illiterate, Profane, and Sottish Part of Man-kind? To say that you are for a set of few excellent Electors( your self always presumed to be one of them) is to throw off your own Principle, which insisted on the Duty and Reasonableness of every Man to make Choice of his own Spiritual Physician, if some few, instead of all in the Parish, shall only vote at the Election of Ministers; tradesman, graziers, and ploughmen,( I mean no manner of Relfection on their natural Endowments) are not competent Judges of Learning, and exact Discourses. St. Paul, for some natural Impediment in his Speech, would scarcely ever be promoted to the Divinity-Chair, if he lived now upon Earth, and depended upon the Voices of the unthinking Mob, or conceited mechanics. What, will you leave the Church, because the Right of Patronage is not quiter altered; because Bishops and Gentlemen will not part with their legal privileges and Estates? The Diocesan is a sufficient Judge of the Qualifications of Ministers; and in all Probability, you will be better provided with one that can divide the Word of Truth aright, and give to every one their portion in due season, from Patrons according to the Law now in force, than can be well expected from any new Models and Schemes recommended to the World by our new Reformers; you may call it Conscience, or what you will; but I look upon it as an Argument of a very rebellious Temper, to be always finding Fault with Laws and Canons, old and innocent Customs. To be short with you, I think I have sufficiently exposed the Vanity of your Pretences in this, and the foregoing Dialogue, and let me tell you;( whatever you think) to make a Separation from a National Church that is truly Apostolical, and is as free from Error as any Church in the whole World, is no less than rending and dividing the Body of Christ. The Sin cannot well be aggravated, as introducing into the World Atheism and Irreligion, Strifes and Envyings, Malice and Bitterness. In short, think upon God's terrible Threats against Divisions and Separations; view the Orders of our Church, without Partiality, and without Prejudice, view her Sacraments, and her Worships, bring them to the Scriptures; and then I question not but it will appear your Interest and Duty, to promote the Unity of our Church as by Law established, against all the good Words, and fair Speeches of those who deceive the Hearts of the simplo.  
I am, Dear SIR, 
 your Friend to serve you. June 14. 
 1698.