THE CHURCH of ENGLAND, AND THE Continuation of the Ceremonies THEREOF, Vindicated from the Calumnies of several late PAMPHLETS; More particularly that Entitled, The Vanity, Mischief, and Danger of continuing Ceremonies in the Worship of God. Subscribed,  
By P. M. a Minister of the Church of England.  
To which are added Some farther Considerations of a Reunion of the Dissenters with the Church of England: Wherein, the true Causes of the Schism, its Continuance, and the means to put an end to it, etc. are proposed.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D. Paul. 1 Cor. 14.40.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conc. Nicaen. 1. Can. 6.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Ignat. Epist. ad Antioch.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ad Philadelph.  
London, Printed for S. Cook, and are to be Sold by the Booksellers of London, 1680.   

To the READER.  
AMongst those many Factious and Schismatical Pamphlets, which in these licentious times have passed the Press, I chose, after a considerable time's neglect, at vacant hours, to bestow some considerations on our Author's; because subscribed (as is pretended) by a Minister of the Church of England; thinking thereby, both to have had an opportunity of vindicating some innocent Ceremony, against his ignorant or malicious Misrepresentation of it; and that the appearing in our Holy Mother the Church of England's quarrel, when beset with Domestic, as well as Foreign Enemies, forsaken by many of her formerly pretended Friends, and risen up against by her undutiful and unnatural Sons, (howsoever weakly her Cause should be managed) would yet be an argument of my sincere and constant duty and affection. The Title of his Pamphlet is harsh, bitter, and malicious, and intimates its Author to be either some ill designing Schismatic, or blind Zealot  to opposition, and actuated as a Tool by a more intriguing Head; however it might well be expected, that such a bold Front should be followed with great attempts to demonstrate what that so largely intimates, viz. That vain, mischievous, and dangerous Ceremonies are continued, prescribed, and used, in the Divine Worship of the Church of England. But upon a perusal, his Pamphlet appeared to be a malicious and railing Invective, an heap of undecent, passionate, and virulent expressions, a fardel of spiteful suggestions, founded upon false and precarious Principles: He hath taken leave with a supercilious pride to censure, and Pythagorically, to condemn (and that in unbecoming terms) all our Ceremonies, without ever telling us, either what he means by them, and in which acceptation of that equivocal Word he desires to be understood, or proving all or any of them to be unlawful or undecent. And though he hath no where asserted; yet he hath every where presupposed, that nothing may be lawfully used in the Worship of God, or imposed on the Clergy or Congregation, by Ecclesiastical Canons and Constitutions, as matter of decency and order; which is not positively and expressly commanded in the Text of the Scriptures; which Position is altogether unsound and precarious, and sufficiently (without other arguments) overthrown by that one Maxim, That which is not prohibited, is conceived to be allowed.  
I always both liked and loved the Constitution of our English Monarchy, as being such a middle betwixt a Despotic and Titular Government, as seems to have laid the most probable and stable Foundations, of a mutual and lasting happiness of both Prince and People: It gives to the King a Prerogative and Supremacy, large enough to make him the Father of his Country; and to the Subject more liberties, privileges, and security than any other Monarchy, much more inferior Government, (known to me,) always enough, and (unless more loyal) in many instances too much; and therefore I have, with not a little admiration, and regret often beheld some in the highest Station, whose Interest, as well as Duty, it hath been to support it, connive at encourage, nay concur with its Enemies, in the pulling of it down: And others (who live more happily and securely under it, than they can under any Aristocracy, much more Democracy) imagining that they make not figure great enough in the Government of this Monarchy, conspire the translation of it, into a Commonwealth, hoping to be more conspicuous, when set at an higher Post as the reward of their intrigues and merits.  
And I think the Church of England as already by Law Established, to be the best constituted of any now Visible; the like excellent moderation between two extremes may be observed in her Public Worship, avoiding the multitude of needless Observancies and Ceremonies used in the Church of Rome, inclining to Superstition; and the rustical undecencies and clownish disorders, introduced by some pretended Reformers, tending no less to confusions and profaneness. And though I will not assert that our present Liturgy cannot admit of a greater accuracy in some Collects and Offices; yet I believe it to be now the most perfect extant, that there is nothing in it, but what any Man how pious and conscientious soever, if humble, peaceable, and duly informed, without scruple, may comply with and join in; and that the making any considerable alterations in it, would lay a new Stumbling-block before the Papists; and make them more averse from coming over to our Church, and scandalise many of our own Communion, by our levity, needless, and frequent changing, and modelling even our Religious Worship and Divine Offices, to the humour of designing Persons and a State-Cabal; and that all the alterations that may or can be made in it, and our Constitutions both, will never answer their purpose, viz. effect a Comprehension and Reunion of the Dissenters, with our Church, for they as long as any thing remains, will never want a pretence for their Separation.  
And to an unconcerned Spectator, it cannot but appear strange and unaccomptable to see some Persons of the highest Orders and Degrees in the Church, so zealous and impatient to make such alterations in its Liturgy, Customs, and Legal Establishments, as must in all reason precipitate the subversion of it, and to sacrifice its Honour, Rites, and Constitutions to the Pride of a few designing Persons (so divided among themselves, that they could never agree in any thing, but in a joint enmity and opposition to the Government of the Church and State,) who herein aim not so much at an Union of themselves with us, as at the destruction of our Ancient Hierarchy, to make way to establish their novel Discipline; this experience might have taught us: But if the Persons concerned, will not be cautioned neither by the avowed Principles of their Adversaries, nor by their Practices, especially for this last half Century; it will be easy (without the trouble of erecting a Scheme) to predict, that when the Supreme Order of our Churchmen, shall be acknowledged useless by a public concession of an equality of degrees, and an identity of that Order, with the hitherto (and that truly) supposed inferior; then their Superiorities, Privileges, and Revenues, will in a very little time expose them, so prevalent a temptation to the Pride, Ambition, Envy, and Avarice of their pretendedly conscientious, but really designing, etc. Enemies, that the tottering Monarchy (though never so desirous, because obliged in interest, etc.) will not be able to rescue them from becoming their Prey.  
What I have said by way of consideration or answer to any particular expression of our Author's Pamphlet, or of the whole in general, or of himself; you are allowed to judge of, as after an impartial reading of it, you shall find cause; If you shall imagine that any Passages I have used concerning Dissenters are too harsh; my Apology is that all I have said concerning them, is reconcileable with that charitable opinion I have always had, viz. that many of them are good Men, who yet are too credulous, and with a Faith too implicit, follow their designing Teachers, not knowing the danger of their living in Schism; That my accidental circumstances have occasioned me to know that sort of People very well, and that I have taken great care not to do them any wrong by a Misrepresentation; but on the contrary, in this imperfect Pourtraicture, have been cautious, and out of pure kindness have very sparingly used such proper colours as I knew would make the draught to the life, for fear of making it too ruthful a Spectacle.   

CONSIDERATIONS ON THE PUBLISHER's PREFACE TO THE READER.  
WHETHER our Author's pretended Friend the Publisher, hath not by an imitation of his own prevarication, instead of a real commendation, mocked him with an Irony, when he called him a Man of Excellent Principles and Healing Temper, let the Learned judge. The tripartite reflection he makes upon the Clergy of the Lower House of Convocation as being Men of hot Thoughts, crude Judgements, and four Humours; they may either take quietly amongst themselves, if true, or if otherwise answer as they please, being of age to speak for themselves; I should have passed it by, had he not made another more general, worse designed, and a more malicious one, wherein he attributes the not proceed of the said House, and their not consenting to the pulling in pieces our Liturgy, Articles, Canons, Act of Uniformity, etc. to the peevishness, ignorance, and dissaffectedness of some of the Clergy to the present Government, and all this (such is the Modesty and Conscience of the Man,) without any reason or proof, but ushered in with a foolish and unmannerly Confidence, I doubt not. This Epistoler having a large Talon in Railing, is not only very free in the exercise of it, but is so rude and uncivil as to impose the Belief of his Calumnies, upon his Readers, and cause them to read the following Pamphlet, with as much prejudice against the Clergy, as it is written with malice against our Ceremonies and Church Constitutions. He would no less falsely than malicioufly represent all those who are well satisfied with the Church, to be dissatisfied with the Government. Though how it can be inferred, that those Clergy men that sincerely declared their Assent and Consent to the Book of Common-Prayer, etc. and are not willing that they should be abolished either in the whole or in part, are therefore disaffected to the Present Government, it is not very easy to apprehend. How absurd is it to suppose every body, who approves of the Church's Doctrine and Discipline, to be disaffected to the Civil Government, when the King hath declared his approbation of them, and promised to protect the Church as now by Law Established, and the Queen joins with him in his Communion with it? Must they not therefore, according to our Publisher, be disaffected to their own Government? However, (though I believe this Publisher was not ware of it,) that supposition (if true) would cast a vile reflection, on the late Revolution, as being really in lieu of (what was pretended) the Preservation of that Government in the State, which was agreeable to the Doctrines and Discipline of the Church; the Introduction of another so opposite thereunto, that he who adheres to his former Faith and Church Service, must be therefore supposed to be disaffected to it. And that all the Clergy and all others, who in pursuance of our Statutes have sworn never to endeavour any alteration in the Government of Church or State, must be supposed to be either perjured or disaffected to the Government. The greatest part of the Clergy, or rather all the Beneficed Clergy in the Kingdom, (some few particular Persons only being excepted,) The Divines and others in the two Universities, the Members of the House of Commons in the Late Convention and Present Parliament, and almost all others thereunto obliged, have given sufficient evidence of their affection to the Present Government, by their taking the Oaths; and yet it is rationally supposed that by far the greater part of all these, as also of the Nobility and other Gentry in the Kingdom, (by reason of the present satisfaction of their Judgements, their former Obligations, the apprehensions of the many and great damages and inconveniencies, which naturally follow all frequent changes in Religious matters, and which accidentally would follow these, and many other weighty Considerations) are against such alterations in the Church-Service and Government as by Law established. But some Men are too malicious and designing to be long quiet, civil, or satisfied with any Persons, or things, or in any circumstances. It hath been the usual practice and policy of Fanatic, Schismatical, and Seditious Spirits; appearing under the Vizor of Purity and Zeal, to asperse and calumniate all Sober, Sincere, Honest, and Loyal Persons (the only preservers of our Monarchies and Church's Peace) who would not concur with all the extravagant humours, and sudden motions of the Mobile, when actuated by the Jesuits, Enthusiasts, or intriguing Commonwealths Men, in order to disgrace them, and advance themselves, in the esteem of the Vulgar: Thus in the Reigns of King Charles I. and II. to effect their designs, they imposed on them the Names of the Popish Party, Cavaliers, Malignants, Pensioners, Court-Faction, etc. And now those of Popishly-affected, disaffected to the Present Government, Wellwishers to King James, (in the more civil, and in the more factious and supposed odious terms) Jacobites. And this Machiavellian Principle of calumniating is so well learned and practised by our Dissenters; that neither herein, nor in equivocations, pretences of Conscience, Hypocrisy, Oppositions to Monarchy, breeding of mischiefs, disturbances and divisions in Church and State, shall the Jesuits need to be ashamed of the proficiency of their Scholars. And this (as many other evil Artifices) recommends either the inclinations and ingenuity of the Learners, or its easiness in being learned; for not only the Author himself of this thundering zealous Pamphlet, but even the Broker of it this small Publisher, and confederate retailer, hath arrived at that perfection in it, that I am content to own myself little able or willing, either to contend with him for the superiority herein, or to retaliate.   

CONSIDERATIONS On a Late PAMPHLET; ENTITLED, The Vanity, Mischief, and Danger of continuing Ceremonies in the Worship of God.  
Humbly proposed to the Present Convocation, etc.  
THat, An Englishman never knows when he is well, is a Proverb which we use at home, and wherewith we are reproached abroad; and that too justly to be denied applicable, both to single Persons, and conjunct Societies, the tendency of Affairs in this Nation, since the Year 1640. beyond all possibility of contradiction doth evince.  
The Subjects of this Kingdom, through the Grants of former Kings, and by virtue of the good Laws by them enacted and made, were better secured in their Rights, Properties, and Persons, than any other Nation of the Universe: Nor were they less happy as Christians, living in the bosom of a Church, whose Faith was Catholic, Government Apostolical; whose Public Liturgy, Constitutions, and Canons, in perfection excelled those of any of the Reformed, or any other then Visible Church; whose Clergy were esteemed the wonder of the World. Hence the envy of the Roman, and the admiration of the Reformed Churches: Such was then the condition of the English Church, and State; that it was hard to imagine, what could be thought wanting to complete their happiness; unless, perhaps you will say, their being sensible of it. But not knowing when they were well, they (by God's just permission) actuated by the Romish Emissaries, who took advantage of the ambition and covetous Inclinations of some, and of the discontented and restless Spirits of others, involved the Nation in a most odious and unnatural Rebellion; the Violences, Cruelties, and Murders which accompanied; and the Oppressions, Usurpations, Tyrannies, Plunderings, and Miseries which followed it, are too many to be numbered, too woeful to be rehearsed; and such as any Man in his right Wits, would for ever be cautioned by, to avoid as the worst of evils, any actions, means, or methods, whereby the like may again be brought upon us: And yet as if Men were led by destiny, or guided by those ludicrous Spirits, (which our Author supposes) play little tricks in disturbed houses; and others (learned in those matters) think, set Men together by the ears, as they do Cocks and Dogs for their own diversion; they seem industriously to lay the Foundations of future troubles, to return to 1640. and to be willing to react the same Tragedy, and that before the Epilogue is ended, and the Actors all gone off the Stage. Hither tend most of our new Scribblers and their Pamphlets; some divesting the King of all Inherent Sovereign Authority, Supremacy, and Prerogative, etc. Others representing our Monarches of the last Race, as the most Monstrous and Wicked Villains that ever lived, and under the pretence of Secrets, relating things not only incredible in themselves, but if supposed, yet impossible to be known to any but Pimps, and Persons (if any such there be) of a more odious Character; thereby endeavouring to possess the People with an ill opinion of the Persons of Kings, in order to prepare them, for the dissolution of the Monarchy: Essays tending to the same purpose, have been also made against the Church; designing Men having unjustly slandered her Divines, as inclined to Popery, and popishly affected; till in King James' time to their no less glory than hazard, they appeared the greatest, if not the only Champions in the Cause of our Religion and the Laws; and thereby made all future calumnies of that sort, appear too unjust and malicious to be used. How is it to be wished that our Enemy's malice could have had an end? But alas! though they thus were forced to change the Object, yet they have retained the Vice: Nothing will please them, they will never be quiet; now our Rites and Ceremonies must be illegitimated, our Liturgy circumcised, our Subscriptions, Constitutions, and Canons all abolished, to gratify those, who if all these things were done, would be as little satisfied as now they are. Our Author, their Adversary, betrays too much Passion, before the things themselves and their consequences are well considered, he is all upon the fret, and out of all patience to be pulling down, the whole Ancient and therefore venerable, the well compact, and firm Fabric of the Church of England; which having been of full proof against all the assaults of our Foreign Roman Foes, must now be undermined by her domestic Enemies, and what is yet more intolerable, her own pretended Friends by an easy surrender of her outworks, make her main strength less tenable, and precipitate her ruin.  
Our Author, like a Man full of design, or big with some conceit of his own, or News heard from others, breaks out, and with abundance of concern and passion, thus vents himself. It is the wonder and grief of all good English Protestants, 
Pag● 〈…〉  that such an unaccountable frenzy should possess and hurry some hot Clergy Men amongst us, with a blind zeal against the good proposals of Peace, prepared by the King's Commissioners in the Jerusalem Chamber. If by all good English Protestants, he means the Men of the Church of England as by Law Established; to whom that Name (borrowed from the Lutherans, who at Spire, in the Year 1529. protested against the Corruptions and Usurpations of the Church of Rome, whose Communion they then forsook;) more properly than to any other People in England belongs; both because they are an Established and Visible Church, and because all Sectaries whatsoever among us, hold more in common with the Papists than they do; then his assertion is too general to be true: Many and perhaps the most and wisest, admire what an unaccountable frenzy should hurry some hot Churchmen amongst us, with a blind Zeal against that Pious, Good, and above all extant the most Perfect Liturgy; to which and all things therein contained and prescribed, they have all once at the least declared (as they then pretended) their unfeigned assent and consent, or against that Government in Church, which as far as we can understand by the Scriptures, was Instituted by our Saviour; which the Ancients assure us was propagated together with the Christian Faith, by the Apostles and their Successors; and which the continual Succession of the Catholic Church of Christ, for now more than 1600 Years hath delivered to us; and those wholesome Constitutions, which the Wisdom and Experience of the Learned and Grave Fathers of our own Church, (relation being had to those of elder times also) have produced; and the Civil Laws of the Land confirmed unto us.  
As for His Majesty's design in giving a Commission, to some of our Reverend Fathers and Divines to prepare things for Peace; and calling of a Convocation, etc. Who ever blamed it? though as to the Method, it must be supposed, that the unseasonable precipitancy and preposterous Zeal of some in the Late House of Commons, to gratify their dissenting Friends by an Act of Toleration, hath prevented even those few good Fruits, which they who are acquainted with that sort of People expected from it; but of this afterwards. I shall here only add, that this would be too great a change, (if due regard be had to those, who are very well satisfied, that all things should continue as they are;) to be huddled up in haste by a few Persons; the Affair is weighty enough to consult both the Universities, and all the Clergy in England, which may easily be done in the space of one Year at their several Visitations. Late experience may convince us, how inconvenient it is to impose the Sentiments of some few Persons in particular things, to be generally approved of, consented to, and joined in, by the whole National Church.  
Let all our Reverend, Pious, 
Pa● 〈…〉  and Learned Churchmen weigh well the manifold considerations that oblige them, by all means to endeavour, that the the advancement of the Protestant Interest at home and abroad: For so his Argument, if it be one, should run; Otherwise we must suppose K. William, came not to preserve the Government of Church and State, our Laws, and Religion; but to alter both, and to make new Laws, and Establish another Religion; and our parting with them now, will show, that either he never came to preserve them, or that we give him little thanks for so doing. For suppose a Gentleman's House on Fire, and his Friend coming to his assistance, should make it his chief care, to save a Cabinet wherein he knew his Gold, Jewels, and chief Writings concerning his Estate were kept, and should with the utmost difficulty and danger effect it; and the Gentleman who owned it, should when brought to him, take it, and cast it into the Thames; would not his Friend think himself ungratefully rewarded for his service, and his care, pains, and hazard ill bestowed in the Preservation of that, which when in danger, the Owner pretended to value above all things, 
abide.  but when preserved, threw away? Let it not give offence, if I say, that we shall be ungrateful towards Dissenters. It seems our Author, had run about half a Page in full career before he could stop, but now remembering himself to have been guilty of an expression improper, unwarrantable, and offensive, in joining the Dissenters with Christ our Sovereign; 
abide.  he strives to justify or excuse it, saying, They were steady for the Preservation of the Church of England in the day of our distress, against the taking away of the Test and Penal Laws, by which they had smarted so much. This expression almost makes me doubt whether I have not hitherto mistaken the design of his Pamphlet, in judging it to be intended for an Harangue made in favour of the Dissenters, against that Church which he pretends to be engaged in; for it is so far from truth, in a literal sense, that I know not how to understand it, but as an Ironical upbraiding them with, and exposing them for their carriage in those days. However, if the filling the Gazettes for so many Months with Addresses, and in them the giving thanks for Liberty of Conscience granted by a dispensing Power, designed in favour of the Papists; and their weakening of the Church of England, by their running back again into Conventicles upon that account; if their promising in some Addresses, implicitly, to choose such Representatives as should comply with his Majesty's desire, in others explicitly, to choose such as should take off the Penal Laws and Test, than they were so; 
abide.  if not, than the contrary. He adds, There were more of our own Communion, than of theirs, that revolted from us and turned against the Laws. This account differs from mine, therefore I will not allow it, but demand a Poll, and will not believe him, nor be determined without it and a Scrutiny upon it. 
abide.  And now they have an Indulgence by Law, they are contented with the liberty of serving God according to their Conscience, and trouble not the Government with Petitions for more. I am afraid that is too good News to be true, for by all that I have read of them in History, Chronology, etc. by their Intriguing for the Election of Members, as formerly in all other, so now in this Parliament; and by all that I could see, hear, or observe, to this day, induced thereunto. I do not believe they are, or in this World, ever will be quiet: if our Author believed they were contented, why did he trouble himself? they need not his impertinent Advocacy, nor will thank him for it. Doth he think to draw them out of their Conventicles (where they are now by this Act of Indulgence lodged, as safe as a Thief in a Mill) to dance after his Pipe? So that he might easily have apprehended that this attempt for them (if he had no design of his own, to serve in it) whether it took effect or not, must needs be made in vain. The meetings of Dissenters are as legal as ours. 
I●●●  As to the Laws of the Land, which I doubt not are here referred to; The Lawyers say, Conventicles are against the Common Law, and I suppose they are at least reductively and analogically contrary to Magna Charta. I am sure they are contrary to many Statutes, the Rubrics confirmed by divers others, and the Ecclesiastical Laws and Canons confirmed by Royal Authority; and consequently according to the whole body of our Laws, are illegal; and therefore I do not believe, that one Statute of disputable Authority which only conditionally suspends the execution of some Penal Statutes yet unrepeal'd, can make their Meetings as legal as ours. He adds, 
Ib●●  None are by the Law of God or Man obliged to hold Communion with as upon the present terms. As for the Law of God, I refer the Author, and all his dissenting Clients to those places of holy Scripture where Unity, Love, Peace, Order, Decency, Unanimity, Brotherly-kindness, Charity, Uniformity, Humility, Gentleness, Mildness, Obedience, etc. are commanded, and where Pride, Malice, Envy, Hatred, Carnality, Self-conceit, Turbulence, Contention, Disorder, Disobedience, Atheism, Apostasy, Heresy, Schism, Separation, Divisions, Scandals, Offences, etc. are forbidden. All these, the Laws of the Land, both Civil and Ecclesiastical, and I might add the Law of Nature; and (if they availed any thing) the Laws of Reason, Justice, and Charity oblige all persons (Foreiners not naturalised only excepted) to hold Communion with us upon the present terms, as long as we remain a true Christian, visible, and National Church, and nothing which is imposed upon all persons communicating with us, is demonstrated to be directly sinful. 
Ib●●  And God may charge upon them [viz. those who are for our Church, its continuing as it now is, and as his present Majesty hath often promised, and once sworn to keep and maintain it, as many have sworn never to endeavour any alteration in the Government of it, and as our Author himself hath subscribed, and declared his assent and consent to her Liturgies, Articles, etc.] all the blood that hath been shed from the foundation of the World, from the blood of Abel unto the blood of those glorious Champions for our Religion and Laws, Essex, Russel, Sidney, Cornish, etc. A strange piece of Theology, fathering that upon the just and merciful God, which a Magistrate, or Judge of but common honesty would not have said of himself, were it but for shame. I challenge the Author whoever he is, to give any tolerable sense of that Expression, at the peril of his Reputation. In the mean time, I shall pass them over, adding only in the behalf of the Religion, Laws, and justice of the Nation; That the Earl of Essex's death is to be lamented, but to be made no other use of, till it be better known, how it was compassed; if he died by his own hand, we ought not to judge him, but leave him to stand or fall to his own Master: if by the hands of others, Why do not they who long since pretended the Murder was detected, bring the Murderers to Justice? hanging is too good for them. And of the Lord Russel, Mr. Sidney, Alderman Cornish, etc. I am not willing to say much, perhaps they had hard measure, and suffered summum jus; but the title of Glorious Champions for our Religion and Laws, I cannot allow them; for I think they neither designed, nor used the proper, or lawful means or Methods to be so. It cannot properly be said of any Man, who after a legal Trial, is condemned by a Court of Justice legally authorized to take cognizance of the Crime whereof he is accused; that he was murdered: no, though he was maliciously sworn against, and not guilty of the Crime for which he suffered, for then the fault is in the Evidence, and not in the Court. Some Credit certainly is to be given to the justice of any Nation as such, much more, of a Nation where Christianity is professed, and every Man concerned in it upon his Oath. When the Papists accuse this Nation of persecution for Religion, and Sanguinary Laws, and boast of their Martyrs (as they call them) and say they died for the Catholic Faith and a good Conscience; We produce their Trials, our Records, and Chronicles to prove that those very Jesuits and Seminary Priests of which they speak, were attainted of High Treason, or Felony, and executed for the same, and expect belief.  
2. 
〈◊〉 ●. 4.  It is a vain thing to attempt the continuance of Ceremonies. Wise Men when they are earnest in the prosecution of any Affair, aim at some end that may recompense their diligence. The Men of the Church of England desire to be wise unto Sobriety, to be taught by the observation of elder times, and their own Reason. They know that since Men living here have Bodies as well as Souls, some external Rites, Habits and Gestures must be used in the public Worship of God; that such due regard being had to their lawfulness in themselves, their expediency in respect of Communion with the Catholic Church, scandal of any particular Church concerned, and the edification of our own Church; 
〈◊〉  are determinable by the Civil and Ecclesiastical Authority of this Kingdom. That the said Authority having interposed accordingly and prescribed these now in use, as few, ancient, 
〈◊〉  inoffensive, tending most to Uniformity, Decency, and Devotion, and consequently best answering all the forementioned purposes, and established them by as good Laws as any are made in the Kingdom; they are not yet convinced by any solid Reasons hitherto appearing, much less by the virulent Railing, rather than Arguments of this Author (who hath demonstrated nothing so much as his prepossession and prejudice, his unruly Passion, and the large liberty he takes in abusing every body but his Clients, the Dissenters,) that any change or alteration is necessary to be made in the present Service of our Church. They are already well ware, that Innovations usually let in more and greater inconveniencies than they remove: That proud, peevish, and ungovernable Spirits will object against every thing, and be satisfied with nothing; and that the designs, interests, and ambition of some; the prejudice of education, weakness of judgement, and perverseness of temper of others; would make even a total abolition of Ceremonies, as ineffectual for the producing of a reunion of the Dissenters to the Church, as the attempts of others for the continuance of them. As for the endeavours for a comprehension, and the objections against it, which our Author mentions; it seems, by the event, that either the comprehension was judged not feasible, or the objections of force enough to stop the endeavours after it. And certainly, the best way we have or can have, to preserve the Members of our Church from turning Papists; now the doors of liberty are set open to all Religions, and Men may choose which they please, is to let them see, that we have some regular constancy in our Worship and Devotion as well as the Papists; for otherwise our giddiness and frequent changes in Religious Worship, will confirm them in their belief, that the being of an Infallible Judge is necessary; since they may observe, that we who reform under pretence of a greater purity, having forsaken that Principle of Unity, can never be long at any certainty. That the Doctrine, Worship, and Constitutions of our Church, which our Martyrs maintained with the loss of their Lives in Q. Mary's Reign, and we thought to be lately in so great danger, were not so adhered to, out of vainglory, or love of opposition; but out of a well grounded choice, proceeding from a conviction of Judgement and Testimony of Conscience; and therefore we can as little be flattered out of them now, as we could be frightened out of them then: I might add, that the strength of that objection, being founded in the Laws and Rules of Justice, Sincerity, Charity, and of not giving offence, and laying a Stumbling-block before any of our Communion or theirs, will never cease, at least as long as any Papists remain in this, or rather in the three Kingdoms; neither will the appearance of Popery in its proper Colours take off the obligation; but bind us not to retaliate injuries, and to be careful that while we condemn them, we do not run into the same or greater enormities. I am afraid, that our carriage of late Years, will be no great inducement to them to come over to our Communion, or otherwise, to have any very good opinion of us, or our Principles, if they should judge of them by our Practices. That passage which our Author quotes out of a Sermon, 
〈…〉  in these words, God be thanked for it, that there is an end put to all Persecution in matters of Conscience; that the first and chief Right of humane nature, 
〈…〉  of following the dictates of Conscience in the Service of God is secured to all Men amongst us, etc. Wherein is included this Affirmative, it is the first and chief Right of Humane Nature, to follow the dictates of Conscience in the Service of God; to the truth of which I cannot, no not upon so great Authority give my Assent; for if Humane Nature hath such a Right, God who is the Author of Humane Nature must be the giver of it; but that he never gave any such Right to Mankind, appears from Exod. 20.4, 5, 6.— Because, God who is the Author of the Law of Nature, is none of those  Legislators which make a latter Law contrary to the former; and the Moral Law hath always been expounded as explanatory, but never as contradictory to the Law of Nature; neither will it help, to say, that though God might contradict the Law of Nature, yet man cannot, for both the Law in Deut. 13.6, etc.— and the approved practice of Hezekiah in 2 Kings, 18.4, etc.— quite overthrew that pretence; nor will it avail to say, that Idols are not Gods; for besides that the Heathen did not Worship the Idol as the God itself, but some, as the Representation or Visible Resemblance, and others, as the Body or Vehicle of the God which they supposed to be present therein; there is the same reason for the Dictates of Conscience to be free in the one Case, as in the other; and the whole Worship must be supposed agreeable to the Dictates of their Consciences, since no other reason can be assigned for the Institution of it.  
2. If this were true then, Hezekiah and Josiah, for what they did, 2 Kings, 18.4. and 23.4, etc. to 17. were most wicked Persecutors, and unjust Invaders of that first and chief Right, and yet they are both highly commended for what they did herein, Ch. 18.3, etc. 23. v. 24, 25. 3. It would from hence follow, that if any Men from Turkey, the East or West-Indies, should come hither, and follow their Mahometan, Pagan, or Diabolical Worship; or if this new Indulgence, (as the late Rebellion) should cause a Resurrection of the Adamites, and they should go naked through the Streets to their Conventicle, (which is as justifiable as their being naked at it,) they must not be hindered by the Magistrate, for fear of Invading that first and chief Right of Humane Nature, of following the Dictates of Conscience, in the Service of God. Lastly, the Dictates of Conscience are by no Divines affirmed to be the Rule of it: And if they are the first and chief Right of Humane Nature in the Service of God; I see no reason why they should not be so, as much or rather much more in all other actions of the life; and then the Jews in killing the Apostles, John 16.2. and St. Paul in Persecuting the Christians, Acts 9.1. etc. ought not to be hindered; Or the Anabaptists in Germany, the Presbyterians in Scotland, the Dragoons in France; all pretending Conscience for their several Barbarities to be interrupted; and every thing must be allowed, for which the Dictates of Conscience may be pretended, for fear of abridging this first and chief Right of Humane Nature.  
The Act of Indulgence sets all Men at liberty, and it comes not long after a very fierce Persecution: Our Author by virtue of an Act of Indulgence, which sets all Men at liberty, makes an unhandsome reflection upon K. Charles II. in his Grave, and his two Houses of Parliament, in calling the Late, Legal, Moderate Prosecution of the Dissenters (unto which their Caballing, Intriguing, and Plotting, provoked the Government) a fierce, a very fierce Persecution. Not to mention that the Presbyterians were the first among the Reformed, who taught and practised Persecution; or the carriage of that people where ever they have gotten the Secular Power of their party, or the concurrence of it, and particularly here in England betwixt the Years 1640, and 1660. It is to be considered, that during the pretended Persecution no Man was under any legal pressure for holding any Opinion, or performing any religious exercise in his own Family, but only for his external action not necessary to Religion, and his public frequenting of and joining in such Assemblies,, as experience had taught to have been dangerous to the Government, and therefore prohibited under a pecuniary penalty; and farther, that this prosecution was founded upon a Law invented, and consented unto by the People's Representatives, in whose Persons the whole Commons of the Kingdom are virtually, interpretatively, and determinatively comprehended: So that by consequence, if it was a Persecution, the people persecuted themselves; or at least the Representatives, the persons represented; which is not to be supposed they would do, under that Notion. Therefore in common Reason and Charity it must be supposed, That the Parliament, the grand Council of the Nation advised and consented to that, (as to all other Laws) for the public good and safety, a moderate Coercion of such illegal Assemblies, and a wholesome Statute to prevent a factious and dangerous Schism, and establish an Uniformity in divine Worship; though time and experience have proved it, as ineffectual, as the abolishing of Liturgies, Ceremonies, Church-Orders, and Constitutions, etc. (were any so senseless as to try the experiment, would now be) to reduce them to Unity, Order, Peace, or Reason.  
We can impose these things upon none but the Ministers and their Clerks. 
Pag 〈…〉  Then all others being unconcerned may be satisfied: And if nothing be imposed on them, What is it they complain of, or would be eased from? Why doth our Author rage, rave, and be in such a mighty heat in the behalf of Dissenters, for the pulling down such Ceremonies as are imposed on none but the Minister and Clerk? cannot he let the Minister and his Parish-Clerk keep their Ceremonies if they please, as well as let him have a Maypole, who hath a mind to one? 
Ib●●  As knowledge increaseth, Zeal for Ceremonies will grow more and more ridiculous. That is a great mistake. Had it been for his purpose, he might more truly have said, As Knowledge increaseth, opposition to Ceremonies will vanish. For Scrupulosity (the parent of Opposition (if conscientious) is the Child of Ignorance. It is generally believed, that there is no Rite, Ceremony, or Custom enjoined, and practised in the Church of England, but the same is fully and sufficiently explained, maintained, defended and vindicated by the Learned Mr. Hooker, Dr. Falkener, Dr. Comber, etc. to the satisfaction of all free, indifferent, and competent Judges, whether Natives or Foreiners. And as far as I could ever observe the more knowing, discreet, and pious Men are, so much the more conformable to the established Church: and accordingly it is in every Man's observation, that the more learned and judicious Men of all persuasions, Opinions and Sects, are the most moderate; and the vulgar and unthinking Herd, the most violent and furious: hence the Epithet of blind Zeal. And that to be doubtful, timorous, and scrupulous in things indifferent, of small moment, and not essential to Religion, are symptoms of little knowledge, weak judgement, and an erroneous Conscience, appears sufficiently from the Apostles Discourse in the 14, and 15. Chapters of his Epistle to the Romans.  
As to our Authors new Project, of the Parliaments making a Law; that the Members of both Houses shall choose Men to sit in Convocation, etc. The possibility of it (if the King should be so ill advised, as to give consent to it) I shall not much dispute, remembering that a Parliament in King Henry the Eighth's Reign (surnamed the Almighty-Parliament) and some since have de facto done such strange things in annulling, transferring Titles, Rights, Claims, Possessions and Inheritances, etc. without regard to Superior Laws, as argue Infallibility and Arbitrary Power, except in the Persons of Popes and Kings, to be neither absurd nor disallowable. I shall only take leave to say, that the Clergy are as competent Judges of the Parliament-men, as the Knights and Burgesses of the Convocation-men; that whatever alterations they may make de facto in our Liturgy or Ceremonies without the Clergy, yet it is absolutely impossible to make an Union without them. I need not add, that such alterations would be a taking away that Liberty of Conscience from the established Church, which is given to all Dissenters; for it is to be supposed that our Parliament-men (if not infallible) are yet wiser than at the suggestion of this Furioso to attempt the removing the ancient Landmarks, and constitutions of the Nations Government, such violent Convulsions of the Monarchy must needs both presage and produce a dissolution of it.  
All the Art and Power in the World cannot make trifles in the Worship of God seem matters of importance to them that relish heavenly things. 
〈…〉 6.  The conformable Clergy and Laity of the Church of England, knowing many things to be lawful and innocent, and judged by our Superiors to tend to Order, Decency, and Devotion, use them as such; and cannot so properly be said to make them seem matters of importance, as they who pretend Conscience for disobedience in the use of things (no where prohibited and therefore indifferent) and disturb all peace and Unity in the Church to introduce their own confusions and divisions. 
〈…〉 7.  What Trumpery are Habits, various Gestures and Postures to a Man that is swallowed up in the contemplation of the infinite Majesty of the Glorious God? This Man is too wise, as being wise above what is written. A modest and well-bred Man would never have used such rude and vilifying terms of such things as the Almighty God was once pleased to appoint and command in his own Worship. If any say those sacerdotal Habiliments and Levitical Impositions are not obligatory to us Christians; I say, no more are the Judicial Laws given by Moses; and yet if any Man shall therefore say, they are unjust, absurd, foolish or ridiculous, I think God the Supreme Legislator is reflected on, and concerned in his Honour; and the person so saying must be supposed immoral bold, and profane. If our Author should be censured by this Paragraph, he would be thought not only a Phanatique, but an Enthusiast. Would this contemplative Politico have the Priest officiating lose his Body as well as his Mind and Wits? for otherwise he must of necessity use such Trumpery as Habits, Gestures, and Postures, and if they in use are lawful (as our Author saying nothing to the contrary, must in all reason be supposed to allow) why not those as well as others, especially since they are few, Grave, Decent, Ancient, Naturalised, and by Law established. Innovations are always hurtful, and sometimes dangerous; always tend towards, and sometimes precipitate dissolution.  
3. It is unreasonable to continue Ceremonies. 
Ibid.  After all the Wisdom and Power of Imposers can do, the judgements of Men will differ. And I can say with equal truth and reason: After all that Abolishers can do, 
Pag. 〈…〉  the judgements of Men will differ. He proceeds, It is as possible to make their Hair all of one colour, their Bodies of the same proportion, their Faces all alike, as their Judgements to be the same in Rites and Ceremonies. To which I may add, or in any thing else: Must nothing therefore be continued? If every thing must be abolished concerning which Men have different Opinions, not only Rites and Ceremonies, but our Creeds and Sacraments; nay our Houses, and our Bibles (which gave occasion to great diversities of Opinions and some Heresies) must be abolished and burnt: not only University Habits, Notes of Degrees, and Church Vestments; but all manner of Clothes, must be left off; and if our Author's inference were pursued home, it would abolish his own dear Corpse. As for that Rule, 
Ibid.  Nothing but what is necessary should be imposed as terms of Communion; to understand it aright, we must first enumerate those things which are enjoined the Members of the Church of England: and they are, That they should duly frequent their Parish-Church, be present at and join in the Public Prayers and Offices of the Church, with reverence and attention hear the Church Homilies or other Sermons read, or preached, and receive the Holy Communion at the least thrice in a Year. That they should bring their Children to the Font, to be baptised, to the Church, to be Catechised, and to the Bishop, to be Confirmed. I know nothing else required of any person as necessary to their holding Lay-communion with it: and these I think to be both few, and such as are generally necessary to Salvation. What is meant by Imposition of things as Terms of Communion, when spoken (if properly it may be so) of persons here born and bred, is not so easily understood. It is true the Church assumes, as her part, a maternal care to instruct and educate her Children, in her Bosom; Whereas that Expression, Imposition of things as Terms of Communion, seems to relate properly either to Foreiners or Converts, presupposing them Professors of some other Religion, and She treating with them, and offering them conditions of admittance to her Communion, and this if such Foreiners are already received into the Catholic Church by Baptism, with us, is done by virtue of the Communion of Saints, upon their freely uniting themselves with the Congregation of that Parish where they inhabit, joying therewith in its Public Worship, and other Church's Offices, and, if duly qualified, their participating of the Sacraments: But if a person yet unbaptised and consequently no Christian, being made a Convert, desires to to be received into the Communion of this Church; it is requisite that he make profession of the Christian Faith contained in the Apostles Creed, desire and receive Baptism. What else can be understood by Imposing Terms of Communion? The Prescriptions, Rules and Constitutions of the Church of England are all directed to those already in her Communion, and suppose all Persons born in this Kingdom to be by Baptism made so. But, if by it, is meant, that nothing may be prescribed in a Church to be observed by the Members of it, which is not necessary to Salvation, I cannot believe it to be, in that sense, true, for some things may be not only lawfully, but also laudably used and established in a constituted Church, which are not absolutely necessary to Salvation. A Man who is dumb, and deaf, or a Natural, who cannot be instructed, being born of Believing Parents and baptised, may be saved, and he who being many Years sick cannot go to Church; and yet it is lawful to appoint public Prayers, Catechising, and Preaching. A Man born in the Country of a Mahometan or Pagan Prince, of Christian Parents, may want both the preaching of the Word, and administration of the Sacraments, and yet be instructed sufficiently to his Salvation: and we here not only may, but also must use them. God himself required other and more perfect Service in the Land of Canaan, than he accepted in the Wilderness. And accordingly the Christian Church hath practised otherwise in times and places of Danger and Persecution, than of Peace and Security.  
Those famous Men of our Reformation, mentioned in Pag. 8. being perhaps prepossessed with a good opinion of what they had been used to in their Pilgrimage, or exasperated against Popery, that being the cause of it, by Persecution, or perhaps being too far transported by a well-meaning Zeal, might approve of the abolishing of innocent and decent Vestments, whilst other good Men might think there was too much abolished before, since the abolishing of any lawful Thing or Custom, might by giving offence to the Papists, as being the effect of Passion and a perverse Humour, and not of conviction of Judgement, be an obstacle to the Reformation. Every good Man's opinion and judgement cannot, nor is fit to be made the Standard of a National Reformation: and therefore herein certainly the wise Queen was directed by Providence, or at the least more in the right than those good Men; for the preserving and continuing the use of them, was far more agreeable to that excellent temper and moderation, which that great Man, 
Iren. pag 121, etc.  the then Dr. Stillingfleet so justly commended (and all good and wise Men do the same) both in our English Liturgy and the French Prayers: and indeed it behoved them to act like the Reformers of the Old Church, and not the Founders of a New, and what was corrupt only needed Reformation, and not what was pure. It may be observed, that those excellent Bishops judged the use of those Vestments a thing in itself indifferent, and so complied with the continuance and injunction of them, and if all others had imitated their Piety, Peace and Prudence, this unhappy strife about them, had never been.  
The Apostles did not at all favour the imposing humour. 
Pag. 9  The Holy Ghost and the Apostles were only for requiring necessary things, Acts 15, 28. Here our Author catches at the word Necessary without any regard to the sense wherein it is used; The next Verse enumerates those necessary things, That ye abstain from meats offered to Idols, and from blood, and from things strangled, and from fornication; Where of these four things necessary, three of them are so only in respect of the Jews, which they were obliged not to offend (as being a probable course to hinder their conversion) but rather to abstain from the lawful use of indifferent things: 
Rom. 14.14.  for that the first of them is lawful, appears from 1 Cor. 8. and that the two next are (Moses' Ceremonial Law being understood as a temporary positive Law obligatory only to the Jewish Nation, and that only till our Saviour's Crucifixion) is evident by common Reason and Custom. I might observe for my purpose against our Author, That the same Holy Ghost who enjoined the Gentile Converts to forbear the use of some iudifferent things, for fear of giving offence to Jews (yet zealous for the Law of Moses) amongst which they conversed (being always consonant to himself,) by this Text, commands us to continue the use of other indifferent things, lest we should scandalise the Papists, not only in these three Kingdoms, but in all the Western Churches, by a wilful, perverse, and unnecessary secession and departure from them, in the use or disuse of lawful and indifferent Things, Customs, and Ceremonies; for where there is the same Reason, there is the same Law. So that this inconsiderate Author could scarcely have cited a Text more fatal to his Cause. This precedent, the Apostle's practice, 1 Cor. 9.19, etc. and the Scripture Canon, 1 Cor. 14.40. had they been duly imitated, observed and obeyed, the greatest part of the Schisms and Divisions which have unhappily rend and distracted the Christian Church, had either been prevented, or soon reunited.  
4. The manifold mischiefs of these Impositions: 
Pag. 1●  No Man can show any good they have done, etc. I know no other Impositions upon our Congregations, but those I have already mentioned; and let our Author tell us either which of them is unnecessary and hurtful, and he would have abolished, or what else he means by Impositions, that so we may know whether they are so mischievous as he talks of. The good they were designed to do, was to testify our reverence to Antiquity, and our holding Communion with the Catholic Church of Christ, to justify our Reformation, and prevent giving any scandal to the Papists, and to cause all things in our own Church to be done decently and in order: of which if they have fallen short, we may thank some Men, who have been turbulent and unquiet, proud, peevish, and schismatical, and troubled with the humour and spirit of contradiction. What follows in our Author assigned as the mischief of Impositions, is neither true, nor of Date ancient enough to be so, nor is an Argument fit for a Divine to use in Church-matters; but seems to be the passionate resentment of some covetous ambitious Person, lately candidate for some Civil or Military Employment, and discontented for the missing of it: the venting the spleen of some well-willed to the Good Old Cause; or the shallow and mistaken observation of some small pretender to Politics, who usually prognosticates the Prosperity or Fate of the Kingdom, according to the measures of the Elevation or Depression of his own Sect, though the most factious and seditions in it, and of Principles the most destructive to its Government. As for that which is cited out of a great Man in our Church, 
Ibid. Or. Stilingfleet. ●ren. Pref. 9  in these words, Without all controversy the main Inlet of all the distractions, confusions, and divisions in the Christian World, hath been by adding other Conditions of Church-Communion than Christ hath made. When that Learned Man shall be at leisure to reconcile these words with his own in the two following Pages of the same Preface; and 122, etc. of his following Book, and shall be farther pleased to tell us which are the conditions of Church-Communion that Christ hath made; it will be easy to determine, whether the adding other hath been the main Inlet of all the distractions, confusions, and divisions in the Christian World: but nothing can be inferred from such general expressions.— The mischiefs I am speaking of are innumerable, some of them are reduceable to these six Heads: 1. Mischiefs to the Church. 2. To the State. 3. To Souls. 4. To Piety. 5. Mischiefs in promoting a mighty increase of Profaneness, and all kind of wickedness. 6. Hindering a world of good.  
1. 
Pag. 11.  Mischiefs to the Church. Zeal for men's devices begets in people a strange Levity of Mind, makes them such triflers in Religion, that they disregard the great Interests of God, and his Church in the World. They are not sensible of the desolations of God's Churches in France, Orange, Piedmont, the Palatinate, Ireland, etc. It might be answer enough for me to say, that all this is nothing to the purpose, both because the Persecutions and Massacres in these several places were not made upon the account of external Ceremonies, but partly upon a secular account, and partly upon a religious, where then Communion and Doctrines of the Church, and not Ceremonies were controverted: and because the Church of England doth not impose Ceremonies, or men's devices upon any under penalty of Persecution. But I add, that these instances disprove what they are brought to confirm; for the desolations of God's Churches in France, Piedmont, etc. are so far from proving that Zeal for men's devices begets in people a strange Levity of mind, and makes them such triflers in Religion, etc. That they evince nothing, or else the quite contrary; that such as raise Persecutions upon the account of Religion, are not Men of light Minds or Triflers in it, or disregard the Interests of God and his Church; though perhaps they prosecute them the wrong way, and by undue Mothods; for it is evident they (if without sinister design) pursue what they think to be God's and his Church's Interest, more than their own. The Kings of Spain weakened their Kingdoms, and exhausted their Treasures by Banishing the Moors, and erecting the Inquisition; and the French King cannot be supposed to gain by the Flight of his Subjects, their ceasing to trade, and withdrawing their effects; neither was it trifling they fled from. Do you Sir, who in the behalf of the Dissenters (clamorous enough without assistance) with open jaws set up the Cry of Persecution here in England, and call the French King, the Duke of Savoy, their Armies, Officers, and Dragoons; Triflers?  
What the Church of England-men (which this Pamphleteer abusively calls Zealots for these things,) did in reference to a Popish Successor, was agreeable to their Principles, both of Loyalty and Honesty. They remembered, that though to do evil that good may ensue, be a Doctrine received in the Church of Rome; yet it is not so in the Church of England. They well knew, that an Act for Exclusion (notwithstanding any Infallibility or Omnipotency a Parliament can pretend to,) would be still in itself unjust, as contrary to the Laws of God and nature, and to the Rules of Equity, and common Reason; void in itself, as being contrary to the Fundamental Laws of the Land, and the very Constitutions of the Monarchy; and mischievous in its Events, as that which would most certainly have involved these three Kingdoms in a most Bloody Civil War, and perhaps have brought an Invasion from abroad, in upon us to boot. But behold the tender Conscience of our Dissenters, they cry out of Persecution, upon the Levying a small pecuniary mulct (for the frequenting an unnecessary and seditious Conventicle,) in pursuance of divers Laws made by their own Representatives; but would exclude an Hereditary Prince from his undoubted Right and Inheritance, (by a Law they were no ways authorized to make,) and involve three Nations at the least in a Bloody War, and all the miseries attending it, that so they might again swallow up the Crown Lands to maintain the Grandeur of their Hogan-Mogan-Ships, in a new Commonwealth; and all this under pretence of the Preservation of the Laws, Liberties, and the Protestant Religion; the name of which it is probable will grow as odious to after Ages, as that of Popery is to us, by reason of such, who shrowded all their ill designs and crimes under that usurped, affected, and abused Notion.  
The Scripture is our only guide of Unity: 
〈◊〉  Uniformity is deformity and confusion, when Men appoint other terms of Ministerial Service, and Church-Communion, than are prescribed in God's Word. If the Scripture is the only guide of Unity, let our Author tell me, why his Clients the Presbyterians, Independents, Quakers, etc. are not guided into Unity by it, since they all have it, and pretend to follow it, and yet are far enough from Unity? The Scripture it is true, prescribes and commands Unity, but never actually effected it, without the interposition of Ecclesiastical Authority, as in the Primitive Church, Ecclesiastical and Civil, as in the Reformation of our Church; or Civil, as in Spain, by the Inquisition, in France by Edicts, etc. That Uniformity is or can be deformity and confusion, I shall think to be a contradiction, till our Author shows how it can be reconciled. Those terms of Communion, which he intimates to be prescribed in God's Word, he would do well to show us, or tell us where we may find them, if he can. They would do more, if clearly discovered and demonstrated, towards the Union of our differences, than a Thousand such railing Pamphlets, and the Intrigues and Politic Desing, contrived by Malcontents, and as hotly pursued by such Tools as he, for the involving us into the same miseries that followed upon the last Rebellion.  
2. 
〈◊〉 3.  Mischiefs to the State; Zeal for Ceremonies begets in Men a contempt of Public Rights and Boundaries. This is a very strange discovery which our Author hath made, but it is so incredible, that he could not in reason have supposed, that we should take it merely upon his Word: Therefore, he would have done well to have informed us farther, how a Zeal for Ceremonies begets a contempt of Public Rights, whether by an Univocal or Equivocal Generation. If any Man should argue thus, This Man is zealous for Ceremonies, therefore he contemns Public Rights and Boundaries; would not all Men wonder at the Inference? The Consequence will better follow on the contrary side thus; This Man disturbs the Peace and Order of the Church, and makes no conscience of breaking the Ecclesiastical Laws and Constitutions; and therefore it is probable that out of the same Principle of disobedience and humour of opposition, he will contemn Public Rights and Boundaries, and all obligations of the Conscience to obedience, set by the Civil Law also. But our Author proceeds, When they dote so much upon vanities in Worship, as to enslave their Consciences, and to despise their Christian liberty, it is no wonder if they sell at any rate their own and others Civil Rights and Privileges. Surely this is spoken of the Inhabitants of the Moon; or some Utopian Countries, for most Men here have as little Zeal, and as much contempt, or at least neglect of the daily Service of the Church, as our Author supposes them to have of the Public Rights and Boundaries. To join in the Public Worship of the Established Church (though it be supposed there are Ceremonies, and (what he hath no less maliciously than falsely insinuated) vanities) in it; would not be to despise our Christian liberty, but to make use of it; Whereas he who scruples it, either is weak and thinks he hath no liberty in that case, or which is worse, is sullen and will not use it. But suppose Men despise their Christian Liberty, (though I understand not how the Members of the Church of England can be said to do so,) will they sell therefore their Civil Rights and Privileges at any Rate? I wonder our Author is not ashamed of such gross non sequiturs. As for any indirect means, which may be supposed to have been used in Juries, Elections, Corporations, etc. I think the Dissenters, both in modesty and justice ought to have held their tongues, as having by far exceeded the Conformists; for as far as I could ever see, hear, read, observe or learn, they were much more diligent and industrious, used more indirect courses, and underwent greater fatigues to uphold and carry on a Faction against the Government and Laws; than these (some whereof being not so designing, they usually drew over to their Party) were, either to maintain the Right, or countermine their attempts.  
The best course which can be taken to recover God's blessing, the Church's Union, and the Kingdom's Peace, Riches, Wealth, Strength, and Reputation; is not the Parliaments (or rather some few turbulent Spirits) struggling (as our Author says) with the Prince; nor the maintaining an unquiet and never to be satisfied Faction to confront the Government, or extort Privileges or Liberties from the King, by the diminution of his Prerogative; the glorying in the Doctrine of Resistance, under the pretence of Preservation of the Protestant Religion, and the Laws; or the encouraging of Dissenters to make the Schism greater; for these do but make one Party jealous of another, and neglect the Public Good to oppose each other; but a true practical Piety towards God; a Loyalty and quiet Subjection to the Prince, and a permission of him to manage his own Province; a Charity and mutual Love and Unity, without interessing ourselves in, much less hating and separating from, one another, for our respective private Opinions; and an industrious following every one his own lawful Vocation and Employment.  
3. Mischief to Souls. 
Pag. 1●  For trifles there hath been exercised a mad Tyranny over men's faculties. This is that which cannot be made good, for all Men have and (since the times of Popery) every Man had liberty by the Laws of England, to be of any Judgement or Opinion he should think most probable, and freedom for his faculties and the exercise of them, (where they could claim any right to do so) in their own Houses and Families, nor if a Friend, Stranger, Traveller, or a Neighbour or two happened to be present, was there any danger or penalty thereby incurred. But that every Man under pretence of Conscience, should therefore have liberty for all his outward actions, and be allowed for his own private advantage to make public Harangues, to disturb the Peace, and seduce his Neighbours by the propagation of a Schism dangerous to both Church and State; is that which doth not follow, even the Dissenters themselves, when they had power in their Hands being Judges; as appears, by their carriage to the Clergy of the Church of England, in the late times. That a pretence of Conscience, where nothing evidently sinful in itself is positively enjoined, will not justify a Man in Schism, or exempt him from Penal Laws, as having a Right by the Law of Nature, to be tolerated therein, I shall imagine myself to have proved, till I see farther.  
The little things imposed are a means of depriving the Church of the Service of many useful Ministers that are apt to teach, 
〈◊〉 16.  and would be glad to give the Bread of Life to those Souls, that are by the Drones left in the broad way to destruction. The Church of England wants not Ministers, that are apt to teach; but in some places Persons that will be taught, and in others maintenance for the Teachers. No place where there is a competent visible subsistence needs to want a Preacher: Our Universities can supply another Kigndom. In the mean time this needs none of their assistance, if the Usurping Ministers and Encroaching Pastors, would return the straying Sheep home to their own rightful Pastors, and proper Folds, whence designedly they have drawn them for their own advantage; they would thereby do better Service to God, his Church, the Kingdom, their own, and the seduced and deluded men's Souls, than possibly they can any other way. If any are Drones, let them be amended or removed, they may well be spared; 
Ibid.  Christ commands his Ministers to Preach, and qualifies them for that Service: Christ commands none to Preach, but those which he calls by his Church; and he who intrudes into the Sacred Office without an Ordinary Mission; unless he demonstrates by Miracles an extraordinary one, can show no tolerable reason why he should not be esteemed and used, as either an Euthusiast or Impostor; neither can any qualifications though exceeding those of other Men (which yet never have been found in them) be reasonably laid in the balance with the Peace, Order, and Unity of the Church, and the Love and Charity of the Neighbourhood.  
Our Author says, in Page 17th. The Ruin of Souls, may be for want of the Labours of those able Ministers whom we exclude for toys. I know none are excluded, but such who exclude themselves, and the more shame for them if they will be so humoursome and pettish, as to shut out themselves; because they cannot in every thing have their Wills; and the more trivial the things objected are, the more evident it is that somewhat else besides, and more than Conscience (which is pretended) is the true cause of their Non Conformity. But yet I can see no such great danger of the ruin of Souls (more than now there is,) if they were as silent, as they are clamorous; Salvation in another sense, than that in which it is usually taken being the common end of at least a great part of that noise and disturbance, which is made by that Party; and I hearty wish, that their Hearers laying aside that blind zeal, outside Piety, and unreasonable opposition to the Government, both of Church and State, in which they please themselves, and whereby they are distinguished from other Men; they would by the regular Piety, Loyalty, Peace, Humility, Obedience, and Charity of their Lives, convince the World of the excellency and sincerity of their Teachers, 
〈◊〉. 18.   
4. Mischiefs to Piety. The most Learned Divines, and the Wisest Statesmen in the World, are but bunglers when they take upon them to add unto God's Worship, what he hath not appointed. If our Author either could or would tell us, what Worship God hath particularly appointed, it were easy to determine what hath been added thereunto; in the mean time it may be sufficient to deny the charge, and let him prove it if he can. Mankind hath for many Ages been possessed and tormented with a furious spirit, the Devil of Imposition, it will never be well till this Spirit is cast out. If he had with a little alteration said thus; This Church hath for this last Age been tormented with a furious Spirit, the Devil of Opposition, etc. It had been far more truly and properly spoken, both because the Spirit of the Opposers hath been far more furious, than that of the Imposers; and also because Opposition is more properly than Imposition, attributed to the Devil; who, the Apostle tells us, worketh in the Children of disobedience. 
〈…〉  Piety may now as well live and flourish without our Ceremonies, as it did mount without them above Idolatry, and conquered the World. If our Author means, that there are more Ceremonies now imposed in the Church of England, than were in use in the Christian Churches, in the time of Constantine the Great (by whose Profession of Christianity and kindness to the Christians, it signally conquered and abolished Pagan Idolatry out of the Empire,) he is very much mistaken; let him if he please compare them at his own leisure, and he will find it so.  
Ceremonies in Worship corrupt People's minds with vanity, make them light and trifling in the weighty concerns of God and their Souls. God Almighty hath plainly enough determined the contrary, by his Institution of so many, in his own Public Worship. I have already said, that there are no Ceremonies enjoined to be observed by the Congregation, in the Public Worship of God, in the Church of England; unless he will call kneeling and standing, (which are only gestures of the Body) so; but if he will, yet it cannot be said of them, that they corrupt People's minds with vanity, and make them light and trifling in the weighty concerns of their Souls. Such decent postures have by the common Sentiments of the Christians in all Ages, been observed not only as conducing to Order and Uniformity; but also as tending to promote zeal and devotion, and are certianly in themselves as decent, as having the Head uncovered; which the Apostle so largely insists on, in 1 Cor. 11. Nor can our Author show the least shadow of reason, why those Ancient and Catholic Gestures should corrupt People's minds with vanity, or make them light and trifling in the weighty concerns of God and their Souls; or on the other Side, why the uncouth Gestures of leaning upon a Seat, lolling upon their Elbows, or sitting upon their Br—s should increase Devotion; or not rather corrupt People's minds with an undecent slothfulness, and an unchristian clownishness in the presence of God, and his Holy Angels, unmeet for the place and employment. Many think they have done much if they have exactly conformed to Rites and Ceremonies. No Man in the Communion of the Church of England can reasonably think so, both because there are no Rites and Ceremonies prescribed to be observed by the Congregation; and because those very few retained in all our Church-Offices jointly taken, are declared to have no intrinsic Holiness, but to be in themselves things indifferent, and no otherwise enjoined: But it is in every Man's observation, that a great part of the Fanatic fury (by themselves mistaken for a Godly Zeal) is spent in loud, boisterous, and malicious invectives, against innocent Habits, Gestures, and the Observation of Anniverssaries, etc. as if their malice and ill words were (what they will not allow the Papists good works to be, viz.) meritorious; nay farther (that which the Holy Sisters esteem more precious) much of the Pulpit sweat is wasted in impertinent rail, (by way of useful digressions, when arrived at an end of sense and reason,) against Episcopacy, the supposed Superstitions and Ceremonies of the Church of England, and the wickedness, and profaneness of all other Men, but their own sweet selves: Hence their pride and affectation, prejudice and malice, their censoriousness and moroseness of humour, their fourness and bitterness of Spirit, etc. All the rest of this Paragraph seems more applicable to the Church of Rome, which is overgrown with Ceremonies, and Representations of Spiritual Mysteries, by sensible Objects, than to the Church of England, in whose Public Worship and Administration of the Sacraments, a Man cannot speak of Sacraments in the Plural Number. Piety hath been scorned, vilified, and persecuted under the notion of Puritanism. If the Name of Puritans was assumed by themselves, as pretending (like their Predecessors the Pharisees and Novatian Heretics) to be more Pure and Holy than others, there is no reason they should be dissatisfied with the use of it by others: Yet that Piety hath been scorned, etc. perhaps will not be so easily proved, as said; for real Piety, Honesty, Justice, and Charity have the inward and tacit approbation of all Men, and the outward applause of all; except only some few ill bred, envious, and designing Persons, who yet can neither condemn nor scorn it: But the affectation of a canting dialect, a superstitious placing of Religion in the use of indifferent things, and an outside and formal preciseness, and an abundance of Zeal, in and about trifles, used by many; when (like the Painted Sepulchers of the Pharisees) they are full of secret corruptions, the discovery of their seeming Sanctity, to be the most odious wickedness under the Vizor of Hypocrisy, exposes them to the scorn and contempt of the World; like him who pretended he could not endure to have a Bishop's hand laid on his Head by way of Ordination, but (besides his other crimes) could imbrue his Hands in an Archbishop's Blood by a revengful Murder; or him, who under pretence of Conscience, was a Schismatic, from that Church to which the use of Ceremonies could not be objected, and an active Rebel against his Sovereign; and yet lived in Fornications and Adulteries, and was guilty of Incests and Bestialities: not that all called Puritans and Schismatics, have been guilty of such gross sins, but that when such men's seeming Religious Zeal, and the concealment under it hath been discovered, and that though outwardly they strain at Gnats, yet secretly can swallow Camels; than not true Piety, but the Hypocritical pretender to it, is scorned and vilifyed.  
The next Paragraph of our Author's own endicting (being the first in page 20th) is an extravagant furious accusation of, I know not whom, upon I know not what account; if his passion be over, and he be yet come to himself, and left Master of any modesty or reason, let him look it over, I know not what to say to such scurrilous railing and lying.  
The Removal of Ceremonies will take away the Vizor, with which Formalists, 
Pag 〈…〉  Hypocrites, Wicked and Profane Men do cover themselves. Suppose kneeling at Prayers, and standing up at the Creed and Gospel, to be Ceremonies; they are the only Ceremonies enjoined the Congregation, in the ordinary Public Worship prescribed in the Church of England; Will the removal of them take away the Vizor, with which Formalists, Hypocrites, Wicked and Profane Men cover themselves? Wicked and Profane Men as the words themselves imply, are barefaced Sinners, and wear no Vizor; and as for Formality and Hypocrisy, they were never (since the Ancient Pharisees) used by any more than by our Modern Sectarists; nor ever so much in esteem and fashion, as since the number of those, who under that disguise, decry Ceremonies, made them bold and confident: Haddit kneeling at Prayers, and standing at the Creed and Gospel been such an excellent Vizor, it would not be prudence in us to abolish them, especially, for nothing; for many of the Dissenters, who need a Vizor as well as others, would either use them in their Conventicles, or come over to us themselves, merely for the benefit of them; but suppose (what it is almost ridiculous to suppose, viz.) that our Author had herein spoken Truth and Reason; yet the removal of Ceremonies would effect little as to that: for we find that the Dissenters, who seldom kneel at Prayers, or use the Creed, and have no Gospel, have yet under the Vizor of purity, preciseness, and tenderness of Conscience, done abundantly beyond all that ever Ceremonies can or could pretend to; neither need we to strip our Church Offices of these, and run from the little remainders of decency, remaining in use in our Churches, into downright rusticity, and more than Corinthian rudeness in our Public Worship, in hopes that then, Drunkards, 
〈…〉  Swearers, Whoremongers, and such like will be known to be what they are, a mere Herd of Brutes. It would be a foolish and too costly an experiment, and an extravagant instance of our levity and indiscretion; but no discovery unless of that which every body knows already; or if any Man wants farther satisfaction herein, let him repair to our Author, who can tell him such wonderful things concerning Rites, Ceremonies, etc. as all the World never dreamed on before, nor any Man of but ordinary Sense and Judgement will believe now.  
5. Mischiefs in promoting a mighty increase of profaneness and all kind of wickedness. 
Pag● 〈…〉 —  
1. Profaneness in the outrageous contempt of holy things. The tautologies, impertinencies, improper inferences, and untrue assertions of our Author's Pamphlet, are too many to be considered or remarked; but a Man must either have a conceit of himself like to that of his own Infallibility, or else he must presume wonderfully upon the simplicity, dulness, and ignorance of his Readers; before he comes to put such down right contradictions upon them: Him who all this while he hath bitterly inveighed against as a Bigot and Zealot, he now makes a profane and outrageous contemner of holy Things; whereas Zeal (when taken in ill part for Superstition) and profaneness are, and always were esteemed the two contrary extremes and vices on either side Religion. There is scarce any thing in Religion, that hath escaped the scorn and reproach of blind Zealots; The Ordinance of Preaching, the Lords Day, the Scripture, our Holy Religion, and Jesus Christ himself; all have been struck at. To scorn and reproach, Preaching, Scripture, the Lord's Day, etc. hath been always hitherto looked upon as a Sign of a Profane, and not of a Zealous Person, and this Author hath shown us no reason to change our Sentiments; but suppose his words to be true, hence we may observe, 1st. That a Schism caused by a difference in belief (though erroneous) can never be reunited by the abolition of Ceremonies, for the cause remaining, the effect would continue, 2ly. That the apprehensions of Men being so various, and their judgements so discrepant, a comprehension without a compliance in things indifferent, and a forbearance with Men in their particular Opinions can never be effected; but these being once supposed, it may follow as things now are. 3ly. That there are divers others as extravagant Zealots as our Author, whose Notions are altogether impracticable who increase the Schism, and widen the Separations in the Church; under pretence of making propositions for a comprehension, and should not be regarded till they learn more discretion and moderation, than at once to ask the abolishing of all Ceremonies, the exercise of jurisdiction, 
〈…〉  and power of Orders, and the pulling down the whole Constitutions of our Church.  
The Ordinance of Preaching. 
〈…〉 21.  The constant, serious, diligent performing of this, would spread knowledge amongst the People to the prejudice of humane impositions in Divine Worship: They would see what light things they are in the Service of God. 
〈…〉 43.  The Constitutions of the Church of England, are so far from discouraging or obstructing constant, serious, diligent Preaching (as our Author would insinuate) that on the contrary she requires and enjoins it, (so that in that sense even the Ordinance of Preaching may properly be called an Humane Imposition;) neither do we of her Communion, if Passionate, Malicious, Schismatical, Sinister-designing Railing go not (as often it hath) under that notion, fear any prejudice thereby ensuing, to any Impositions in use in our Divine Worship. We wish all Men in our Communion, and in theirs too; were more knowing, pious, discreet, honest, and conscientious than all the Preaching of Dissenters, and our Author, with all others of his Opinion, is ever like to make them. We would be glad all Men did see what light things all our Impositions and Ceremonies, both, are in the Service of God; hoping than they would be better satisfied both of the lawfulness and decency of them, and if their prejudices and interests (which with ignorance are the great causes of our Schisms and Separations) should not hinder, would approve of them and conform to the use of them, for their lightness adds to their weight and value, and their easiness and fewness to their Commendation; for those Impositions and Ceremonies which were otherwise allowable (as were the Jewish) when their numb (like theirs) makes them weighty, 
Matt. 〈…〉  become a burden too heavy to be born. As for Preaching, it must be confessed to be far less necessary now, (at least in a converted Nation) than when the World was Pagan. And whereas the Papists have resolved all public religious Duties into Prayers, and the Dissenters have run into the other extreme, and placed them in long Preachments: the Church of England, hath herein, as in most other things, retained the golden Mean, and useth both, and though frequency is more necessary to the former, yet the latter is not to be neglected; but when it excludes Catechising, the change is made for the worse: and indeed were that most useful way of instruction of both the young and ignorant, much used in the Primitive Church, and prescribed by our own, revived, throughly performed, and duly frequented; 
Can. 〈…〉 61.  as it would be far more difficult to the Teacher, so it would be far more beneficial to the People, than Preaching.  
The Lord's Day hath met with many and great Enemies among the Ritualists. 
Pag. 〈…〉  I know of no Men in the Church of England that are Enemies to the Lord's Day, and if any such there are, they never learned it from their Mother. It sufficeth to my purpose that nothing is constituted or used in our Church to hinder or discountenance the most pious and religious observation of it, but so far on the contrary, that our public Worship is appointed to be every where observed on it: Neither am I (or any other in her Communion, I suppose) against the most strict and Christian observation of the whole day, which is reconcileable to the necessities and infirmities of this life, provided always, that it be not accounted, nor used as a Jewish Sabbath) nor observed by way of obedience to the fourth Commandment of the Decalogue.  
The Scripture hath its share of contempt from Ceremonialists; 
Pag 〈…〉  of the truth hereof, the Impositions of Rome are a full proof. What are the Impositions of the Church of Rome to us? Who is bound to justify all things in use in that Church? Let our Author if he be at leisure, and so please, try his hand with them, and see what Defence they will make. As to us, either let Men write to the purpose, or not trouble themselves, abuse the ignorant, and harden the prejudiced; or tell us particularly which are those Impositions which are Terms of Communion, and which are Scriptural and unscriptural, or otherwise he and such like who make precarious suppositions, and from thence deduce Inferences as much inconsequent, must expect to hear that their pretended preciseness is childish; and the wresting alleged places of Scripture, from their genuine senses, to their own purposes, is no other than impertinency; which is no reflection on the sacred Scripture; but on those superstitious and scrupulous Persons, who desiring to seem more holy than others, raise doubts under pretences of Conscience; and to appear more wise and understanding in the Scriptures (as if they could see those things there which no Man could ever do before) quote them, though improper to prove what they design.  
2. 
〈…〉 4.  Mischiefs in promoting an increase of all kind of wickedness. What our Author says upon this Head, is of a piece with the rest of his Pamphlet, magisterial assertions without Proof or Reason, precarious suppositions, and idle beggings of the Question, intermixed with scurrilous reflections, is stuffed with bitter Rail; 
〈…〉  These are part of his words: The most immoral Men if they did pretend zeal for Ceremonies, and were furious against Dissenters, did pass for good Christians, and true Sons of the Church. I might as well, viz. with no less truth and reason, say, that amongst the Dissenters, The most immoral Men if they did pretend zeal against Ceremonies, and were furious against Conformists, did pass for good Christians, in their own phrase, true Professors and the seriously Godly, and in the Dialect arrived here the last year sound Protestants; and with at least equal pretence subjoin his words, 
〈…〉.  This false measure hath hardened abundance in their evil ways, mightily cherished and increased Vice in the Land. If he is not satisfied with this way of answering; let him alter his way of writing, when he can make good his words I shall easily do mine. He adds, Conformity to Ceremonies hath been a Cloak that hath covered the most filthy Abominations. Had this been true, Dissenters would never have been so numerous. The changing one word, putting Opposition for Conformity, and reading it thus, Opposition to Ceremonies hath been a Cloak that hath covered the most filthy Abominations, will make the Sentence much truer, and this Assertion of mine needs no other proof than the allowance of what he insinuates plainly enough in these words, A Ceremonial War hath been once fatal to Clergy men: 
〈…〉 7. 〈◊〉 etc. 〈◊〉 2  to be true. They assure us, That the Rebellion against King Charles the First, was raised to oppose Ceremonies, and elsewhere to the same purpose, the words are plain and admit of no other interpretation; I therefore challenge him to give the like instance or proof of Conformity to Ceremonies being a Cloak to cover the most filthy Abominations, 
〈…〉  which if he doth, he shall carry his Cause.  
6. Hindering a world of Good. It cannot be proved that Ceremonies in Worship ever did any good. 
〈◊〉 25.  We in the Church of England (as I have said) have no Ceremonies in use, or enjoined in our public Worship, unless kneeling at Prayers, and standing at the Creed and Gospel, he called Ceremonies; and if they be, they may do so much good, as to testify our inward humility, and devotion, in the one, our resolution to stand by, maintain, and defend the other; and our Communion with the Primitive, and divers Modern Christian Churches, in both: and this, if Men were not contentious, though short, might be a satisfactory account of two ancient and Catholic, and even in themselves decent Postures. What good more would our Author have of them? They hinder Reformation, Love, and Communion of Churches.  
1. They hinder Reformation. In the Reformation of the Church of England from the Novelties and corruptions in Doctrines and Practices tending to Idolatry, Superstition, and Schism from the Primitive and Catholic Church of Christ, great care was taken to prevent the Papists still continuing in the Communion of the Church of Rome, from accusing us of injustice and perverseness in abolishing any thing which was innocent and decent in itself, made venerable by Antiquity, and Catholic by the use of the Universal Church, or merely because they used it: which prudent and Christian moderation, as it was designed to justify our Reformation from the imputation of Schism or unnecessary separation, and prevent the giving a scandal to them, or throwing a stumbling-block before them, which might hinder their coming over to our Communion: So it was attended with so good success, that it became more generally and universally received through this Kingdom, than in those places where it was brought in by force, and accompanied with Tumults and Rebellions, as in Scotland, Switzerland, the Low-Countries, etc. Insomuch that had not that politic King of Spain, Philip II. prevailed with the Pope by his Bull to prohibit the Roman Catholics here in Queen Elizabeth's time, to frequent our Churches; it is with great probability conjectured that her happy Reign would so far have out lived Popery, as that it would no more have been openly professed in this Kingdom. And agreeably hereunto, I remember a Clergyman of my Acquaintance who lived some years in Ireland, affirmed in my hearing, that if Kneeling at the Sacrament, the use of Godfathers, and the Sign of the Cross at Baptism were abolished in Ireland; it would breed such a prejudice in the Irish, a People very tenacious of their first Principles, against the Protestant Religion, that they would very hardly be brought over to it, and that one of the greatest prejudices they labour under in that Church, upon that account, is the abolishing of Confession to the Priest, and of Public and Catholic Church fasts. However what our Author adds, viz. 
Ibi●.  The Quarrels occasioned by them hinder the Progress of the Reformed Religion; must be granted, if it be understood, that the many Divisions and variety of Sects amongst us; is an Objection the Papists make against the translation of the Bible into the vulgar Tongue, and their pretence for their not coming over into that Church which is already so full of subdivisions, caused as they think by the forsaking of the visible Head of the Church here on Earth, under whose conduct they therefore continue, as the only means to preserve Unity, and avoid confusion. But this must not be charged upon the Church, whose Moderation is designed as a preservative of Union, but on those perverse and humoursom Persons whom nothing will satisfy: there is nothing in use in our Church, but he who condemns it, must condemn with it the Catholic Church of Christ; and he who dare do that, is a man no ways fit to be gratified by the condescension of a Nation, and the alteration of the most perfect Liturgy and the best Ecclesiastical Constitutions, that any visible Church now known to us, enjoys. 
Pag● 〈…〉 — All wise and good Men amongst the Clergy and People desire the taking away the Instruments of our Confusions. The execution of this would extend farther than our Author intends it, or for fear of his own Copyhold would assent to: Many Pharisaical Zealots by an opposite Superstition (in whose number I place him) injuriously accuse our innocent Ceremonies, as the instruments of our confusions, when indeed they are not (as we shall shortly consider) but Men, which if they should be taken away or brought within the compass of the Apostle's wish, 
〈◊〉 5.12.  the Conventicle-doors would be shut up, and our Author himself dismissed.  
Ceremonies have been Cloaks of Impiety and Maliciousness: 
●●id.  if these are continued it will be exceeding difficult to purge out Vice, which will shelter itself under them. This Expression (like the greatest part of his Pamphlet) hath an abundance of prejudice and malice; but no truth or show of Reason; for how is it possible, that Ceremonies should be the Cloak of Impiety, whenas if the Ceremonies be supposed to be numerous, vain, or not agreeable to the simplicity and spiritual sincerity of the Christian Religion (for then only they become noxious) they indeed become the parents of Superstition; but can never as such be the Cloaks of Impiety, because it is the opposite extreme. Why may not that Man who knelt at his Prayers, and stands at the repetition of the Creeds, and Gospels, as easily have his Vice purged out, as he who sits at his Prayers, and frequents a schismatical Meeting where they use no Creeds, nor Gospels? Or what strange Vice is it which can shelter itself more about a Man kneeling or standing in our Church, than about one who sits in a Conventicle? These are such gross, absurd, malicious, and false insinuations, and assertions of our Author's, that I wonder, he is not ashamed to propose them to a Convocation, or even to undervalue himself by writing them, or can in Conscience thus abuse the credulous Vulgar, whose unaccountable prejudices are, by such Artifices very easily improved into Malice and Schism. Debauchery came in with Ceremonies, 
〈◊〉 28.  we shall be happy if they fall together. To make this good (if we pass by the British Churches) our Author must grant that Debauchery came into England with Augustine, commonly called St. Augustine, sent hither by Gregory the Great Bishop of Rome in the seventh Century; for he brought more Ceremonies in with Christianity, 
〈◊〉 Test●●y to 〈◊〉 Truth ●●esus ●●st, and ●●ur ●●mn ●●gue,  than are now in use in our Church: but this I suppose he never thought of. However that Debauchery hath no dependence on Ceremonies, appears even from hence; that in the late times of Rebellion, wherein the Government both of Church and State being dissolved, and there was no King, every one did that which was right in his own Eyes, all sorts of Vice, Wickedness, and Debauchery grew up to that strength and vigour that they have never since been rooted out of this Kingdom; and though now we should part with all our Ceremonies, which we would very gladly do upon condition we could banish all Debaucheries with them; yet there are no hopes to effect it, as long as Schisms are no Crimes, and the pretended Puritans are indulged in the sins of the godly, and that God sees no sin in his Elect, etc. is allowed for Orthodox Divinity.  
2. They hinder love among the People, and between the People, and their Ministers.  
1. Love amongst the People is mightily hindered by the divisions and animosities caused by human Impositions. That human Impositions are the causes of our Divisions and Animosities, is presupposed by our Author, since he asserts it without proof; but this is but begging of the Question, we must not grant him that as a Postulatum, I leave what I design to say on the true causes of the Schism till the last. In the mean time, that love amongst the People is hindered by our Divisions and Animosities is too apparent to be denied; though that aught in truth and justice to be charged upon the Dissenters, as the evil effects of their unnecessary and wilful separation; for Ours being supposed (which they also grant) a true Christian Church, their Schism becomes unnecessary, and therefore sinful, and these Animosities are the fruits of that Schism, and the pride of their Spirits, heightened by their Teacher's industrious rail against our Church, and her Constitutions, thereby to gain Proselytes to themselves, and retain them to their own advantage— Soon after the Restauration, the Enemies of Piety, and Virtue, resolved to continue the division between the two most potent Interests of the Protestants in England; to further this a Sham-plot was cast upon the Presbyterians in several Counties; this was so improved in Parliament that Penal Laws were easily obtained to enslave and destroy the Dissenters. By the Enemies of Piety and Virtue (whosoever our Author means) if we will reconcile it to Truth, can be understood none but the Dissenters; because it lay only in their power either to renew and continue a Division, which they did; or to reunite themselves with the Church of England, as they ought to have done, and so to have prevented the Evils which it hath since produced. It is no wonder our Author takes such Liberty to make undecent (if true) reflections upon some single Persons; when he ventures to cast such a severe though obliqne one, upon the whole Parliament, as to insinuate them all to be imposed upon by a Sham-plot; yet I would gladly know how he came by such skill in discerning of Spirits, as to discover that to be a Sham-plot, which was cast upon the Presbyterians, when the Parliament so far believed it, as to make Penal Laws (a good sign they were in earnest) upon that occasion. Some think the best evidence we have for the Popish Plot, is the credit given to it by Parliament; now suppose a Papist of equal credit with our Author, should say the Popish Plot was a Sham-plot (for it is as easily said) would he or others therefore believe him, or not rather think he casts an unhandsome reflection on that Venerable and Sage Assembly? Our Author reflects undecently upon King Charles the Second, because upon the account of his Subjects he made War upon the Protestant States of Holland: he might have remembered that that was no more than the long Presbyterian Parliament had done in the times of the late Rebellion, and that the attempt, to take their Smyrna Fleet was no more robbing than that, to take the Spanish Plate-fleet, and far more justifiable than the designed surprise of Hispaniola. How little the Protestant States of Holland care for the Protestant Religion, or for the Crown of England (though their best and truest Friend in Queen Elizabeth's time) their carriage towards her Successors at several times since, at Amboyna, Moscovia, Siam, the Island of Fornosa, Bantam, etc. are sufficient evidences, and show us what we may expect from them, whensoever we have no other security than the Protestant Religion; he that is not satisfied herewith, let him try them farther. Ictus piscator sapit.  
2. 
〈…〉  They hinder love between Ministers, and the People. Ceremonies, or the use of them cannot hinder love between Ministers and People: but when certain Men calling themselves Ministers of the Gospel (though their Mission be at best precarious, and they both teach and practise things contrary to it) who by false criminations and injurious Rail, founded in ignorance, and carried on with design, possess blind Zealots with a false opinion of their being Antichristian, and inflame fierce and turbulent Spirits, with their exclamations against them, as Popish; are suffered at their pleasure to sacrifice to their own Nets: they may by such Artifices hinder love between Teachers and their People; yet all this Outcry against Ceremonies is used for a pretence to promote Interests; if no Ceremonies were used, and consequently this pretence were wanting, they would soon find others, as we may see in Scotland, where there are none enjoined. We live in a knowing Age, People see the vanity of those things on which some among us place all their Zeal. He must certainly be both an ignorant Fellow, and conscious of it, who is afraid of his Hearers's becoming too knowing for him; It is a great part of a Teacher's business to instruct them, and the greater fruits he can reap of his own labours, or their industry, or both, the better: I hearty wish all the Men in England were much more knowing, judicious, and wise than they are; and that amongst other Reasons for this also, that so they might see the vanity of placing and spending all their Zeal, in their opposition to such innocent and indifferent things, as Vestments which they never wear, and Gestures which they seldom use: for the Dissenters violent opposition and separation (supposing it conscientious and not pretended) upon the account of Gestures, Habits, and those three innocent, ancient, and Catholic Ceremonies retained in our Church, but not imposed upon the Laity, are as great and cogent Arguments of their ignorance and superstition; as the Papist's gentle embracing and receiving such a multitude (many whereof are Novel, and some unjustifiable) upon the Authority of their Church: only here is the difference made by an advantage on their side; they do it out of a principle of Peace, Unity, Submission and Obedience, which is the Parent of Virtue; but these act out of a proud, schismatical, contentious, and disobedient Disposition, which is the mother of Vice. They value us only for Piety, Sobriety, and Diligence; I wish they would value the learned Men of our Church for their Piety, Sobriety, and Diligence, which if they would, those qualifications being very reconcileable with all, and more Ceremonies than are used in our Church: such Persons using them should more rationally beget a good opinion of the Ceremonies; than the Ceremonies in themselves innocent, an ill opinion of them, that use them.  
3. They hinder the Communion of Churches. 
Pag 〈◊〉  We have stood at so great a distance from other Reformed Churches. If there be too great a distance between us and other Reformed Churches, the fault is not therefore on our side, but on theirs, who made a farther Secession and Separation from the Catholic Church of Christ, than was either necessary or lawful; and cannot be excused any better than by the iniquity of the times, 
Apol. 〈◊〉 Confe●●●ne, & 〈◊〉 Exan●● Cens. 〈…〉  and the necessity of their Affairs and Circumstances, which divers of the Reformers in other Countries have both acknowledged and lamented: It hath been the concern of some, that wanting the concurrence of Authority, they could not bring their Reformation to the same perfection, as ours; and indeed the greatest defects of ours must be imputed to the want of Authority, and the licentiousness and refractoriness of the People. In the mean time, I know none of the Reformed Churches (except perhaps the Lutherans upon the account of their retaining Images, and holding Consubstantiation) would, or do, refuse Communion with us; but if any do, it is more their fault, than ours; It is far more fit and reasonable that they should by endeavouring to arrive at greater Perfection, make their advances towards us, who retain the Primitive and Catholic Government; than that we receding from it, should decline to their popular and imperfect Model, whose Antiquity is only sufficient to make it the parent of Confusion and subdivisions; and hath in its effects and consequences been more fatal to Europe, than the Spanish Inquisition. 
See H●●●ry of 〈◊〉 Presb●●  Our Author's politic contrivance which follows in his Pamphlet; when Men are, or will be all of one mind (which the abolishing all the Church Customs and Ceremonies he can name or think on, will never make them) may take place; but in the mean time is as much impracticable as an Union of Dissenters amongst themselves.  
Our Author seeming to be out of breath, and to have lost himself, in a tedious railing Ramble, pretends to turn from the warm Men (forgetting himself to be of the number) hath changed his Object, but not his Subject; so that in the following Harangue directed to the Pious and learned Pastors of the Church; I need not here as new observe the virulency, malice, and bitter and calumnious railing at it; for the whole contexture of his Pamphlet is in such language as sufficiently argues him a very unfit Man to be a Moderator, much less a Peace maker. As to the Prophetic part both of it and the Pamphlet; As I think he hath given no great indications of his being endued with the spirit of Prophecy; So I, who make no pretensions that way, shall not (though perhaps I might with a greater probability) contradict him, but rather wish that he and many others (whose ambition it hath been to be thought wiser than more modest Men) had been more sparing both in the interpretations of Prophecies in such a manner, and in uttering their own Imaginations and Whimsies in such terms, as have encouraged some unjudicious and credulous Persons (by the like phanciful application of the fulfilling of them to themselves) to attempt strange things to the disturbance of our Church's, and the Kingdom's Peace; the Emotions of the Anabaptists in Germany long since, and the Fifth-Monarchy-men in England in the time of King Charles the Second, are such evident instances hereof, that I need name no more. I could be hearty glad that that expression of his to them. 
〈◊〉. 31.  It depends much on your pious Counsels to calm the storms that rage in some Men's minds, to heal our breaches, etc. were true, though for a far better, more generous and Christian end, than that which he adds, To make us a terror to our Enemies: and wish that our Author to prove it, would give us an instance of the Efficacy of their pious Counsels by the future calmness of the storm that so lately rages in his own Mind, and in his Disciples.  
5. 
〈◊〉. 35.  The danger that threatens us in the continuance of Ceremonies in the Worship of God— We are threatened with a double danger, present, and future.  
1. Our present danger: this may be set forth in three Particulars.  
1. The continuance of these things, will bring upon us the contempt and hatred of the People.  
It was well enough (because plainly and honestly) confessed, and the motive allowed sufficient for the writing of a Play, which the Comedian acknowledges in his Prologue, 
Poeta, cum primùm animum ad scribendum appulit,  
Id sibi negotî credidit solùm dari.  
Populo ut placerent, quas fecisset fabulas.  But it ill becomes a Divine, to plead for any alterations in the worship of God by arguments drawn from worldly Interests and Advantages, even the favour of a Prince, much less of a Populace, one single Reason deduced from the Peace and Union of the Church; were it to be this way attained (as it never will, after the greatest condescensions, alterations, and abolitions our Author, or a more furious Fanatic, if any such there be, can propose) in the balances of the Sanctuary (which only are to be used by the Church) would infinitely outweigh all such considerations. And I may add, that the continuance of these things is so far from the bringing upon us the hatred and contempt of the People; that on the contrary the abolishing of them would most certainly, and upon far juster grounds, do it, as being Persons of levity and inconstancy in our religious Worship, and making it truckle to our worldly Interests and designs; men, that have not hitherto been in earnest with God, or the World, who prostitute their Consciences to the pleasure of others, and are contented for advancement to make themselves ridiculous, by giving the Lie to all their public Professions, Declarations, Subscriptions, Defences, Vindications, and use of our Church-Customs and Constitutions. The Dissenters doubt of the lawfulness of our terms of Communion, and therefore cannot yield to us; 
〈…〉  but we may with ease and innocence condescend to them, in quitting Impositions not appointed by God. What our Author means by terms of Communion, and Impositions not appointed by God, who can tell, he having no where told us? but while he intimates the former to be unlawful, and the latter to be so innocently, easily, and advantageously parted with, he doth but beg the Question: If it were enough to say, the Dissenters doubt of the lawfulness of our Church, Customs, and Constitutions, and therefore cannot yield to us; by equal reason, it may be sufficient to return; we doubt of the lawfulness of parting with them, and therefore cannot yield to them. However when our Author and his Clients the Dissenters shall show unto us, what and which are by us made terms of Communion, and are unlawful, as also, which are the Impositions that are, and are not appointed by God; and when he and they are come to an agreement amongst themselves, and give us security to be all concluded by it; then I dare engage the Church of England will join with them, and do what they would have done; in the mean time, it is not rational to talk of an Union, since no Man knows what will please them.  
The Bishop of Salisbury's Exhortation is very good, but I think it should more properly have been directed to the Dissenters, for it is in their Power only to heal the wounds, and close the Schisms they have (to say no worse) unnecessarily made, by their own voluntary separation from us; but in ours it is not, though we should give away our Ceremonies, our Liturgy, our Churches, our Consciences, and our Lives.  
Our Brethren have according to the Act of Indulgence subscribed our Doctrine, 
〈…〉  and are thereby incorporated into the Church of England. Except I see the Subscriptions of our Author's Brethren, or at the least receive it from far better Testimony than his Pamphlet; I shall not believe, that they have subscribed the Thirty Nine Articles of the Church of England, for I never remember such an instance of their Obedience to Authority, and it is difficult to leave an old ill custom; but if it be true, than they have thereby approved of our Ordinations, Creeds, and consequentially of our Ceremonies also; yet are they not thereby incorporated into the Church of England, for incorporation into a Church doth not depend upon believing (or testifying that belief by subscription) of some few Principles in Religion (which perhaps may so be elected and composed that Papists, Lutherans, Calvinists, Arminians, Independents, etc. (which hold not mutual communion amongst themselves) may subscribe them;) but in being baptised in it, as to Infants, and in living in actual Communion in the Word, Sacraments, Prayers, and other Public Offices with it, as to the adult and faithful: Suppose they did all subscribe the whole 39 Articles, and agree with us in the substantials of our Religion, 
1 〈◊〉. 3, 〈◊〉  (which are only worth contending for) is it not a plain Argument of their pride, carnality, and disobedience, that they will make a Schism and separate from our Communion upon the account of order and decency, and the use of such things as they themselves cannot say are unlawful? Who and what Party used to obstruct Affairs in Parliament, he needs no Information, who can remember the Reign of King Charles II. But to charge some Clergymen, and Priest ridden Gentlemen, with the obstructing the Affairs of Parliament, hindering the Relief of Derry, etc. can be looked upon nothing less than a malicious slander, till he names the Men, and proves the thing, if he can do either, or both of them, let him, he is welcome; he will do good service, he needs not fear, the Law is on his Side; Criminals ought to be brought to Justice, and he may expect a Reward; however he hath malice enough towards Clergymen, and (perhaps for their sakes to) the Priest ridden Gentlemen, to discover them if he knew them; and therefore unless he doth so, what he says, aught in all reason to be esteemed as a notorious Calumny and Libel, and our Author to be dealt with accordingly. Who brought Ireland and Scotland into their late, and present condition is very well known. 
〈◊〉 6.  All the pious, sober, and moderate Clergymen are for a Union. I believe they are so, but all the Question is, how we shall attain it; an abundance of Men have undertaken to dictate to the Convocation; many whereof have (like the Cobbler in the Proverb, who went beyond his Last, judged of things beyond the Verge of their knowledge, and prescribed Methods both unreasonable and impracticable; Our Author cannot be thought to have contributed to the cure, but must be accounted amongst those unskilful Operators, who instead of lessening and removing, have only increased our Maladies, and made them more incurable; for in lieu of Wine and Oil, he hath brought Gall and Vinegar to pour into the Church's Wounds. The account he gives of the rest of the Clergy, is such as can be called no less than an heap of malicious false suggestions, and slanderous, railing accusations, and deserves and admits of no particular answer; If I should say of his magnified Clients, the Dissenting Teachers, some are whimsical Enthusiasts, and not worthy our regard; some are ignorant Dunces and incompetent Judges; some are Proud and Hypocritical Pharisees, and separate as their Predecessors amongst the Jews to be thought more holy than others; that their Glory and Triumph consists in leading  Women captive; that instead of the Solid and Practical Doctrines taught in the Church of England, they entertain their seduced and beguiled Disciples, with useless, canting, and unintelligible Phrases; that their separation from our Communion, was not so much out of Conscience, as out of Pride, Peevishness, and Love of opposition to their Superiors in Church and State; that they study more to avoid the scandal than the vice, and differ from the most profane, but as he who wears a Vizor from him who goes barefaced, that they all drive on a Carnal and Worldly Interest, and do but maintain a Faction, to be maintained by it: I should do violence to my inclinations and intentions, and write with almost as little civility and show of good breeding; but with far more truth and modesty than he hath done, concerning the Clergy of the Established Church.  
Our Author for fear his successive cajoling and railing, should not prevail with the Church of England, to part with those ancient Rites, and laudable Customs, wherein she holds Communion with the Primitive and Catholic Churches; whereby she justifies her separation from the Roman, and performs the solemn Worship of God, with decency and uniformity in her own Public Assemblies; which her Pious and Prudent Reformers and Fathers recommending unto Authority, are secured unto us by Laws, and Constitutions; and he in contempt calls Ceremonies; proceeds now at length to threaten, to frighten her Members into a compliance; and to this purpose he tells our Clergymen, that in the next Rebellion, the People, viz. the Dissenters will be severely revenged on them, 
Pag. 〈◊〉  make sure work with them, (I suppose he means, by cutting their Throats, for that is as secure a way as any I know) and totally extirpate them: Whether our Author speaks these things experimentally, from what some suffered in the late Rebellion, or prophetically by virtue of his talon that way, let the learned judge; however we may see what manner of Spirit, he and his Clients are of, and how fit he is to be a Peacemaker, and what manner of stuff he hath proposed to the Convocation; he might well have called his Pamphlet, the second part of the Healing Attempt. As for those dreadful Comminations, who can deny their being probable? What passed between the Years 1635. and 1660. is sufficient to teach us that the usage of Presbyterians, and Papists, to those in their Power, is much alike, and that when they shall have the same or the like opportunities, an indissolvible House of Commons to protect them, and the Rabble to fight for them, and their Brethren of Scotland to assist them; they may expect the same or a worse Persecution; for what fair Quarter can they look for, when Kings are beheaded, etc. But in the mean time, what would he have them to do, to pull down their Churches themselves, for fear the Dissenters should do it? This is, but for a Man to hang himself for fear of dying. In the next National Deluge of Rebellion and Bloodshed, which our Author Prophecies to be at hand, and our Friends the Dissenters (true Lovers of Peace, desirers of Union, and upholders of Monarchy) in pursuance of their Solemn League and Covenant, and for the establishment of their Godly Discipline) shall bring upon us, and therein overwhelm our Church and State, they do not expect to escape, nor are covetous to survive them, and yet at present, are not willing either to be the Authors of, or to anticipate their own misery.  
2. Our danger of losing all our lately recovered Rights, 
〈…〉  if by our Divisions we should again let in the Common Enemy. That our Church's parting with all her Liturgy, Rites, Ceremonies, and what else our Author hath confidence enough to ask, would not reunite the Dissenters to the Established Church; I shall elsewhere endeavour to make apparent. I shall therefore here only observe, that in this time of danger, all the Dissenters, even the most Potent Interests, as well as the lesser Sects, would do well and wisely (since better Motives will not prevail with them,) to reunite themselves with the Church of England; but to exhort the Church of England to go over to any of them, is not so proper or decent. The Agreement of the Church of England, with Scripture, and the Primitive and Catholic Church, both in Doctrine and Government; the moderation of her Reformation; Her Apologies, Defences, and Vindications of herself and practices, from the Calumnies of the Church of Rome and Separatists; her Orthodoxness of Principles, Regularity of Constitutions and Legal Establishments; to which I might add the Personal obligations a great part of the Nation is under not to endeavour any alterations in the Government of either Church or State, as by Law established; all prohibit it, and make it unequal and unreasonable. And farther, that if the Church of England will not, for these and other reasons, part with any Rite, Ceremony, laudable Custom or Constitutions; till the Dissenters shall prove them unlawful, or show her better motives so to do; yet there is therefore nothing the more danger of losing all our lately recovered Rights, by letting in again the Common Enemy; unless we suppose, the always peevish fanatics, should now take the Pet, because they are not humoured in every thing, and all turn Papists, and going over into Ireland, should (doing in earnest, what they in jest promised him,) stand by King James with their Lives and Fortunes. As to our Author's long excursion, on the cruelties of the Papists; it cannot be denied, even by him who would Advocate their Cause, that they have used wrong, unchristian, and cruel Methods, to preserve the Unity of their Church: of which, I hope, they are now ashamed, God forbidden! that the like should ever be used again, or the same repeated. Neither is it any more than truth, that the Calvinists though they want their Opinion of merit to actuate them; and that of the Damnation of all but those of their own Church to excuse them; have yet so well improved the rest of their Principles, and prosecuted them under a pretence of duty, and the Obligations of Public Conjurations, with as great an industry, as if they rivalled them, and scorned to come short of their Example. Popery, under the Vizor of Zeal for the Extirpation of Heresy, was the first Enemy the Reformed Church of England had to encounter, and attempted to strangle it in its Infancy, but being overcome by the sincere practice of her Primitive Doctrine of Passive Obedience and Nonresistance, it vanished, and left it in the possession of a most Glorious Victory, which it enjoyed for a while; but alas, our seemingly vanquished Adversary, by an equivocal Generation, unfortunately became the Parent of a less affrightening, but far more fatal Enemy, Fanaticism; not so professedly opposite to the Doctrine, but in the event more destructive to the Polity, Peace, Order, Decency, Unity, and Uniformity of our Church; these two, have both by open and secret Attempts, successively made against her, exercised our Church's Patience, and persecuted her upon contrary accounts; one because she will not, and the other, because she will use, (as is pretended) a Ceremonious Worship. O happy! though unfortunate Church of England, which for the best of Choices, the Golden Mean of safety and moderation, art thus persecuted on the Right Hand, and on the Left, by both the opposite Parties, who (like Herod and Pontius Pilate in their enmity to thy Lord) agree in nothing but their continued Hostilities against thee. I shall not recount the pretences made, the means used by either of them for their so doing, nor the event probably following; but only note that Popery seeming to have made, or at least designed the last assault, Fanaticism may rationally be expected to make the next. And that it may prove as much destructive, as it is a foolish and unprofitable policy, to run so far from the advances of one Enemy, that we never stop till we are within the quarters of another. Our Author might have remembered, that Men of other Religions besides Popery, can enter into Plots and Conspiracies, strike at the Foundations of Government, Resist, Depose, Assassinate, and Murder Kings; absolve Subjects from their Allegiance, and dispense with the most horrid Wickednesses; and consequently are as little to be trusted.  
3. Our danger in respect of God's Judgements, which we may bring upon our Heads. Though Popery should never be able to lift up its Head again in this Land; yet if we continue in the same course that provoked God to cast us into the late confusions, he can find other Plagues to inflict upon us. I shall readily enough believe that Popery (which seems to be withdrawn from us for a while,) is not that great Enemy this Church and State have now to conflict with; and also, that if the Men of this Nation will yet continue in their Sins and Follies, which provoke Almighty God to wrath, and subject us to his Punishments; he can find other Plagues of the contrary extreme, no less fatal, to inflict upon us: I wish we do not prevent his Judgements, by finding out Plagues to afflict ourselves, and so become our own Executioners, and Martyrs to our own lusts, which God in anger and judgement suffers us to enjoy.  
Are not God's People now in Spiritual Captivity, when they must not enjoy his Ordinances with us, but upon terms they cannot conform to, and he never appointed. Our Author in his Fanatic Cant, calls the Dissenters God's People; which must be understood, either exclusively or eminently; but they have no title to that Appellation in either sense: But how is this reconcilable with what he hath told us before? The Meetings of Dissenters are as Legal as ours; and afterwards, the Act of Indulgence sets all Men at liberty. What then needs this whining and impertinent complaint of spiritual Captivity, in times of too great liberty? As for the Ordinances, who ever hindered their enjoyment of them? but they voluntarily refused to communicate with us, made a perverse Schism, and then complain of it, and now they have what they wished for, are no more satisfied than they were before; are so unjust, now when they have leave to use their own novel inventions, and homely postures; that they will not let us quietly enjoy our Ancient, Catholic, Decent, and Legal Customs; and so unreasonable, that they will needs have us (merely to humour them,) recede from our own approved and regular Constitutions; and join in their Confusions, and use their Customs, though they are such as we cannot conform to, and God never appointed. If People did look before them, and consider the Providence of God, and tendency of things, they would be more indifferent towards indifferent things. God's Providence is beyond our comprehension, and his Precepts, and not that, should be the Rule of our Lives: What our Author means by People's looking before them, or the tendency of things, I know not; but think if Men would look behind them to the practice of the Primitive and Catholic Church, for 1500 Years, and not condemn all the Generations of God's Children; certainly they would not separate from a Church, which both in Doctrine and Discipline is so agreeable to the Primitive, that they thereby do consequentially grant, that there never was a Christian Church Visible in the World; with which (had they lived contemporary) they would have held Communion; or would look before them, and consider whither these unreasonable and unnecessary Schisms tend, and the lamentable mischiefs that will in time befall this unhappy Church and State, as the effects and fruits thereof; if they had either conscience or prudence, they would cease making such violent and humoursom opposition against the Established Order, consult their own and the Church's Peace, and be more wise and indifferent towards indifferent things. As for Mr. Charnock's abusing of the Devil, 
〈…〉.  in calling him Fool, etc. (he being otherwise represented to us in Scripture) perhaps it may be the result of his false Principles; however, I shall not much concern myself since it is impertinent to my purpose, and I am no ways obliged to vindicate his reputation.  
2. 
〈…〉  Our future danger from the continuance of Ceremonies, and that in respect of the account we must give to our Judge. Our Author, it seems, would have the World believe, that we have many, or at least some, very dangerous Ceremonies in the Church of England; whereas (except kneeling and standing are such;) as I have already observed, and his tautologies have often forced me to repeat) there are no Ceremonies enjoined, to be observed by the Congregation, in our Public Worship; and all the Ceremonies the Clergy are appointed by our Church to use in all her Public Offices jointly taken (if Ceremonies are taken in that sense, in which they include not Baptism and the Holy Communion) exceed not three, and those three are so inoffensive in themselves, and innocent in their signification, that none of the Dissenters could ever yet prove them unlawful, and our Author (who hath shown malice enough by his railing) thought fit to pass over that Topick in silence; retained, for so good ends and purposes; and tend so much and evidently to Devotion, Decency, Order, and Uniformity; the Piety and Wisdom of our Reformers, in reserving them and only them out of such a Multitude, deserve not only to be commended, but admired; neither is it to be supposed, that those Holy Men, most of which, either died or suffered Banishment in the Cause, would clog and burden that Doctrine and Reformation, with evil or unprofitable Ceremonies, which they were forced to espouse, with the utmost peril of their Lives and Fortunes.  
How will you at that day lift up your Faces before your Master and your Judge, when he shall demand of you, what is become of those his Lambs, 
〈…〉  which you drove into the Wilderness by needless Impositions? Instead of other answer to this Question, I shall ask another, How will you, (O ye dissenting and seducing Teachers,) at that day lift up your Faces, before your Master and your Judge; when he shall demand of you, what is become of those his Lambs, which you have enticed and enveigled away from their own proper Pastors and Folds into the Wilderness, by your needless oppositions to things lawful and indifferent, by your perverse separation from a decent Established Order, and by your scandalous Schism from my true Church, and making mischievous divisions in it; 
Rom● 17, ●●  upon the specious pretence of Conscience, when the true inward Motives were pride, sensuality, and interest; and the effects have been prejudices, censures, malice, rail, seditions, rebellions, & c?  
To conclude, notwithstanding all those dreadful denunciations of vengeance, that our Author useth to affright our Clergy, or the Members of our Church; I doubt not, but that it will be far more tolerable, both for our Reformers, who continued our present Rites and Ceremonies, and the Clergy who since did, and yet do use them, in the Day of Judgement, than for those, who out of Pride and Interest, oppose them upon their account, make an unnecessary Separation from the Church, or (like our Author) seditiously and schismatically libel the Government and Church, to increase the Enemies, and endanger the Peace of both.   

Some Considerations on the Author.  
1. HAD not our Author by an ambiguous (if not fictious) Subscription obtruded himself upon the World for a Clergyman of the Church of England, I should, as well as others, for ever, (as I did a long time,) have let his Pamphlet lie neglected upon the Booksellers Shop windows, as being (what the Title Page shows it) a fardel of malice and railing, prejudice and passion (for such usually are the Pamphlets of our Adversaries) and therefore fit to be answered by silence and contempt than any other way. If we take liberty to wave the Subscription (and judge of the Author by his work,) he seems to be really (though disguised) a Jesuit, or at least a Regular of some other Order in the Romish Church, Commissioned as an Emissary, and sent hither to disturb our Peace; and this we may the more readily believe, if we remember, That the Church of Rome esteeming the Church of England, (because so like the Primitive, both in Doctrine and Discipline, and the only Church able to convince her of her corruptions and novelties) her greatest and most invincible Enemy; which since her Champions could neither by their Pens confute, 
〈…〉  nor by their Swords destroy; they made it their business to weaken by divisions, pursuant to which proposed Method, long since in the beginning of Queen Elizabeth's Reign, they set patterns to the Dissenters to make long extemporary Prayers, to decry set Forms, rail against our Liturgy, Ceremonies, the pretended corruptions of our Church, and Popery itself, for which good service one Faithful Comyn, 
〈…〉.  in particular, was rewarded by the then Pope with 2000 Ducats: On the same errand were many other Jesuits sent over into these Kingdoms, in the Reign of King Charles I. which how well they succeeded, is but too well known: And our Author following the same labour, it is but rational to suppose him set on work by the same Master, carrying on the same design, and expecting the same issue, and hoping for the same or the like reward.  
2. Or since the Pamphlet contains weak or rather no Arguments, but instead thereof strong calumnies, its Style is Fanatick-cant, intermixed with downright scurrilous railing, and is with no less impertinence than conceited confidence, proposed to the Convocation; we may suppose our Author to be some small retailer of the Geneva-Discipline and Government; who having read a Systeme or two, where that Model is laid down as Orthodox Divinity, is therewith so captivated and possessed with it, that all others must be censured, condemned, and abolished to make room for it; and being fully persuaded of the truth of those notions, he judges every thing lawful or unlawful, as it suits or disagrees with them; neither will the subscription though in unusual terms, By P. M. a Minister of the Church of England; make it much less probable, for Presbyterians, besides an envy to the Episcopal Order (because it is superior to their own) and Antimonarchical Principles, may have learned of their elder Brethren, the Jesuits, the useful art of Equivocation, by virtue whereof our Author, if he believes his own words, in pag. 36. Our Brethren [meaning the Dissenting holder's forth] have according to the Act of Indulgence subscribed our Doctrine, and thereby are incorporated into the Church of England; perhaps may think it in some sense, to be reconcilable to truth; and to this conjecture, the use of that affected word Minister (which as in use formerly in the Jewish Synagogue, 
〈◊〉 20.  signified, him who kept the Book and prompted the Reader, according to its derivation, a Servant, and in the Christian Church, a Deacon, or Alms Keeper,) adds a great probability.  
3. But if our Author be really, such as he designs to be thought (a Clergyman in the Church of England) though a Minister or Deacon in the lowest Station; he hath degenerated yet lower, and become guilty of the greatest prevarications his small abilities made him capable of; It is true, his Pamphlet being stuffed with false Principles, railing Invectives, and scurrilous Reflections; and wanting proper Motives to persuade, or solid Arguments to convince, can be supposed to operate, only upon Persons of a deluded fancy, prepossessed intellect, and infirm judgement; and if he designed it for such (as it is probable he did) it may not altogether, in respect of them, be without some though evil effects: However, by the writing of it in such a manner, he hath given very great occasion to others to think, either that he, for filthy lucre's sake, conformed to the Church Constitutions as by Law Established, not following what proved most excellent to his judgement, but what was most grateful to his desires, because most agreeable to his Interests and Circumstances; and that he declared his Assent and Consent outwardly, to what he did not inwardly approve of, and that with such a reluctancy against the Sentiments of his mind, as could not be durable; and therefore they have now made a violent eruption, to the contradiction of his actions, and the discovery of his Hypocrisy; or that if being indifferent, he did not disallow of what he did, that now when he thought some alterations would be made in our Liturgy, Canons, etc. with the same indifferency, in things of Conscience and Zeal for Interest, he strove to be one of the first to condemn what before he swore, subscribed, or declared his Assent and Consent unto, and frequently used; undecently and (as I hope) vainly thinking, that being esteemed a Borderer upon Fanaticism, (though by such an odious contradiction of himself) he should therefore be thought the better qualified for and nearer to preferment, as if Hypocrisy, Levity, or Prevarications were the most eminent endowments, and such as would most effectually recommend him thereunto. Our Church in her being persecuted, both on the one hand by Popish Heretics, and on the other by Fanatic Schismatics, hath often been said to be like to her Lord, in that he was Crucified between two Thiefs; and now our Author (if his Subscription be really true) hath made Her resemble Him in another of his Sufferings, viz. in being betrayed by a pretended Disciple; and that (as it is thought, and to be feared) in hopes of what his Predecessor more expressly covenanted for viz. a Money-reward.  
Lastly, upon the same supposition, he hath given the World a notorious instance, how necessary it is to continue the Impositions, Constitutions, Subscriptions, etc. enjoined by our Church, which he so much, and so lewdly declaims against; for if neither the ingenuity of his Education, the Dictates of his Conscience, the Precepts of Holy Scripture, the Canons and Constitutions of the Church; nor his own Oaths, Subscriptions, Declarations, and daily Practice could govern his prejudice, malice, or sinister designs; how imprudent would it be, either to remove those fences, or lessen that security, or cancel those obligations, which the Piety and Prudence of our Superiors have placed for the preservation of our Church; and so by a contemptible prostitution of them, to the crafty pretensions of our insincere Adversaries, expose ourselves to no purpose, but that of an insolent ridicule, from the pride of a designing Enemy?  
Our Author whosoever he is (especially if what the Subscription to the Pamphlet, intimates for his base and malicious prevarications) hath evidently incurred the Excommunication, ipso facto decreed in Canon 6. the Prosecution of him by virtue of which, and the judicial inflicting of that or some other Ecclesiastical censure, in salutem animae & morum correctionem is a thing by the Constitutions of our Church committed to his Ordinary, to whose care and discretion I recommend him.   

Some farther Considerations, of a Reunion of Dissenters, with the Church of England.  
1st. IT is to be considered, that the Dissenters could not without both a  reprehension of themselves, and a supposition of our being very good natured, and easy to be imposed upon, have desired from the Church of England, so much as a Toleration of their Public Profession; because the giving of it, is contrary to both their own judgement and practice. Mr. Calvin, the Author of the Presbyterians, from whom they derive both name and thing (as also his Successor Theod. Beza) taught and practised the Persecutions of others, differing from them in matters of Religion, (as the Papists do) under the notion of Heretics: Of the same Opinion, generally are all that Sect, as appears, not only by the Writings of those two already named, but by those of the Divines of Bearne, Tigure, Schaffhuse, Basil, etc. by the Decree of the Synod of Dort against the Remonstrants; and their Brethren here in England wrote against a Toleration of any differing from themselves, from Zion College to the Assembly at Westminster An. 1645. And for matter of practice, the burning of Servetus, and their other transactions of Affairs at Geneva; the long actual Persecution of the Remonstrants by the Contra-Remonstrants in Holland; And the Carriage of that Party here, when they had usurped Power, in the Year 1642, etc. was such towards the Clergy and others of the Church of England, as would in all Justice, Reason, and Conscience stop their Mouths from all complaints against her for ever, at least till the Burden laid on them by Law, becomes heavier than what they imposed on her by Illegal Force; to omit the unjustice, violence, robberies, barbarities, tumults and insurrections, done, committed, and raised in Scotland, under pretence of Religion, are sufficient Evidences. That their Younger Brethren the Independents are of the same Principle their attempts here; 
〈…〉  their Persecution of the Quakers, their making it penal for any Man to abstain from his work, or to observe the Christians grand Festival called Christmas-day, and their other Laws relating to Religion, etc. in New-England, are Testimonies too convincing to leave a place for doubting. The Anabaptists by their Extravagancies, committed under pretence of Conscience and Religion, have discredited themselves in Germany, etc. And might no doubt if numerous enough be dangerous elsewhere; The Fifth-Monarchy-Men, though but an handful, showed in this City what we might have expected from them, had their number enabled them to prosecute their designs. The Quakers are yet in their Minority, both as to Age and Number, how they will behave themselves if they live to attain both, or whether they will then continue in their seeming innocence, is not yet known: Hereby it appears, I hope sufficiently that the Dissenters in general, are against a Toleration of other Religions, and therefore can have no Plea for it, founded in Conscience, Right, or Debt: Yet so far is the disposition of the Church of England from any Persecution of the Dissenters (though justifiable both by their own Principles and Practices, and the equal Rule of retaliation) for Religion (as our scurrilous and malicious Author insinuates falsely, and brings a railing accusation against her) that she hath at least concurred to the granting of them a Parliamentary Indulgence; neither did her kindness end there, but she entertained thoughts of making farther attempts to reunite them to her Communion, till their own carriage and ill returns, made her pursue those Methods more coldly, which by the outward Symptoms appear already to be without any hopes, of the designed success. Therefore, 
Pa● 〈…〉  as to the many Dissenters living in the confines of our Church, the bringing them back to her Communion; and thereby the Restauration of a mutual tranquillity, peace, and charity among all her Members, and the recalling of that Christian Love, which seems now to have forsaken us (as well as the rest of Europe) would be the greatest and most valuable blessing both to our Church and State, can be attained on this side Heaven; and he doth not deserve to be reckoned in the number of good Christians, who would not part with all his temporal enjoyments, or even his Life itself (were it at his own disposal) to purchase it; God forbidden! that any Clergymen of the Church of England, should hold any Rites or Ceremonies, (the two Sacraments (often so called) only excepted) Church-Constitutions, Canons, Customs, Benefices; or Preferments whatsoever so dear unto them; but that they would most gladly Sacrifice any or all of them, to the Peace and Unity of the Church, were it thereby attainable; this Peace and Union, are that which every one wishes and desires, though few find solid ground whereon to fix their hopes, while we mistake the means and methods to obtain them. The Dissenters (being unwilling to own the real Motives of their Separation from our Church) have for a pretence, cavell'd and excepted against some few Passages in our Liturgy, some of our legal Constitutions and Establishments, our Subscriptions, Ceremonies, Church Customs, etc. Wherefore several have thought that the alteration and removal of them, would effect a Reunion; but that this is, at the best, but a great mistake; I shall think myself to have sufficiently proved, when I have produced such Reasons, as shall be effectual for the proving the following Position, viz. Any alterations (how many or great soever) that can be made in our present Liturgy; the utter abolishing all the Ceremonies prescribed or used in our Public Worship, and any alteration that can be made in our Book of Constitutions and Canons, or all these together, should they be accomplished, would never heal the Schisms that are amongst us, and reunite the Dissenters to the Church of England. For,  
1. If the Liturgy, Ceremonies, and Constitutions in use in the Church of England, were the causes of these Schisms and Separations; then where these are not in use there would be no Schisms; but we see the contrary: In the United Provinces, what a great and formal Schism did the Calvinists make upon the account of Five disputable Articles, neither way accounted Heresy, and what a severe Persecution did they raise against the Remonstrants (which they could neither confute nor convince of error,) because they would not say as they would have them. In Scotland, the Church there by Law Established in the Reign of King Charles II. used no Liturgy, no Cross after Baptism, nor any other Ceremony that ever I could learn; and yet the Dissenters there behaved themselves far worse to the Conformists; than ever the Jews did to the Samaritans; nay so barbarously as undeniably to evince, that the true Presbyterian Spirit is no less full of rancour, malice, spleen, hatred, and (when let lose from fear of Laws) of Robberies, Persecution, and Bloodshed, than the Papal.  
If any faith this is nothing to us, the English Presbyterians are not like the Scotch, I answer, God forbidden they should; but yet that any alterations in our Liturgy, etc. Abolishing of all our Ceremonies, etc. would never make an Union in our Church, is apparent from hence, that some few Years after 1640. (and thence till 1661.) When the Supreme Authority lodged (as was pretended) in the House of Commons, with the assistance of the Rabble, had disowned the King's Authority in Church and State, and thrown all our Laws thereunto relating out of doors, and our Liturgy, Rites, Ceremonies, Church-customs, Constitutions and Canons, were all abolished and discharged, (so that if the cause of the Con-conformity, Schism, and Separation lay in any or all of them, it must necessarily have been removed.) The Dissenters were so far from an Union among themselves, 
〈◊〉 ● by, ● Mr. 〈…〉.  that on the contrary they subdivided themselves into many minute Sects and Opinions, and gave birth or revival to about forty more than our Church was formerly troubled with, some whereof neither Amsterdam nor the World itself had ever seen before. And this is so convincing an Argument being taught us by experience; (the School Mistress of Fools,) that I need add no more for the proof of my Assertion, but I subjoin, ex abundanti.  
If our Liturgy should be altered, our Ceremonies abolished, and our Constitutions and Canons till they became insignificant, so that one or two of the gravest, wisest and most moderate of the Dissenting Preachers for the love of Peace and Union, having Episcopal Ordination should come over to our Church, and conform unto it, yet the main Body of the Presbyterians who being unacquainted with Antiquity, have credulously embraced the opinion of Lay Elders, believe the Ordination of Presbyters by Presbyters to be valid, and are too wise in their own Eyes to be informed: The Independents who before separated from the Presbyterians, and were numerous and powerful enough in Anno 1647. to supplant and displace them: The Anabaptists and Quakers, whose opinion of Liberty of Prophesying makes them uncapable of being united in Church Polity. And all the other subdivisions and lesser Sects and Relics of Schisms, having the same Reasons, must be supposed to continue in the same Separation as formerly, and consequently by these means would never be reunited to our Communion and Church.  
Some of their Teachers would be conscious to themselves of their own Ignorance, and that their whining Tones, useful impletives of Hums, Huhs, spittings, Coughing, etc. Canting Phrases, affected, and unintelligible expressions, so melting and ravishing to the Apron-proselytes, would not meet with that applause and Admiration in a more judicious Auditory, and a Congregation used to the more pertinent, solid and rational Discourses made by the learned Clergy in the Conformable Churches; and therefore will think it prudence, rather to stay where they imagine themselves highly in esteem, than to go where their defects will render them only tolerable. Others, since our Church is abundantly supplied with learned and deserving Divines, which will and may with good reason expect the best Benefices, and their qualifications being none of the greatest, they (consulting their own interest) perhaps will judge the men's present gratuities, together with their Wives superadded and secret kindnesses, more eligible than the probability of being provided, after a considerable long expectation, with a small One; Others (as if the pertinacious continuance in a perverse and mischievous Schism, was as commendable as the bearing testimony to the good fundamental truths of the Gospel, or a constancy to the profession of Christianity, in times of danger and persecution) will take pride to appear, in the Eyes of their small Disciples, as Men of resolution and courage, who resisted the Temptation, and stood firm to their Principles, and so by a dexterous manage of all the Revolutions, and putting suitable colours and pretences upon their Actions in all circumstances (like him who sails with all Winds) make the perseverance in, as well as the entrance into, a criminal Separation, seem a Virtue, and both tend to the enhaunsement of their Reputation; and think it no small acquisition and degree of Happiness, to be great and high in the esteem, and to receive the gifts and kindnesses, the Applauses and Caresses of the holy Sisters.  
II. The Schisms and Separations made by the Dissenters from the Church of England, did arise from other occasions and Causes than the Church's retaining some few Ceremonies, using the present Liturgy, and enjoining of the prescribed Subscriptions, and therefore will not upon, or by the abolishing of the first, and the making any how great soever alterations, in the other two, be again closed and reunited.  
1st. When some of our first Dissenters went beyond the Seas, to avoid the Persecutions here, and lived in Geneva, Frankfurt, Strasburgh, Arn heim, etc. They returned with a pertinacious adhering to, and an unsatiable desire to introduce the Ceremonies, Discipline, and Customs which they had seen in their Travels, in opposition to what as good and wise Men as themselves, had agreed on, and Authority established here at home, which cannot so reasonably be thought to proceed from the dictates of Conscience, or the discretive judgement, as a partial affection to what they had seen abroad, and a peevish humour too much mixed with Pride, as if they thought themselves undervalved, if any others Instructions, Judgement, or Advice should be preferred before what they had there learned and brought over, as the price of their banishment: which is just like that foppish Humour our Gentlemen used to send their Sons to fetch out of France, who going over before they had learned any thing at home, at their return Ape the Frenchmen in all their Fashions, be they never so ridiculous, and think it strange that every body else doth not admire those Vanities which cost them so dear, and are all that they have to show for their Father's Money, and their own time, and travel; and upon which they do not a little value themselves. And hither, and to the Jesuits industry and labours in sowing Tares amongst our Corn; and not to any convictions of Evidence, or conscientious adhesion to the Truth (as some are willing to pretend) for than Others here of at least as much Piety, Learning, Judgement, and Conscience; and of far more unprepossessed, unprejudiced, and unbiass'd understandings than themselves, would have had the same apprehensions and Notion of the same things;) must we refer the first beginnings of our unhappy Schisms and Divisions.  
2. In the Year 1662. How happy an opportunity was there put into men's hands, to have reunited the Schisms, then in being, to the Church, and so both piously and prudently, at once to have put an end to their miseries and confusions both in Church and State, and have buried the both in one Grave? The King graciously gave a Commission for a review of the Common-Prayer, and though nothing could be proved unlawful in it, as than it was; yet the Commissioners for the Conformable Church, consented to correct, amend, and add many things to make it more perfect, if it were possible without exceptions: but alas! How do Men obstruct and lessen their own Happiness? The Presbyterians and Independents (the two most numerous Parties amongst the Dissenters) did so idolise their mistaken Reputation, that they chose to sacrifice the Peace and Unity of the Church to it, and so for fear of lessening it, would not submit to Episcopal Ordination, (Thomas (except some few of them) what Ordination they had was Uncanonical, irregular, illegal, schismatical, and if not altogether invalid, yet very doubtful and precarious; the Church of God having for fifteen hundred Years never used nor allowed of the like) nor would they renounce the Scotch Covenant, though a foreign Oath and unlawful in itself, and unlawfully imposed and taken, and therefore the Obligation of it void; to qualify themselves to hold Benefices, and so were displaced by the Law of the Land, and though some therefore censure them; yet their greatest Crime, was not that they did not conform, but that they actually revived the Schism, which might have been so opportunely, either totally extinguished, or at least diminished into a very inconsiderable one; had they lived peaceably, conformed as far as they could, gone to Church, and exhorted others to do the like, forborn Holding-forth, and keeping Conventicles, and schismatically Ordaining of others; to perpetuate that Separation, which they have these twenty eight years now almost, maintained to mantain themselves: for doing which, since all pretenders to an Obligation in Conscience to Preach, by virtue of a Divine inward Call, without any lawful and allowed Ordination thereunto, a settled place to exercise their Function in, and a Charge regularly committed to them (unless they are able to demonstrate and confirm that pretended supernatural Call by Miracles,) must be concluded, to be either Enthusiasts or Impostors: they can never be excused.  
3. Difference in Opinion. And this being (as usually it is) accompanied with Pride, Self-conceit, a malignant Temper, a fiery blind Zeal, a strife who shall be Greatest, and endeavours to make a Schism, and maintain it to serve an Interest; gave occasion to many of the ancient Heretics (divers of whose Errors were in themselves consistent with Communion) to separate from the Catholics. Thus, to omit the rest, the old Puritan the Novatians and the Meletians made a needless Schism (but very mischievous to the Church. And since small dissensions began about indifferent things, through the Pride of some, Covetousness and Ambition of others, they have been agitated and increased into greater and unhappy Schisms, too many to be named. Tho the Clergy of the Church of England, do mutually allow to one another their several interpretations of the sense, in which our Saviour is said, in the Creed, to have descended into Hell, as being none of them contrary to the analogy of sound Faith; and do permit to each other, their enjoyment of their different Notion of Predestination, and the Tenants depending on it, as being all reconcileable to the Latitude of the Articles subscribed; Yet the Calvinists (being usually of a fierce Temper, four Humour, and made by Pride impatient of contradiction) on the account of the latter, in Holland, severely persecuted the Remonstrants: Upon as small a discrepancy did the Independents separate from the Presbyterians here in England; and divers other Sects less numerous from them both. And if all other pretences, for the continuance of a Schism were removed, perhaps this founded in the difference of Opinion, would be made a new one by our Dissenters, for many of them reproach (as they imagine) some eminent Divines of the Church of England, by imposing on them the name of Arminians. Their Doctrines of Solifidianism, Imputative Righteousness, the Instruments of Justification, etc. though founded in mistakes and wrong acceptations of words) were by many of them imbibed and received with that confidence and assurance, that they had not patience to hear them explained, much less doubted of; and if there were no Schisms occasioned by them, in those times of their Reformation (for it would puzzle even a good Ramist, to Analyze the several subdivided Sects and their Opinions, which that great confusion produced,) Yet how they aspersed, reviled, and persecuted one another upon that account, is well known; if not Mr. B. can inform any Man who desires it, more fully.  
4. Not only difference of Opinion in matters of Religion, but also in the Civil Government is sufficient to make a separation and division in the Church, especially if any Authority in Ecclesiastical Affairs be assigned to the supreme Magistrate; for that neither the Papists nor Presbyterians will allow him: It hath been often observed, that Rebellion in the State, is usually attended with a Schism in the Church. Jeroboam of old introduced Idolatry, to continue his Revolt, lest Union in one Religion and Communion in one Church should restore Loyalty in the Kingdom. The Feuds betwixt particular Families, arising from the ambitious Emulation of the Prince's favour; The Faction between the Covenanters, and the Anti-Covenanters in Scotland; The Attempts of the Anabaptists in Germany, and the Fifth Monarchy-men here in England;) to omit the most famous Faction between the Guelphs and Gibellines (both Parties of the same Religion,) and other ancient and foreign Instances;) I shall give you one Example sufficient alone to prove my Assertion. The Mountain Conventiclers in Scotland, who having under pretence of Conscience, separated themselves from the established Episcopal Church, and also subdivided themselves from the Presbyterian Dissenters, followed select Teachers of their own, which being prosecuted according to the Laws of that Country, King Charles the Merciful indulged some of them, and licenced them to Preach, which when he had done, and they accepted; they who before could by no Authority, Laws and Penalties be restrained from flocking to them in multitudes, quite deserted them and refused to hear them Preach Such was their pretence of Conscience, but indeed Zeal for the Covenant, aversion to the King's Monarchical Authority and Supremacy, etc. So that if there were not one Rite, Ceremony, Vestment, Gesture, etc. (if it were possible) retained or used in our Church, nor even the Liturgy itself, nor any Constitutions and Canons in force; Yet the Old Kirk and Commonwealth Principles beginning to be revived again, and the Question being not (as some  Clergymen imagine) about Rites, Ceremonies, Liturgy, Vestments, Constitutions, and such like small and inconsiderable things) but whether a King or Commonwealth; if a King, from whence shall his Power be derived; how limited, & c? There needs no more than that Opinion of the King's Supremacy, and that Adherence and Loyalty to Monarchy, which the Church of England was formerly renowned for, to cause the Dissenters all which are against the King's Supremacy, and many of them Men of Commonwealth Principles (whose Fingers itch after the Crown and Church-Revenues) to separate, and continue their Schism from the Church, the Quarrel being really and truly more Political than Religious, and of this the War against, and Execution of King Charles the First, the Fanatick-Plot against the Life of King Charles the Second (which perhaps they will say was the Action of but some few particular Persons) and the Carriage, Conversation, Writings and Actings of the N. Cs. in general in those times, ever since, especially this and the last year, the transactions lately in Scotland and their precipitate abolishing of the King's Supremacy there, are sufficient evidences to any Man who is in his right Senses.  
5. Different persuasions concerning Ecclesiastical Discipline: 
See● 〈◊〉 En●●●● No●●● for●●● und●●● K. C● etc.  The Advocate of the Non-conformists, (as a reason of their Recusancy,) objects against Lay-Civilian's decreeing Persons to be excommunicated, which he calls the exercising the Power of the Keys; (though this objection is absurdly urged by any Man, who asserts the Presbyterian Model by Lay-governing Elders,) but the removal of this, would do little to their satisfaction. Neither would what the Author of the Healing Attempt, proposes, viz. 
In 〈◊〉  A condescending to settle the Power of Orders and Jurisdiction on Presbyters as well as Bishops, according to the Learned Archbishop Usher 's Model, etc. satisfy them, so long as there remain any Persons in our Church, superior to them in degree, the Power of Ordination, and the exercise of Jurisdiction; for that is not only inconsistent with their affected Parity, but irreconcilable with that Vice gerency, which they pretend (as well as the Pope) to derive from, and hold under Christ, as the Supreme Head of the Church: Thus the Author of the Survey of Discipline, (tells them, (pag. 440, 441.) 
See, 〈◊〉 Do●●ame'●● fence● the S●●● etc. 〈◊〉 6. p. 〈◊〉  They had said) that your Discipline is the Kingdom of Christ, wherein your Presbyters hold, as it were Christ's Sceptre;— That the Question between the Bishops and You, is about no less matter than this, whether Jesus Christ shall be King or no, etc. Or more truly and plainly, whether they shall be his Vice-Roys, and as Popes over several Parishes, Lord it over their Flocks. As for Lay-Chancellors, though it is some deviation from the Primitive Times, when Bishops with the assistance of their Colleges of Presbyters managed all Affairs; yet the Christian Magistrate afterwards committing many Causes to Episcopal Audience; Silvanus the Famous Bishop of Troas, delegated them with approbation, 
Soc. 〈◊〉 cap. 〈◊〉  to the hearing of Lay-Men: However, I believe all the Clergy and Lay-Men living in the Communion of the Church of England, would be glad the Reverend Fathers of it, by a personal execution of the Episcopal Office (with their Cathedral College) in all cases of Conscience, Heresy, Schism, Crime, and Scandal, for their own sakes, (if not for their Church's) would remove that Objection. As for the Learned Archbishop Usher's Model, every body knows it was not his judgement, but invented as an expedient to prevent things from coming to the utmost extremities, that it doth not settle any Power of Orders (as is insinuated) upon Presbyters, or of Jurisdiction, but what they have already and may exercise, as to the substance of it, by virtue of their Order, our Rubrics confirmed by Statute, and our Canon; besides, that Model excludes the lately invented Lay-Elders, and is as little reconcileable to the Congregational way (into which most of our Modern Presbyterians seeing themselves supplanted by the Independents, have degenerated) as the Episcopacy by Law Established; and therefore would be little satisfactory to the Dissenters, or available to the effecting a reunion: I might add, that their insisting only upon Power of Orders and Jurisdiction (the two chief Prerogatives, and distinguishing Characters of Bishops, no otherways necessary to the discharge of the Ministerial Function in a Parochial Congregation, than as by our Church prescribed, and by our Laws allowed and commanded,) is an evidence, that it is not conscience which troubles them, but the old contention which shall be greatest; that their desire of the multiplication of Bishops, (or rather the Consecration of Chorepiscopi,) to the number of the quondam Rural Deans, must be supposed to proceed from hopes of their advancement, at least to some of those many small Sees, or from some worse design: As for the words of the Disciplinarian, we may see by them, how far the Presbyterian Principles when asserted in their proper Latitude, will extend, and that the Prosecution of them would abolish not only Canonical Ordination, that Spiritual and Paternal Oversight of both Pastors and Flock, which would tend to the Peace, Unity, and Good of the whole, but also the Episcopal Order itself; which immediately succeeded to the Administration of the Apostles, and hath continued in the Government of the Primitive and Universal Church of Christ in all Ages, from their Deaths till the last Century. As it would be a very bold attempt to presume to abolish, remove, or weaken the Primitive and Catholic Government of the Church by Episcopacy, which was evidently (at least) Jure Apostolico Established in the first Ages of it; to introduce the novel humane invention of Presbytery; So it would not be a little imprudent and unsafe in regard of State Government, since it would undermine the Monarchy by the very same means and methods as Popery, viz. by depriving the King of his Supremacy in all Causes, and over all Persons, by elevating the Presbytery above him, by exalting every little Master John to be a Popeling, and investing him with the same absolute Authority in his Parish, as the Pope of Rome challenges over the World, by an exemption of the Presbyterian Teachers from the Civil Jurisdiction, making their assembling of Synods to depend upon their own and not the Prince's pleasure, and by the Preaching their Doctrines of the lawfulness, and their obligations to propagate and defend their Religion, and Kirk-Government by Arms; will certainly by a gradual diminution of the King's Prerogative and Authority, lessen his Power to that degree, that whensoever they please to exert their democratical Principles, and animate the Populace (easily influenced (under pretence of Conscience) with the hopes of plunder) into such an Insurrection as may reduce this Kingdom (if not the three,) to the same or a worse condition than they were in, in 1641. etc. And thereby the Government of both Church and State be swallowed up in Anarchy and Confusion; out of which (if they become not a prey to some Puissant Foreign Enemy,) the vast expenses of Blood and Treasure the Nation will be put to, the many divisions and separate interests will be in it, the contentions of the Schismatics which shall be uppermost, etc. will hinder a re-establishment of Monarchy, or a settlement of any form of Government more perfect than that (which is most agreeable to the Presbyterian and Independent Discipline,) of a Democracy, which amongst so fickle and unconstant People must needs be short-lived, and during its continuance, by reason of its own proper inconveniencies and inherent defects, is but a degree above confusion.  
III. The Schism which the Dissenters have made from the Church of England (whatsoever may be pretended) was not really made upon the account of any thing contained in our Liturgy, any Ceremonies in use in our Public Worship, or any subscriptions enjoined by our Laws as in themselves contrary to their Judgements in case of Conscience; as appears, because  
1st. None of the Dissenters have hitherto, with any cogent Arguments, proved any of them unlawful, and therefore can have no reasonable cause or lawful Warrant to either make or continue a Schism; if it be said, They doubt of the lawfulness of some of them: I answer, That is not enough to excuse the Schism, which unless it be to avoid the doing of that which is evidently sinful, is always unlawful and criminal. The Obligations to Order, Peace, Unity, Charity, and Communion with the Church of Christ, to obedience to our Ecclesiastical Superiors, their Constitutions and Canons, and to our Civil Governors, and their legal establishments, in indifferent things, and the circumstantials of Religion, are derived from Divine Authority, of an Eternal Nature, and so far binding as not to admit of a Relaxation, unless plain and notorious sin be positively commanded; for otherwise to separate, would be both to omit a certain duty, for fear of being guilty of a possible mistake, and to commit an evident and aggravated sin, of many pernicious consequences, to avoid the transgression of a single Precept, either not existent, or at least not evident: Doubts under pretence of Conscience, are usually made to shroud a perverse disobedient humour, or some sinister design, not willing to appear above-board: Thus a Man being called to give an evidence, which he knows will endanger his Friend's Interest, Liberty, or Life; not willing either to damnify him, or perjure himself, as a mean expedient to prevent both; he pretends that he did not hear the words, or that he doth not remember them; So here the Dissenter not being able to prove any thing contained in our Liturgy, or the innocent and decent gestures of standing and kneeling observed in the use of it (for nothing else is enjoined the Congregation in our Public Worship) unlawful, nor willing to own the true causes of his Schism, pretends he doubts; but the unhappiness of it is, that in the former case, the answer doth not avoid the perjury, nor in the latter, the doubts take away the Hypocrisy and guilt of Schism, and are no more than mere evasions; for there is nothing but hath or may be doubted, or at least be pretended so to be, and if every such pretence should be allowed, nothing can be commanded, nor no order, decency, or uniformity observed.  
2. The greatest part by far of the Dissenters are such as never examined, or seriously considered our Liturgy, Articles, Rites, Ceremonies, Constitutions, or Customs, or any other of their Teacher's pretences for their separation; a considerable number of them are such as never saw nor heard them, and are not qualified either to read or understand them; and scarce any of them can say, in their own defence, that they have sought any satisfaction at home, by reading impartially such Treatises, as the Divines of our Church have written to explain, defend, and vindicate them, or abroad from the several Pastors, under whose care and charge Providence and the Laws of the Land have placed them; and which they might and ought (if any doubts and scruples had arose in their minds,) to have had recourse to and consulted. And indeed the frequenters of Consenticles consisting of Petticoat Proselytes; the vulgar sort of Men who are illiterate, ignorant, and unstable, and some few Men of better quality that sometimes grace those Meetings with a fair outside, and the attendance of a Coach and Lackey, whose infirmities and defects made it necessary or convenient for them to give up themselves, fortunes, and Religions to the conduct and choice of their Wives; for all such Persons, it is more fit and necessary to be well instructed in the Church Catechism, by their own proper Pastors; than to take upon them to judge of, or determine controversies in Religion, of which they are no more qualified to be Judges, than blind Men of colours; So that being no competent Judges of such matters, they can have no right to plead that the conviction of their judgements, that such and such things in our Church are unlawful, is the cause of their separation; because it presupposes them to have judged and determined in a case, in which no Wise Man, much less any Church or Synod, ever allowed them to have any right so to do. But the truth is, some suck in Fanaticism with their Mother's Milk, are initiated with the Principles of it in their Infancy, continue under the prejudices of that education, and inherit their Parent's Schism, and have no more reason for it, than the ignorant Papists, Jews, and Mahometans have for their Religions: Some are Dissenters upon Worldly accounts, and for temporal advantages, as the promotion and increase of Trade, gaining of Custom, advance of Fortune, conveniencies of Marriage, pleasing of Relations, friendship of Favourites, etc. Others are Persons of a fickle and unstable temper, affect novelties, and as if the Religion of our Parent's Age, and our Infancy, as well as their Houses, and our last Years Clothes, were out of fashion, and unsuitable for us; think to recommend their judgements to the World by their singularity and new Choice, and allege the Apostles Precept of proving all things, for their justification. Others being Persons of strong passions, but weak judgements, are of a ductile temper, and wrought upon by the whining tone, affected cant, fustian Language, stuff and unintelligible Phrases of their Holder's forth; not discerning that all these are, but the designed artifices, and cunning craft, whereby they lie in wait to deceive, sacrifice to their own nets, and enhaunse their Glory by leading silly Women Captive. Others well inclined (without any persuasion of the unlawfulness of any thing in our Church's Doctrine, Discipline, or Constitutions, or so much as doubting of it,) hearing these Venders of the Geneva. Discipline, make such large boasts of more than ordinary purity of Worship, strictness of Discipline, and holiness of life, as if they were entailed upon that Sect; (since so Pharisaical a confidence without something to support it, would be monstrous and absurd,) are apt to think, that some parts of them are true, and not ware that all this is done to draw the more Customers together, and get the better Market for their spiritual Wares; blindly give up themselves, by a Faith more implicit and inexcusable than that in the Romish Church, to be taught and guided by them. Thus ordinary People being Men of great inadvertency and small judgement, become their cheap and easy prey, and as for the richer sort (whose Wealth may be useful to the supporting of the cause) they usually imitate the Method of the first deceiver, and so make their Addresses, that the Men are made Disciples by the mediation and assistance of their Wives. I might add hereunto the evil arts those designing Persons use to decry others, to recommend themselves, such are their traducing both Persons and Things, the envious detractions and calumnies, the unjust aspersions and slanders, which they used to insinuate and spread abroad amongst their hearers, with a purpose to put them out of conceit with, and make them disaffected to the Government, of both Church and State in general, and the Persons of our Governors and Clergy in particular; hence arose that malice, censoriousness, want of Christian Charity and bitterness of Spirit, which they are leavened withal more than, and above other Men; this makes them turbulent and unquiet, disobedient to the Government, (and like S. J. struggling with it,) contriving, caballing, and plotting against it, factious in the State, Schismatical in the Church, proud and peevish in their dispositions; morose, unsociable, and unneighbourly to all but themselves, and banishes that Christian Charity and Brotherly Kindness, which would qualify them more for a reunion with our Church, and conduce more to it, than our abolishing all our Rites, Ceremonies, Church constitutions and Customs can or ever will do, for it is not any evil in them or any of them, but the evil designs of Men that caused these unchristian breaches and divisions.  
3. If the Dissenters had really made their Schism upon the account of Conscience, the same Principles of Conscience would have influenced their other actions as well as it; and they would certainly have behaved themselves very differently from what they have done, and have carried themselves humbly, modestly, quietly, and obediently to the Monarchy as God's Ordinance; as the Primitive Christians did, to even the Heathen Emperors, Proconsuls, and Governors: But alas! we find them of a quite contrary temper, (to omit what Men of the same Principles have done in Germany, France, Bohemia, Holland, Switzerland, Geneva, etc.) The Murmur, Tumults, Covenanting Conspiracy, Insurrection, and open Rebellion of the Scots against King Charles I. and their Invasion of England, being promoted both by the Instruments of Cardinal Richelieu (who aimed at furthering the French Kings designs against the Hugonots, and Flanders, by diverting King Charles' Forces and Attempts designed against France;) and by the Missionary Jesuits (who to ruin the Church of England) exclaimed against the King and his Government, the Archbishop and evil Counsellors, Arbitrary Power and Popery, etc. blue the coals, fomented differences, pretended grievances, aggravated miscarriages, exasperated Parties both here and there, and excited the Fanatic Party here to encourage their Brethren in Scotland, first by secret, and then open assurances of their assistance, to invade this Kingdom; cannot be imputed to the obligations of their Consciences, unless the Cardinal and Jesuits are allowed the Guides and Directors of them. The two several open Rebellions raised in Scotland against King Charles II. the Fanatic Plot against his Life here; the continued carriage of the Dissenters in general, and of the Presbyterian Party tin particular since his Restauration; their malicious and bitter Speeches against him and his Government, in ordinary conversation and discourses, the slanderous Libels, railing Pamphlets written and dispersed by them; their intriguing, caballing, and plotting, their pragmatical and indirect interposing in all Public Elections, Places, and Offices; their perverse oppositions of the Civil Magistrate's Authority, and exclaiming against his Government; their industrious spreading of false and malicious reports, to undermine it by possessing others with prejudice against it; are all sufficient, nay, undeniable evidences, that their actions are not directed to the preservation of a pure and undefiled Conscience (as is pretended) for that is void of offence towards God and Man) but to the increasing and upholding a Faction in the State to confront the Government. I might add hereunto the practice of our Dissenting Brethren in New-England, in their combinations, conspiracies against, and oppositions to their Governors and the Royal Authority, their Penal Laws made against those of the Communion of the Church of England, their Sanguinary ones against the Quakers, etc. their Persecutions of the former, and Executions of the latter, and their injurious and unchristian deal with all Men, not of their new Church fellowship; are such plain instances, that their Principles and Practices are such, as for which no Conscience or Conviction of judgement, can with any show of reason be pretended, or with any appearance of discretion be allowed.  
4. To allege the Immorality of the Dissenters Lives in general, as an Argument that their Schism was not caused by the conviction of their Consciences, since he who lives in the wilful Commission of any one known sin, hath forfeited his right to the Plea of Conscience in any other case; though a probable Inference, yet I am sensible, would be to insist upon an harsh and unpleasing Topick to others, as well as myself; having therefore in the last Paragraph intimated it, in relation to their carriage to their Governors in Church and State; Here, in Scotland, and New-England, from the beginning of the Rebellion against King Charles I. and often since; observing only here, that the Scripture, Histories, Reason, and Experience have taught us sufficiently, that no actions can be more immoral than the conspiring, beginning, and carrying on of Oppositions, Insurrections, and Rebellions, and those things which precede, accompany, and follow them; which when made under pretence of Religion are thereby yet aggravated by the dishonour done to the Profession of it, the scandal given to others, and the addition of their own Hypocrisy; I shall pursue it no farther, but only give you a Character, which one who knew them very well by his own woeful experience, hath left us, gathered by his personal observation, and confirmed with a solemn Protestation; It is that of King James I. to his Son Prince Charles. Take heed therefore! (My Son) of such Puritans very Pests in the Church and Commonwealth, whom no deserts can oblige, neither Oaths or Promises bind, breathing nothing but sedition and calumnies, aspiring without measure, railing without reason, and making their own imaginations (without any warrant of the word) the square of their Conscience: I protest before the great God, and since I am here as upon my Testament, it is no place for me to lie in, that ye shall never find with any High-land or Border-Thieves, greater ingratitude, and more lies and vile perjuries, than with these Fanatic Spirits, etc. Basil. Dor. l. 2. p. 160. This is a Testimony too great to be disputed, much more to be denied, it commands belief, and needs no confirmation, and is large and wants no addition.  
Lastly, This Schism, (themselves being judges,) is unnecessary; for upon supposition, that either the Presbyterian or Independent, in the difference betwixt the Church of England and them, is in the right (though the Institution of our Saviour, the Writings and Practices of the Apostles, the Universal Government of the whole Catholic Church being against them both, it is scarcely to be supposed) yet since neither of them can deny a true Christian Church, wherein are all things necessary to Salvation, to have subsisted under the Episcopal Government; unless he will assert, that there never was such a true Christian Church in the World, till Mr. John Calvin erected one at Geneva Anno Dom. 1541. which I think, neither of them will affirm; what can be imagined should hinder, but that they may both live in Communion with the Church of England, which they cannot deny to be such an one? It is evident enough by the Writings of the Presbyterians, Printed between the Years 1640. and 1660. (part of which time the Government was in their own or a Friend's hand,) that they insisted upon this as a sufficient argument against the Independents Separation, That they allowed their Churches to be true Christian Churches; and therefore, they condemned them and all others separating from them, as guilty of Schism, and declared against a Toleration of them, as appearas by their Covenant, Letter to the Assembly, Testimony to the Truth of Jesus Christ, and others too many to be named; So that it is evident that they themselves (since they cannot deny our Churches to be true Christian Churches) are now such Persons, as when they had power in their hands, they judged to be inexcusable, and not to be tolerated in their Schism, because unnecessary, and therefore unlawful, being made from that, which the Separatists themselves confess to be a true Christian Church; and consequently that their then judgement condemns their present practice. This might be a sufficient argument for us (if we had no other) to conclude, that the prepossessions and prejudices, education, custom, relation, interest, temporal advantage, fear of being accounted fickle, unstable, etc. if conforming; and not any conviction of Judgement, obligation of Conscience, sense of Duty impartially considered, or objection against our Liturgy, Rites, or Ceremonies rightly understood and duly pondered; are the true (though concealed) causes of their renewing and continuing this (which when time was (at least by parity of reason) they themselves judged) unnecessary and unlawful Schism. Whether it be no reflection on these pretended Teachers, to act so contrary to their own Principles and former practices, let their Consciences and the World judge: In what guilt they involve themselves and their deluded Proselytes, for their own temporal gain, interest, reputation, and advantage; deserves their most serious Examination. In the mean time, to all those who desire to hold the unity of the spirit in the bond of Peace, it must needs be a very sad spectacle, to see prejudiced, ignorant, unstable, and inadvertent Men, not considering the relation they stand in to their own proper Pastors, the hazards they run of their own Souls, by the guilt of Schism they incur, and the scandal they lay before others; nor the invalid Ordination of these new intruding Teachers, 
〈◊〉 10.1.  their want of Mission, or their designing Schism; nor the Obligations of their own Consciences to promote, and preserve the Peace, Order, Unity, and Communion of the Church, or the many and great mischiefs attending an unnecessary, and therefore a criminal separation; should contemn those spiritual advantages of Church Ordinances celebrated in the most Decent, Pious, and Apostolic manner, and needlessly make a childish and perverse Schism, from the most Orthodox, and best constituted Church now Visible to the World. And though the Dissenters in general, thought it advantageous to their cause to pretend objections against the Liturgy, Rites, Ceremonies, and Constitutions of the Church of England, as being founded in Conscience, and the most plausible, because the Obligations of it depend upon the WIll of God the Supreme Lawgiver, and the insincerity of the pretence not easily demonstrable: Yet since, according to their own Principles sufficiently known, such a Schism as theirs, (from our Church,) now is, is sinful; and a Toleration not to be allowed; it must rationally be imputed to other Motives and Inducements; for had they been Men of a modest temper, peaceable disposition, pious and regular lives; they would have been very careful not to have given offence, they would have submitted themselves to every Ordinance of Man for the Lord's sake: They would never have separated upon the account of kneeling at Prayers, and standing up, at the repetition of the Creed and Gospel; (and yet these are all that are enjoined the Congregation in our daily and weekly Public Worship;) or of any indifferent Rite or Ceremony retained in our Church for the sake of Order, Decency, Unity, Communion with the Primitive and Catholic Church, and avoiding of scandal; or of any other Rite, Ceremony, Vestment, Gesture, or Custom whatsoever, not evidently sinful in itself, and so rigorously enjoined them, that they must necessarily either make that particular Rite, Ceremony, Vestment, Gesture, or Custom their own by an actual participation in it and approbation of it, or be excluded from Communion. This last being the only case in which it can be lawful to separate from a national established Church, had it been observed all our Dissenters, Quakers, and other Enthusiasts only excepted) notwithstanding any different Opinions about smaller matters, would have continued in the Communion of our Church; as we may observe the several Factions, Parties, and orders in the Church of Rome (though disagreeing sufficiently amongst themselves in many things) yet make no Separation from it. By what hath been said, I suppose it evident, that this unhappy Schism was not caused by our use of the present Liturgy, any Rites, Ceremonies, and Constitutions of our Church; and consequently that any alteration of them whatsoever, or even a total abolition of them would never put an end to it; neither is there any other way to do it but one, and that is by the alteration of Persons and not of things; if the Dissenting Teachers, for the Love of Souls, and the Restoration of Peace to this miserably divided Church, would be persuaded (though but for a while) to act counter to their seeming (rather than real) worldly Interests, and exercise self-denial, to unsay what they have unjustly (to serve Sinister Interests) said in imputing any thing of Popery or Superstition to any Ceremony or Custom in our Church, teach their Disciples and prevail with them effectually, to lay aside all that prepossession, prejudice, pride, self-conceit, malice, superstition, erroneous Opinions, love of opposition, untractableness, and censoriousness, which they have all this while industriously and designedly instilled into them, and leavened them with; and to put on that humble, innocent, modest, and docible temper, which our Saviour speaks of in Children, and recommends to us in imitation of them in the Gospel; guide them to their own proper Folds, whence they have injuriously for their Fleece sake, and other their own ends seduced them; and then either qualify themselves to become their lawful Pastors, or by their good Instructions and Examples learn them (as in duty bounden) to be content to be taught by them that are; it may be done, our Liturgy, Rites, etc. remaining entire, but without such a conscientious concurrence, assistance, and compliance; though all of th●m should be altered as much as can be proposed, or (what is really designed by some) abolished, it will never be attained. And though the Dissenting Teachers to silence their own and satisfy their Disciples Consciences, when accusing them as guilty of Schism, cast the blame on the Church of England's Liturgy and Constitutions as the cause of it, and it is probable, that had they seen no preparation of attempts to remove those objections, nor nothing proposed to the Convocation in order thereunto, they would have continued to insist upon them with loud and repeated exclamations; yet by their since present silence in that point, by their inveighing against Episcopacy and other Laudable Church-Rites and Customs, approved by all the Reformed Churches in their late Pamphlets, and by their repetitions of their Usurped Schismatical and Invalid Ordinations in so plentiful a manner, in the interim; it appears plainly, that (notwithstanding their complaints) they are really unwilling (for fear of being put to the trouble of inventing new ones, and so by the shifting of the Scenes too often, the juggle should be in danger of being discovered) that their old pretended grievances should be removed, and that they never did sincerely intent to put an end to the Schism; and hence it is, that as I am credibly informed several of their Teachers have entered into new Combinations and Conspiracies, never to reunite themselves with the Church of England, notwithstanding any endeavours or alterations, any omissions or condescensions, that should be made or granted to that purpose in their favour, and to the same end (if the Bodies of their Pamphlets correspond to their Titles) several of them have lately written.  
So that upon the whole matter, he that shall consider the Original growth and propagation of the Schism, will easily perceive that as hitherto some other Motives more than those of their Consciences, and our Ceremonies caused the Dissenters to begin, continue, and increase it; so now notwithstanding they continue to pretend the same objections, their design is not seriously to put an end to it, and strengthen the Church by a Reunion of themselves with it, but to gain an opportunity of vain glorying and insulting over her, interpreting all alterations (though granted but as Free, Benign, and Paternal Condescensions) as demonstrations and concessions, that the Established Church hath been all this while in the wrong, and they themselves in the right) to expose, contemn, and deride their Folly, Levity, and Cowardice in deserving their own Principles, and to undermine and reduce the Church to that weak and languishing condition, in which it cannot long be preserved from utter ruin, by taking away her Foundations, Constitutions, and Establishments, which have till now supported Her as Impregnable against both the Papists and Themselves; and thereby in time be able once more to grasp the Revenues of both Crown and Mitre, and (if their Potent Rivals the Independents interpose not too early and powerfully) having destroyed both the Civil and Ecclesiastical Government) to make themselves Peers in Church and State: Quod tamen absit.  
FINIS.