AN ANSWER TO Vox Cleri, etc. EXAMINING The REASONS against making any Alterations and Abatements, In order to A Comprehension, AND Showing the EXPEDIENCY thereof.  
LONDON, Printed for Brabazon Aylmer, at the Three Pigeons against the Royal Exchange in Cornhill, 1690.   

AN ANSWER TO Vox Cleri, etc.   

AN ANSWER TO Vox Cleri, etc.  
THE Author of Vox Cleri writes as if he were Clerk or Secretary to the Convocation, and so delivered the sense of that whole venerable Assembly; for why else does he give such a Title to his Book, to amuse the World, and bring a scandal upon the Clergy, as if they were generally of his mind: and yet he tells us that nothing has been proposed to them: so that they have not yet declared their minds, nor had an opportunity to do so: and, I think, he has done them a great deal of injury, first, to suppose, and then, tell all the World, that they are against Alterations and Abatements in some indifferent matters for the sake of that Peace and Union which is the desire, and should be the endeavour, of every good man.  
I shall be very unwilling to believe so ill of so many wise and worthy men, that they are against such a Design, so much for the honour of God, the good of Religion in general, the Peace of the Kingdom, and the Interest of the Church of England.  
I cannot think that any man in cool and sober thoughts can be against it, unless he be transported with some fit of anger, or which is as outrageous, of eloquence; and then such a rash saying as, Nolumus mutare leges Angliae, may come out without reason, and aught to be forgiven among friends: but however the words chimed in a Speech to the Tune of Christ-church-bells, yet they were as senseless and impertinent as this Author's quotation out of Solomon on the Banner of his Book, Meddle not with them that are given to change; which would have served the Quaker as well against changing his old  as the design and business they are brought for: but if there had been no changes since Solomon's time, nor since the Barons, in the Laws of England, we had been in a very primitive, but not quite so good a state as at present.  
But this Gentleman seems to be under some great fear as well as anger, as if he were to be executed at the will of the rabble: What he has done I cannot tell, but he seems for some reason or other to be afraid to go home; he complains, he has not the privilege of other Malefactors, which all Law and Equity gives them of making a defence, especially when their reputation, their livelyhoods, and even their lives are concerned; so that he seems to be under some dread and terror that has scared him, not out of his lively hood or his life, I hope, but of something else, I fear, that makes him write as he does; for he contradicts himself almost in the same line, and owns that several times in a good mood which he writes all along against.  
He and the Clergy in his Neighbourhood are very inclinable, he says, to part with several Ceremonies, and to submit to many Alterations for the Peace of the Church and Satisfaction of sober Dissenters 
(a) p. 1. . Yet he musters up all the reasons he can against this; and his whole Book is writ against it.  
The end of the Commission is, he says, to take away all occasions of difference for the future, as well as reconciling all their Majesty's subjects at present. A Blessing! this to be seriously endeavoured by all persons, but rather to be hoped for than expected 
(b) p. 17. . If to be seriously endeavoured by all persons, why does he all he can against any such endeavours?  
In another place 
(c) p. 26.  I do here protest that were it not that the Dissenters have given us an Assurance that though these and many other alterations should be made, it would give them no satisfaction, nor bring them into our Communion, I would use all the interest I have for such Alterations; and for that end also part with many other Ceremonies. I cannot believe the Dissenters have given him any such assurance, if they have, I hope he knows them better than to trust them; but how is this reconcileable with what he so often harps upon? that, if they did come in, it would make a worse schism in the Church, and so be more mischievous than that out of it.  
It cannot be a crime, says he very angrily, not to do that which is both against the Law of the Land and the dictates of their own Consciences: by the buy, I would fain know where that Law of the Land or those dictates of Conscience are to be found that forbidden a Convocation to make Alterations?  
But in the same line he goes on, and says, It is not a crime for a man not to do what none as yet hath required of him to do? how does he then know that 'tis both against the Law of the Land and the dictates of their own Consciences?  
Something therefore seems to have injured this Gentleman's memory and reason, and his imagination seems to be disturbed with fears of the Rabble, or somebody's having some strange design upon him for being against Alterations; and therefore he draws in the dark at all adventures, and stands upon his guard, and throws about him, it being a thing natural, he tells us, for a man to defend himself, there being no living creature so void of sense as not to avoid another that attempts to destroy him, and every worm will turn upon him that will tread on it; and if an innocent person chance to injure another that injuriously assaults him, he is always held guiltless, as having done it See defendendo.  
Why really I pity this Gentleman's case, if it be thus with him, for one would think he were in some great pain and peril, but we have reason to be angry with those that have thus assrighted him, for otherwise we had had a better Book, or, which had been as well, none at all.  
That terrible word Latitudinarian 
(a) p. 6.  has scared him I doubt, and 'tis almost as dreadful as Vercingentorix; and some timorous old men can hardly speak or hear it without trembling; they imagine some Monster by it, of a mighty swallow and wide capacity, having both a Church and a Conventicle, if not a Pope in its belly, tearing and devouring the Ceremonies, mangling and altering the Liturgy, snarling and biting at Episcopacy, and gaping for the Preferments which other men have signally deserved, and are legally possessed of: Now such a creature as this may be in some void space of a Map, or of an old Man's head, but no where else that I know of. But I suppose this new Sect or Heresy are for making Alterations, and therefore our Author is so angry with it, and resolved to confute it; and since he and his Neighbours in the Country are so greatly pleased with Dr. Jane's being chosen Prolocutor 
(b) p. 1.  perhaps this may bring him to himself and put him into a good humour: and I dare say, this Doctor's worthy Competitour was so little concerned, that rather than spoil this, he would give it up, and let them have the comfort of believing the other chose by a great and even double Majority, however false that was, though it be put into the Acts of this learned Synod collected by our Author, in order I suppose to be joined with the next Edition of the Councils, where may be some mistakes, and some actions too as great as in this, though scarce in any before, the Presbyters did so bravely hold their own, and stand it out against their Bishops; so that I reckon the point is already gained which he blames one of the Letters for requesting, That Presbytery may be restored to its ancient privilege, and permitted to share in all Acts belonging to their station 
(c) p. 33. . But I am afraid some of those Latitudinarian or Smectymnuan Presbyters that are still among us, but are not of us 
(d) p. 34. , have not so much respect and reverence for their Bishops as they ought to have.  
I forbear, says our Author, to call Names 
(a) Ibid. , after he had used the most invidious ones he could think of; and I suppose we had had Janites and Tillotsonians, but that the one sounded very little and pitifully, and the other would make up as terrible a word almost as that of Latitudinarians; but to oblige him for ever, and to make him amends for all that is in this Paper, let the immortal name of Longitudinarians hereafter belong to them, for about twenty reasons more than can be given for the other; I mean to those who are for no Alterations or Abatements for the sake of Peace and Reconciliation.  
I own this is a matter of Prudence, and the good or evil of it depends upon circumstances, so that wise and good men may have different apprehensions about it and may not be all of the same mind, but our Author's Reasons do no way satisfy me that this is not fit to be done, nor does he answer, to my thinking, what others have offered for it.  
I intent to argue the Point plainly and briefly with him, and then to prevent all Heretical pravity of a long name, Omnia Ecclesiae Judicio submitto.  
First then, Those wise men out of the West, his Neighbours in the Country, 
p. 2.  think it very reasonable that such as are aggrieved should make their application to the Convocation; and do they think this will do? why really yes, being in good humour themselves, and the Convocation being so too, which is always to be supposed, our Author doubts not that such of the Dissenters as will be satisfied with what in reason and conscience may be granted, that they would be gratified, and a good agreement made, for all agree, according to our Subscriptions, that such Ceremonies as concern Discipline and Order, may upon just causes be altered and changed; as good natured as can be! surely than 'tis but mere Compliment whether the Dissenters should first ask or the Church give without ask; and to me now it looks better and more for the Church's honour and authority that That should give terms to the Dissenters rather than the Dissenters give or propose terms to the Church. Our Author too is much of the same mind in this, and I believe I shall show him that he is more of my mind in most things than he knows or thinks he is; for Is it necessary, says he in another place, that a Church which hath authority to judge for itself, what is decent and orderly, should subject herself to the judgement of her Members to determine for her or themselves, 
p. ●.  what is decent and expedient and what is not: and a little before that, Is it necessary that a Parent should yield to a disobedient Child upon his own unreasonable terms? No rather let the Parent wisely and by fair means bring the stubborn Child off from its disobedience if it be possible, without the Child's offering terms whether reasonable or unreasonable.  
I believe our Author and his Country Neighbours would not have took it so well of the King, nor have been so quick and forward in addressing to him as some others were, had he called an Assembly of Dissenters to treat with the Convocation and have proposed terms to it; besides, what if the Church be wiser than the Dissenters, and can better judge what Concessions are sit for them than they themselves? It seems more proper for Governors to prescribe to the governed than the contrary; the Preface to the Common Prayer says, It is but reasonable that on weighty and important considerations, according to the exigency of times and occasions, such Changes and Alterations may be made as to those that are in places of Authority should seem necessary or expedient. This our Author quotes too on this head, but does not mind it as he ought. If he considers it a little better, he will plainly discern that the Church thinks it reasonable to make Alterations sometimes as she thinks sit, whether the Dissenters propose or agree in them or not, and 'tis well if the whole of this do not seem to him a kind of Latitudinarian Principle crept into the Church, which ought to be altered, though nothing else.  
But 2. They think it reasonable that the end should be considered, before the means be resolved on. This is very sage and grave, and becoming their Country wisdom, which does nothing in vain, never brews Ale without somebody to drink it, nor never sets a Hen but to breed Chickens; according to that Logical Axiom which they han't quite forgot, Finis primum in Intellectu. I suppose they mean here what they tell us in other places, to what purpose will it be to make Alterations for the sake of Dissenters, when it will signify nothing? Cui bono? to take the strength of it in a drachm of Latin; 
p. 5.  to what end should any Alterations be made, when they themselves have so plainly declared that they will not be satisfied? for they were not so by the 600 Alterations in 1661., nor by the Proposals of D. Stillingsleet: and Mr. Baxter, and the Healing Attempt propose strange things, so that Is it necessary we should part with any thing to them whom we have reason to suspect that they will not leave craving till they have all? And, We think we have a moral assurance, that whatever Concessions the Convocation shall make with safety to themselves will not only be despised but cast back as filth in our faces, not only with a Quis Requisivit, but with a Pudet haec opprobria vobis, 
p. 2.  as if our manner of public Worship were so corrupt that we were ashamed of it, and were convinced of a necessity to purge it. Here I have picked up and gathered all the scattered Arguments on this Head, and twisted them all together with the greatest strength, even with the shreds of Latin belonging to them which help mightily to bind 'em; but I must unloose them a little to give particular Answers to them.  
First then, I doubt not but some of the Dissenters are as stiff and peevish as other sort of men, and will be as hardly brought to come in upon Alterations as others are brought to make them; I am very sensible of the inflexible and indeed unchristian spirit that is in many of the fanatics, but this I must say for them, they have not engrossed it wholly to themselves, nor are the only men that are unwilling to be brought to Peace and Union upon any tolerable terms, or that refuse to have it upon any but their own. I doubt not, nay I have moral Assurance that a great many of the best and wisest Dissenters would come in upon some few Alterations, such as I think no wise and good Churchman would refuse to them, for that end, such as altering the Subscription, and the like Proposals made by that great man, the present Bishop of Worcester, whose wisdom and learning fits him to be universal Bishop of the Christian Church, if there were to be such an one, and would serve him instead of Infallibility; Had there been such an opportunity as there is now of confirming those Proposals of his by Convocation and Parliament, I question not but we should long before this have seen the happy effect of them; for though some angry men draw up Pleas for Nonconformity, as Lawyers draw up Bills of Pleading or Indictment, which they stuff out with a world of hideous and dreadful things for forms sake and to please their Clients; yet they mean not much by them in good earnest, and a few things which they demand and principally insist on would satisfy and content them.  
There were private and particular Reasons which hindered the full effect of the Alterations in 61, but yet the number of those who conformed upon them exceeded I doubt not and was much greater than the Alterations themselves; and were the number never so little which were gained by this means, yet it renders those who stand out more inexcusable, and vindicates the Church without any detriment to it, for it loses nothing of what is substantial and necessary to its well-being, but only some little things which are not worth keeping, when they keep out Peace and Union.  
I am not for pulling down the Pillars of the Church to enlarge it, nor am I for letting in those at one door who will drive out either Episcopacy or Liturgy at the other, without one of which there cannot, I think, be due Christian government, nor due Christian worship without the other. But I suppose we may take down an old Escutcheon, or sweep down an old Cobweb or two, or set up a new Gallery, or whiten the old Walls, 
p. 35.  or the like, without taking down beam after beam, and after a less stone a greater, till the whole Fabric be like to fall: and I believe the Church of England would stand as well though Tobit and all the Apocrypha were taken out of the Calendar, and some Ceremonies out of the Rubric, which do no more conduce to the support or to the ornament of it, than those odd figures which we see in some old buildings, that to unskilful people look as if they bore a great weight, when nothing really lies upon them, and which any man would take down, if they kept his good friends and neighbours from coming to his house.  
I cannot see how these small Alterations in things owned to be indifferent and alterable as the Church shall think meet, should be made any reflection upon it, as our Author fears, that they will be cast back as filth in our faces, as if our manner of public worship were so corrupt that we were ashamed of it, and were convinced of a necessity to purge it. I do not remember that any of the Dissenters who have writ against the Church since 61. though they have raked up all the objections that zeal and anger could minister or invent, did ever make use of this, or throw those 600 Alterations which were then made in its teeth; if they had, it had shown only greater perverseness and unjustifiable wrangling after they were gone, though they did not at all corrupt our worship whilst they remained, nor make it at all unlawful; but an obsolete word may be changed for one in use, and an expression altered for the better in a Prayer, and a translation mended that is not so exact in many places, and an 100 such alterations made, and yet not condemning ourselves for any corruptions that we were ashamed of and were convinced of a necessity to purge out.  
Besides, these Concessions which we make for Peace sake are not so much from the necessity of the things themselves, as from the weakness and ignorances', the prejudices and mistakes of others, and the Church uses her Authority as all wise Governors do, and as God himself did in compliance to the temper and infirmities of those who are subject to it, and with regard to the greater ends of Religion and Piety, Peace and Charity, which she prefers to Sacrifice or any the Externals of Religion.  
But the Dissenters will not leave craving till they have all; Give an Inch and they'll take an Ell. 
p. 51.  Well far an old Proverb, but that which spoils it in this case is, that 'tis older than 61. or than any Alterations of our Liturgy then or before, or perhaps than the Reformation itself, and it was as true all along, and served as well against all that desired any Alterations before or since, and yet 'tis hard to get this, and Solomon's, Meddle not with those that are given to change, out of some men's heads who have no great Latitude or Profundity.  
If the Church makes a concession to some persons to have their Children baptised without the sign of the Cross, must she therefore yield also to Anabaptism and to their humour who will not have Children baptised at all? If she should allow some to take the Communion without Kneeling, must she yield to the Quakers who are for no Communion nor no positive Ordinances at all? If she think not fit to pronounce the dreadful Sentence of Excommunication for small matters, must she yield to the Erastians', who would take it quite away? This is like the fear of the Lunatic, that if he let the Barber cut off his Beard, he would cut off his Head too, and therefore was always against such a dangerous Reformation of his Face.  
I am not of that witty Dissenter's mind who was for taking away all the Ceremonies, with a fine similitude, Religion is in a Consumption, and therefore you must cut off its Hair; I do not think that is the way to recover it, nor yet to give it Ass' Milk, though that might agree better with some Constitutions than more substantial food and better Instructions.  
Let the Dissenters crave as long as they will, I hope the Church can deny as stiffly as they crave unreasonably. And I am perfectly of our Author's mind, though he had not Dr. Beveridge's Authority for it, That to alter the Episcopal Government, to take the Power of Ordination from Bishops and place it in the hands of Prsbyters, to take away a well ordered Liturgy and bring in extemporary Prayers for public worship, to give every Minister a Jurisdiction and Power of Excommunication, and many other things; without which some grave Dissenters will not be comprehended; is more than the Learned Doctor, or any Doctor in England, will grant, or desire to be granted to them. But surely our grave Author knows that the best and wisest, if not the gravest Dissenters, who are for a National Church, whose Interest is most considerable, and whose Credit has done the most to keep up Nonconformity, that these will be comprehended with something less than what he speaks of; and I do not doubt but the bringing in of those into the Communion of the Church would tend greatly to strengthen its Interest and the Interest of the whole Protestant Religion, and to break that lamentable Schism and Separation which weakens both, and gives our Popish Adversaries the greatest Advantage against us, and which I hope they and we are both weary of.  
If there are some Dissenters so wild that they can never be folded, nor brought into any settled Flock or Communion, though I would not have them hunted and run down like wild Beasts, and therefore I am not altogether so much against the Toleration as our Author is, yet I think it would have done more good, had the Comprehension took place before it, that so the Church might have gathered first, before the Separation, and not have been left to glean after that has made its full harvest.  
But our Author, I perceive, is as much afraid at one time that the Dissenters should come in as he is at another that they would not; And what, says he, 
p. 10.  if some leading Presbyterians be by our Alterations let into the Church, and advanced to such Preferments as they hope for; what security have we that they will not promote Divisions in the Church, more dangerous than the Schism they made by Separation from us? A secret Enemy within the walls of a well fortified City is more dangerous than an open Foe in the Field.  
How then is this consistent not only with our Author's Opinion but most serious Protestation in another place, 
p. 26.  I do here protest that, were it not that the Dissenters have given us an Assurance that though these and many other Alterations should be made, it would give them no satisfaction, nor bring them into our Communion, I would use all the Interest I have for such Alterations; and for that end also part with many of the Ceremonies. I should think there were a contradiction in these two places, and that they would fall out were they not some Pages from one another; but surely all things are not right in our Author's Head who has two such different thoughts at the same time, but perhaps 'tis but a mere struggle between the flesh and the spirit, if they should be let in and get Preferments, they might keep him and others out; and if they would come in, the good of it is so visible upon many accounts, that a man's reason cannot but desire it and promote it; so that there is a natural tenderness and moderation on one side of his head (which I suppose is the softest) towards Dissenters, but on the other side there is a most stiff hatred and aversion to them; but which of these shall take place when there is occasion, must depend very much upon the Influence of the Moon and the Aspect of the Planets.  
I confess I am not for letting in Enemies into the Church, but surely by coming in they become Friends and cease to be Enemies, for than they own the Church's Communion and submit to its Authority, and instead of standing out they come in and join with it: now if any will do this I know no Church is so well fortified as to keep them out, nor is there any way to distinguish such secret enemies from its secret friends; but 'tis a Secret some men have to find out distinctions and make differences between those of the same Communion, which is very pernicious and mischievous; whoever comes up to the Church's terms of Communion and to full Conformity with it, are by no means to be counted secret enemies, when if this does not show them to be open friends, every man may as well be suspected to be a secret enemy.  
But if these Dissenters when they are taken into the bosom of the Church should, like treacherous Vipers, endeavour to sting their Mother, or gnaw through her Bowels, and attempt all they can to do mischief to her, how shall they be able to effect this, and what way shall they accomplish it? Will they set up Conventicles in their own Parishes and draw away people from the Communion of the Church of which themselves are Ministers? or will they preach or write against those Ceremonies or other things to which they have publicly conformed? it would be strange if they should do this, but perhaps they may do it another way; They may be chosen Convocation-men, and so have opportunity to oppose and confront the Bishops; and though they should pretend great reverence for the Episcopal Order and Authority, yet may slight and contemn it as much as open fanatics when it does not suit with their humour, and like bug Diotrephes, love to have the pre-eminence above it. Now if I find they do this and make a dangerous division in the Church by this means, I shall think 'em a sort of Rebellious Presbyters that deserve to be turned out of the Church not as secret but open enemies to the Bishops, and that they have forgot a passage or two in Ignatius' Epistles, and therefore I shall be very much tempted to be of our Author's mind to have those read hereafter in our Churches for the edisication and reproof of such assuming Presbyters. 
p. 26.   
I know but one Objection more that can be picked up out of your Author's fardel of important reasons against any Alterations, for they lie there like small wares in a Pedlar's pack, neither sorted nor parceled, but confusedly jumbled together; as I suppose, they lie in his head: but the only remaining Objection that I can find, and I am sure I have done him justice and given full strength to any thing that looked like a reason, 
p. 6.  is this, That by making Alterations, the Church will run the hazard of offending a greater number of more considerable persons than they are like to gratify thereby. And he gives it in as objected formerly against the Bill for Comprehension, 
p. 11.  That as some might come in, so others that were in our Communion might take offence by the Alterations, and detest it, and seeing our frequent changes in some things, they might suppose that there is nothing certain among us; and, from the many disputes about our Liturgy, proceed to question our Articles; and at last fall off to the Church of Rome, which they saw more constant to their Principles.  
Now they must have a very mean opinion of the Church's Prudence, and give very little deference to her Authority, that shall be offended at her making such Alterations in things that she always declared are in their own nature indifferent and alterable, and which she has reserved to herself a power to alter according to the exigency of times and occasions, and upon such prudential reasons as she shall think fit, of which she is alone the most proper Judge: for, as our Author says, The People ought not to prescribe to the Church in such things, but the Church to them.  
They must therefore be no very dutiful and obedient Sons of the Church who shall not be satisfied with such Alterations as she shall think fit to make for the ends of peace and concord, and the allaying those heats and divisions that are among us.  
They must have a very wrong and superstitious opinion of the outward Rites and Ceremonies and Circumstantials of Religion, who lay so much weight and stress upon them as to think that there is any great matter in them besides their subserviency to outward order and decency, or that they are so necessary to those that the Divine Worship may not be performed as acceptably and reverently without some of them as with them.  
It is to be feared that such weak persons have not been sufficiently instructed in the nature of things Indifferent when they are so zealous for those above the weightier matters of Peace and Charity, to which they ought always to give way.  
If some zealous or designing men have drawn ignorant and well meaning persons into a greater opinion and admiration of themselves by ceremonious formalities and overdoing, by unprescribed bowings and cringes, by prostrations at the Eucharist and the like inventions of their own, they have used the same ways that other fanatics have done to fill up their Congregations with gathering out of other Churches, by shows of greater piety and devotion, and have hereby broken the settled orders of the Church, and opened a gap for all the follies of an indiscreet zeal and forward superstition, whereby some pious but not wise men have in all ages brought innumerable fopperies and singularities into the Church, to the great mischief of Religion.  
But surely a Church that thinks it not necessary to bring men to a Religion by any such superstitious devices, but by more true and rational methods of a sober and discreet Piety, and needs not to make use of any such tricks and pious frauds to impose upon the folly and weakness of its Votaries, nor has any paltry and by ends to be served by such Religious Cheats should put a timely stop to all such ceremonial excesses, and honestly teach all its Members that Religion lies not in any such shows or forms of Godliness, but in sober and manly devotion and in a virtuous and good life.  
Now when men have such a true notion of Religion, which the Church ought always to give them, and to correct all mistakes to the contrary, there will be no great danger that they should be much offended at the loss or alteration of a few Rites or Ceremonies which are no more of the Essence of Religion than our  are of the Essence of a Man, who so long as he is decently habited according to the custom of the Country, he may leave it to the Governors thereof to change the mode as they think fit.  
But above all folks commend me to those in our Communion, who, our Author tells us, may take such offence at our Alterations as to desert us and fall off to the Church of Rome. 
p. 11.  These do well understand and have been well instructed in the Religion of the Church of England, who can make no difference between baptising with the Cross, as a signal of Christianity, and adoring it as an object of worship, between kneeling at the Sacrament and worshipping the Host; but however this is a terrible danger, if by bringing some  from Fanaticism, we shall be likely to make others Papists, which is ten times worse; let us therefore see what reason our Author may have to fear this: Why seeing our frequent changes in some things they may suppose that there is nothing certain among us, and from the many disputes about our Liturgy proceed to question our Articles, and at last fall off to the Church of Rome which they saw more constant to their Principles. If they are for such a constant Church as shall never make any Alterations, than indeed they must be for an Infallible one, and none bids at that but the Church of Rome, but yet still she has made very often great changes and alterations in her Liturgies, and Ceremonies, and often corrected and reform her Breviaries and Missals; so that if this shall shake and startle a man, and by seeing so many alterations about those things in their Church, he shall suppose there is nothing more certain in that than in ours, I hope he will quickly come back again like a fool as he went. He must be a Member of no Church i'th' world, nor ever could have been since the beginning of Christianity, who will desert and leave it for this reason because it has made frequent Alterations in its Liturgy and Ceremonies; and if a man will be so fickle and sceptical as by seeing frequent changes in such things to suppose there is nothing certain among us, and from some disputes about Liturgies, question the Articles of a Church, and at last fall to what is more constant in its Principles, he must even fall off from all Churches and from all Religion, and for the same reason from all living under Laws and Government, for there are disputes and alterations about those, and from eating and drinking too, for all men are not agreed in the same meat and drink or way of dressing it, nor have always thought fit to stick to one way of Brewing or Cookery.  
Thus I have fairly examined our Author's Arguments against making Alterations, and where there was any seeming weight in them, I have fully considered it; where they were weak and ridiculous, I have made bold to expose them, for the Book was put out, and fell into my hands in a time of merriment, and I was very curious to see what some folks could say for themselves. I assure him, had he or his Neighbours in the Country shown any good reasons why they are so stiff against Alterations, that could have convinced me that they were prejudicial to Religion or disserviceable to the Church, I would have sent him my thanks for, instead of an Answer to them, or would have done my best to have written a Panegyric upon that Noble Motto, Nolumus mutare Leges Angliae, That after all is the only mighty and  Argument that remains to be answered in this matter; but I want undertake it, since it has been done to my hands by all the Parliaments and all the Convocations in England ever since the Baron's wars, unless by the present Convocation which has done nothing, whose mind we do not yet know, and till we do, it may pass for an infallible Council; for surely Vox Cleri is not the mouth of it; nor is our Author to be taken as the Churches Representative or Procurator General, or to be allowed so many Proxies as shall make up a House. But though he calls his Book Vox Cleri, yet Tuba Stentorophonica, Balaam's Ass prophesying, or the like Title might have been as significant and suited it as well.  
Having seen what he has to say on one side, I am now to consider what has been or may be offered on the other, and what he has to say against them. The Reasons for some Abatements and Alterations at this time are so plain and considerable, so great and important, as shows the manifest expediency, if not necessity, of doing it, and our Author has so little to say against it, though he was bound to say what he could, that he has thereby done more to give up the cause and satisfy every impartial man about it, than if he had industriously pleaded for it; though I will not say as he does of one of the Letters, that a man would think this Writer to have been hired to betray the cause— by his weak and impertinent arguments for its Defence; for I believe our Author does honestly what he can, and I don't suspect any treachery at all in his writing, unless it be between his Will and his Understanding, and I doubt the one does a little trick and impose upon the other; for were it not for his implacable aversion and ill-will to the fanatics and Latitudinarians; I am very confident that his Reason is for Alterations and Abatements, by the little he has to say to the contrary, and to the obvious and important reasons for them; and because he himself so often and so expressly declares for them in his good moods and lucid intervals.  
The first objection which he makes to himself, and which risen up in his own thoughts, for 'tis not in answer to any of the Letters, is this; 
p. 5.  Herein we may please the King, the Parliament, and a great part of the dissenting Laity, which if it be true is very considerable. Now as to the latter, the dissenting Laity, I don't know what to say to the great ones and the Politicoes among them, who are for keeping up a Separate Party, as a Civil Faction in the State, whom they who are the Heads of it, and would make but an inconsiderable figure without it, can manage upon occasion, and have it ready raised and form for their designs; and I doubt they will not be so well pleased to have this and therefore themselves lessened by lessening the strength and number of the Separation, as I hope the best and most honest of the Dissenting Laity will, who are more concerned for the sincere good of Religion than carrying on Designs and Intrigues, who will no doubt follow and accompany their Leaders into the Church, as they went out with them.  
But this I hope will be so far from being an objection to our Author or any Church of England man, against Alterations and a Comprehension, that it must be a very strong Argument for it, since 'tis the Schism and Separation in the Church that keeps up those Parties and Factions in the State, which help to disturb the civil peace and quiet of the Kingdom, and has been the cause of the greatest confusions in it; so that whoever is a lover of the Church or Kingdom must be desirous to have an end put to them, as far as is possible, that we may unite in one religious and civil Interest.  
As to the pleasing the King and Parliament hereby, that I think is not to be doubted, since the Parliament addressed to the King for calling a Convocation, and the King was pleased thereupon to call one for this very end and design, and to grant a Commission, as has been usual in the like case, to prepare things in order to it, so that 'tis to be feared, that some men who are no great friends to the present settlement and constitution, and who are upon some account angry and discontented, are at the bottom of all this heat and stiffness against Alterations, and who make use of others as Tools to work and hammer out their Designs by, or at least to keep up a noise and disturbance among us, as if great numbers were dissatisfied because they themselves are so for private reasons. These men are mighty zealous against the Churches making any Alterations in the Circumstantials of Religion till the Court makes some Alterations in the Substantial places of profit.  
I know we complain on all sides of being made and used as Tools, as if this were the Fate of Churchmen, and Religion were only an Engine in their hands, charged with the terrors of another world to do Execution only in this: Our Author wishes he could leave his Country Minister (who wrote one of the Letters) well in his wits to consider whether he be not used as a Tool to destroy the established Church, 
p. 42.  by some who think themselves mighty Politicians. Nay he tells us, That the Authors of the two Letters may be Papists, who by such Arts seek to divide that they may destroy us. Now this is the deepest Plot of the Papists, if it be one, that ever was laid to destroy and blow up the Church, and if those who are for Alterations in order to unite Protestants and strengthen the Church are Tools in the hands of Papists or other Politicians to destroy it, the Church is in a lamentable condition, and must necessarily be destroyed both by its friends and its enemies too, and by those ways, which in all appearance, tend most to preserve it, and the Design is laid so secretly, and to be wrought so strangely, that 'tis impossible to prevent it.  
On the other side, 'tis plain and notorious matter of fact that some Great Discontented Laymen, though not so Great as they would be, did manage several of our stiff men against Alterations: It was not so much behind the Curtain but the hands were seen if not the wires which moved the Puppets; besides the dissatisfied Bishops and Clergy who have not taken the Oaths, nor will own the present Government, had more influence upon those who have sworn to the present King and Queen, and most solemnly recognized them in the name of the Church of England, than could be expected that men of such different Apprehensions, and acting by such different measures should at this time have had. I am very sorry for their Suspension, but 'tis strange they should hereby have more Authority over their Clergy than they had before in a matter of greater moment and greater difficulty, and 'tis equal wonder to me that some men who are so stiff in other things should so soon forget their Promises, and others hardly remember their Oaths.  
That the King and Parliament will be greatly displeased with the Clergy unless they consent to some Alterations and Abatements in order to a legal Comprehension, is as much to be feared as 'tis certainly known that a Convocation was first desired, and then summoned for this very purpose, as appears by the Address of the House of Commons, the King's Writ and Commission, and his Letter to the Convocation, by which their minds are sufficiently known and declared for the doing the thing in general, though they left the particular manner of doing it to the Clergy themselves. Now the King and Parliament are to be allowed very proper Judges of the expediency and fitness or prudential necessity of this, and therefore of advising and directing it, as the Clergy are the fittest to execute and accomplish it, since 'tis a matter of a Religious and Ecclesiastical nature that belongs properly to them. Now then for them to be called together for this very purpose by the Desire of Parliament and the Command of the King, and to tell 'em when they come that they think it not prudent but dangerous to meddle and do any thing, is, as if the Precedent and College of Physicians should advise that in such a case such an operation should be performed, and send for the Surgeons of the Hall to do it, but they should tell 'em there was no need of it and they would not meddle. Where though the latter are more fit to perform the Chyrurgical Operation, yet the other are as good and proper Judges that it is fit and expedient or necessary to be done.  
But our Author seems to deny that this will be pleasing either to the King or Parliament, for four or five great and substantial Reasons.  
1. As to the King, his Majesty hath devolved that Province to the Convocation and Parliament; as if the King were not pleased with any thing but what he does himself, and did not commit several things to be done by others which are very pleasing to him. He hath devolved the Province of reducing Ireland to Shomberg and his Army, and yet no doubt but it will be very pleasing to him; and he as much expects, and has given Commission to do the one as well as the other; and the happiness of his Reign and the Peace of his Kingdom depend, though not equally, yet in great measure upon both; The King devolves the Province of raising Money to the parliament, and yet what is left to them and their Prudence to do is very necessary in itself and very pleasing to the King.  
2. He hath declared his satisfaction as to the present Constitution. Several of the Clergy have declared theirs too, if I be not mistaken, and something farther than the King has done or can do, unless he subscribe and take Orders, and yet they would be mightily pleased with some Alterations for the good, as they think, of the Church and Religion, and the Peace of the Kingdom, not because they are dissatisfied with the present Constitution, though they suppose some little things in it may be Altered and Amended; as our Author, I believe, is not dissatisfied with his dear Body and Carcase, but yet is willing now and then to amend and repair it for the better.  
3. He doth confirm his declared judgement by his constant practice in communicating with the Church as established, and frequent promises to favour and protect it. The more reason hath the Church to oblige and gratify him in what he desires and proposes, and thereby engage him to be its more firm and hearty friend, as well as requite him for what he hath already done for it.  
4. As to the Parliament, they do generally live in the Communion of the Church. Is living in the Communion of the Church than a certain Argument of being against Alterations? Surely our Author lives in a very gross Air, and his Head wants a little clearing, or he would not talk at this rate.  
5. Nothing can be obligatory but what shall be enacted by them whose consent we are not assured of, i. e. by King and Parliament. Was any thing ever obligatory as a Law of the Kingdom but what was so enacted? Would he have the Convocation stay till it was so obligatory, and so enacted by the Civil Power, before they do any thing? or can we ever be more assured of their Consent to enact any thing than This?  
I pass now to another Reason for making these Alterations and Abatements in order to a Comprehension; and that being one of our own making, it must be a great reproach to us to be against it at this time, when we promised and declared for it in another; I mean in the Bishop's Petition to King James, which was in the name of the whole Church and Clergy, who made it their own by consenting to it and approving it, viz. That they wanted not due tenderness to Dissenters, but were willing to come to such a Temper as should be thought fit when the matter should be considered in Parliament and Convocation. What was the meaning of that? Was it to stand our ground and do nothing at all, but be very stiff against all Alterations for the sake of Dissenters? No sure; that was not the Tenderness nor the Temper they were willing to come to, but they must mean by it the very same thing that I am pleading for, and this our Author owns they did when he hearty wishes those Bishops were in a condition to perform their promise, even for the Dissenters sake 
(a) p. 41. , and he denys not what his Adversary had said, that, he doubted not but they would agree to the Alterations that are desired; and he acquiesces in the Judgement of another whom he writes against, That if nothing unreasonable were designed, it might then have passed, and a firm establishment ensued; for doubtless the calm tempers of those Reverend Fathers would mightily have influenced their Sons 
(b) p. 17. , some of the hottest of which mightily wanted such a calm Influence.  
But now what becomes then of all their and our Author's wise and important Reasons against making Alterations, as if the Church were to be destroyed thereby, as if these Concessions were only losing of ground, and gaining nothing thereby, since none would come in upon them, but would rather be encouraged to crave more and more till they had got all, and would never be satisfied neither. All these must be given up, since they are all overruled by this promise and opinion of the Bishops for surely They are not Tools, whatever others are, to destroy the established Church, made use of by some who think themselves mighty Politicians: nor are They to be compared to an unskilful Architect, who hath undertaken to repair a good old Fabric and make it better; but pulling down beam after beam, and after a lesser stone a greater, till the whole Fabric hath been like to fall; and then (what perhaps was designed at first) he persuades the Owners that there is a necessity wholly to destroy the old, and erect a new one upon better Foundations 
(a) p. 35. . Neither are They of another Trade, as scandalous almost as that of being unskilful Architects, viz. of being Ecclesiastical Tinkers, who undertaking to mend one hole, do usually make two or three 
(b) p. 45. . Now all the wit and all the reason of these two Comparisons will fall upon the Bishops as well as others since they were for the same thing, as our Author owns.  
What then can he say to this promise of the Bishops? why, They are not in a condition to perform it now, if they were never so willing 
* p. 53. . Is it not therefore fit to be done at all by those who are in a condition, if they were willing? Ay but put the Bishops in statu quo and then see what they will do. They may put themselves into it when they please, but must not Promises be performed because men are not in statu quo? I take it to have been the Promise of the Church and Clorgy in general at that time, and not only of those particular Bishops, and so the Dissenters and all men took it, who were extremely pleased and satisfied with it, but to have another Vox Cleri now speaking quite contrary to what it did before, will be such a Reproach to us as if the Church had a Double Tongue; as if fear did inspire us with more good nature, than the greatest mercy and blessing; as if a common danger could do more to bring us to Tenderness and good Temper than a common Deliverance. Surely our present Safety and Happiness should not make us forget the Vows we made in our Distress and Adversity, as if they were only like the Vows of frighted Mariners in a Storm, which are broken and recalled when the Tempest is blown over and there is a calm and clear Sky. Was there not a kind of Solemn Protestation, a Tacit Agreement, a General Resolution at that time among all thinking and sober men, that if they were once freed from the Danger they were then in by the Common Enemy, who was strengthened and had like to have ruined us by our Divisions, that they would do all that was possible to cure and remedy them for the future, and come to good Terms, and fair Correspondence, and Christian Union with one another? and will not those kind Promises, and good Words, and fair Pretences we then made be looked upon as a mere trick, a shameful collusion, if we do not now make them good, when we have a fair opportunity and are called upon to do so, and will give too just reason to others never to trust us again, but for ever after to suspect the Tenderness and the Temper, nay the Truth and the Justice as well as the Moderation of the Church of England? I say this with hearty and affectionate concern because I think the Honour of it lies at stake, which I would bring some men, who seem to be concerned for it, seriously to consider.  
What were the great and important Reasons which moved the Bishops to this kind Promise, to come to a Temper with the Dissenters, (and which persuade others at this time to the same thing) by making some Alterations and Abatements in things which they scruple and we hold Indifferent, is so easy and obvious to discern, that he must be blinded with passion and zeal and bigotry who does not see them.  
The bitter animosities, the uncharitable heart burn, the rancorous passions, the uncharitable and unchristian temper which has been begot by our lamentable Schisms and Divisions, should affect every Christian heart with deep and sensible resentments, and make us use all possible remedies that are likely to cure them.  
The sad evils and mischiefs we have felt by keeping up a kind of Religious war so long in the Bowels of the Church and Kingdom, whereby we have treated one another as Enemies, and furiously contended on all sides for matters of no great worth or moment (for in other things there were fair steps made towards an agreement in 1662.) should dispose us to make up a Peace upon reasonable and fair terms, and rather give up a Ceremony or two be they never so significant, than still fight it out for such poor trifles in comparison to the greater things of Religion.  
The Advantage that is given at all times to Atheism, Irreligion and Profaneness, as well as sometimes to Popery by our Divisions, should make every lover of God and Religion, not willing to sacrifice either Religion in general, or the Reformation in particular to an obstinate zeal and humoursome stiffness for little things.  
Our love to the best Church in the World, and which needs fewer Alterations than any other Church whatsoever, should make us do all we can to enlarge, beautify and strengthen it, and not venture a desperate push to let its Enemies wait for a juncture to ruin it, when we may so easily secure it by bringing in the Presbyterians into its Communion by a very few Concessions, that will satisfy them and be no manner of loss or injury to ourselves.  
Lastly, Our love to our Country, and to the present peace and settlement of it, which nothing can endanger but our fatal Divisions, which tend to throw us back into the miseries we have just escaped, and are therefore kept up and fomented by the wicked Policies of Discontented men, who infuse jealousies and variances into others heads from their own private feuds and self-interest, should strongly engage us to a fair union and accord with one another, and to the Design which I have been pleading for because I think it will tend so much to promote it, and which few men, I hope, upon second thoughts will be against. I shall leave it to their serious consideration in the words of that learned and good man Dr. Beveridge, out of whose Sermon our Author would pick something if he could to his purpose, but he considers not well what he writes himself, or what he transcribes out of him; these are the words as they are quoted by him, which are a good Summing up the matter at the last. This only I dare affirm, that if it be necessary to reduce wand'ring Sheep into Christ's Flock, if to take off scruples from the minds of weak Brethren, if to allay hatred, appease anger, and as much as may be to suppress all Dissensions concerning Religion, if to recall Ecclesiastical Discipline to its primitive Vigour, if to Defend and Establish the best Church in the world against the Assaults of Men and Devils; if these things seem necessary to any man, it will also seem necessary to that man to admit such Changes as he is persuaded will conduce to such ends 
(a) p. 8. .  
I have now done with the Cause, and leave it to any man who reads his Book and this, whether any thing loosely and scatteringly offered in the one, has not had its full force fairly given it, and as full and complete an Answer returned to it by the other. But I have a word or two of Friendly Advice to our Author before I have done with him as a parting civility.  
1. First then, I would advise him not to speak so loudly and openly against the Toleration, for fear the Parliament should hear him, as he does upon all occasions, telling us the Reasons against it are irrefragable, that it used to be granted at the instance and for the sake of professed Papists, that it is a greater favour than was granted the Church Party in the late Wars. I hoped those old Sores had been healed, or however that we should not take example of our Enemies ill usage and cruelty to revenge the same upon them. The Papists were never for a Toleration of Protestants only, as we have it now, with exclusion to themselves, and they were as much for putting the Penal Laws in execution at one time, as they were for Toleration in another: so that they have been playing their game on both sides, and both have been tricked by them. But with submission to the Irrefragable Reasons of the Parliament in 1662. we have since sufficiently tried other methods, and found them not only ineffectual but mischievous, so that some such Expedient as a Toleration was absolutely necessary, either to prevent on one side the scandalous unsuccesful prosecution of weak and wilful men, or on the other, the King's illegal dispensing with over severe Laws: I see the mischief of a boundless and unlimited Toleration, but whether the mischiefs of Persecution, i. e. Extreme penalties for the sake of Religion, be not greater, I leave to experience and the judgement of our Governors to determine. However it does not become Clergymen, who should use the other methods of Tenderness and Persuasion more proper to the Gospel and their Office, to grudge and repine at the favour of the State to those who differ from them, and thereby discover their angry and revengeful Resentment, and their good will to use other methods if it were in their power.  
2. I would never have a man that writes against all Alterations, at the same time propose any, especially such strange ones as reading in our Churches the Epistles of Ignatius and Polycarp, or some select Chapters out of King Charles the Martyr's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
(a) p. 26. . For since he knows some People are greatly offended at the Apocryphal Lessons, and would have nothing read in the Church but what is undoubtedly Canonical, it will look very oddly to make such a Proposal to the Convocation at its next sitting; and therefore I would desire him not to move any such thing, though perhaps the thing might take with some men if others were much against it, and out of mere spite to the design of Alterations they might clog the Bill with such an Encumbrance. I do not intent to examine particular Alterations, but shall leave them to the wisdom of the Church, i. e. the Convocation, and the wisdom of the Nation, i. e. the Parliament, to agree and settle them as they shall think fit. I am for making some few Alterations, but am by no means for this of our author's proposing, of reading Ignatius and Polycarp, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in our Churches, though I like them almost as well as Tobit and his Dog, or Bell and the Dragon: however some question whether they are all genuine.  
3. Above all, I would advise our Author when he writes again, never to make Comparisons between men, because he knows, by the old Proverb, they are odious, and nothing can excuse them, but when a necessary defence calls for them.  
Thus though Dr. Jane be a very worthy person, and fills both the Professor's and Prolocutor's Chair very well and gracefully, yet why he and his Neighbour Clergy should be in such mighty Joy and Triumph because he was chosen rather than Dr. Tillotson, and look upon this as a good Omen for the good of the Church 
* p. 1. , as if the choice of the other would have foreboded some mischief to the Church; this is so unmannerly rude and reflecting that it requires the temper of that excellent Man to forgive it, who has done as much good to Religion and the Church, as half a Convocation, Prolocutor and all.  
But I perceive the bottom of the pique, our Author has a most ill opinion of Sermons on Weekdays Lectures, and the Dean has been a Preacher of such, and has thereby provoked some, but taught more to Preach well and to Live well than any man perhaps since the Apostles; but why has our Author and some others who are not much for Preaching on any day such a spite against Sermons on the Weekdays Lectures, why, he tells us, because in those many great Absurdities tonding to Schism and Sedition are injected into the minds of the People 
(b) p. 26. , and cannot they be as well injected on Sunday Lectures, if Men have a mind, as well as on Weekdays Lectures? nay, I know no absolute Preservative but that they may be injected in Sermons on Sunday morning, as well as at any other times, if the Preachers be very much inclined to it.  
I will by no means dispute with our Author, whether there be not in the Country many Ministers, who for their Learning may be without disparagement compared with most of the City Ministers 
(c) p. 15. ; that they may I'll assure him; and very much exceed them too, if he be a Country Minister himself, as I have two or three Reasons besides his Latin Sayings, which are far beyond the learning of most City Ministers, to believe him to be. But why must he be comparing the Country and City Ministers, like the Country and City Mouse, as to the great ease and pleaty of living 
* p. 37. ? I perceive he has been searching not only into their Vestries, where they sometimes tarry, he says, till Prayers be ended; (he might have added, where they drink Sack too sometimes after Sermon, which they done't in the Country) but into their very Kitchings, and so far as I know he might be for Reforming of those, were he not against all Alterations and Amendments whatsoever. What brave Stories does he carry down, I warrant you, and tell his Neighbours in the Country of the City Ministers plentiful eating and seldom preaching, having such frequent Supplies, besides Lectures and Readers 
* Ibid. , whereas the whole burden lies upon them in the Country of studying carefully and accurately penning their Sermons, and then preaching them in great Churches, besides writing against Popery, and defending at all times the Cause of the Church and Religion. Further, It ought to be considered, he says, that a great part of the Country Ministers have traveled some an hundred some near two hundred miles (but not the Apostolical way of footing it I suppose) to meet in Convocation for the benefit of the Clergy, and I hope the great good they have done there is a sufficient reward for all their pains; and sit sometimes near the whole day in the depth of Winter, but they were hot enough they say for all this; and I pray where do the City Clergy of the Convocation sit then? in a Vestry, or some other warm place. One would think a man doted either with age or some other feebleness who would thus trifle and expose himself by such drivelling and ridiculous malice: This is so below Don Quixot and Fur Praedestinatus, to which he mighty wittily compares the Authors of the two Letters, p. 56. but with an unaccountable impertinence and silliness, that I can think of nothing for a New years gift for him but a Coat with long Sleeves and this Badge upon it, Nolumus mutare Leges Angliae. So I take my leave of him and wish him and his Neighbours a merry New Year.  
FINIS.   

ADVERTISEMENTS.  
THere is newly Printed a Large Folio Bible of a fair new Roman Letter with Annotations, and Parallel Scriptures or References (some Thousands more than are in the Cambridge, Oxford, or any other Bible yet Extant.) To which is annexed, the Harmony of the Gospels: As also a Reduction of the Jewish Weight, Coins and Measures to our English Standards: And a Table of the Promises in Scripture. In One entire Volume, containing 325 Sheets. Printed for Richard Chiswell, Jonathan Robinson, and Brabazon Aylmer.  
Allegiance Vindicated: or, the Takers of the New Oath of Allegiance to King William and Queen Mary justified; and the Lawfulness of taking it asserted, in its consistency with our former Oaths; and also with the Doctrine of the Reformed Church of England, concerning Nonresistance and Passive Obedience. By a Divine of the Church of England. Printed for Brabazon Aylmer.