ANIMADVERSIONS UPON A LATE TREATISE, Entitled The Protestant Reconciler; Humbly pleading for Condescension to Dissenting Brethren in things Indifferent and Unnecessary for the sake of Peace.  
And showing How Unreasonable it is to make such things the Necessary Conditions of Communion.  
By a WELLWISHER to the Church's Peace, and a LAMENTER of her Sad Divisions.  My Son, fear thou the Lord and the King, and meddle not with them that are given to change. Prov. xxiv. 21. Qui deliberant, jam desciverunt. Tacitus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui spirnit modica, paulatim decidet. Ecclus. nineteen. 1. 
LONDON, Printed for Richard Chiswell at the Rose and Crown in St. Paul's Churchyard, 1683.   

TO THE READER.  
Courteous Reader,  
THou wilt find in these Papers some public Memorials both of Church and State, which tend to maintain just and charitable Thoughts of our present Establishments and Governors; with certain Considerations of no small moment to be duly weighed by all, that importune or attempt a Change; and may possibly evince, That our Peace and Happiness dependeth rather upon a teachable Spirit, and Christian Obedience and Submission in the Subject, than any great Necessity of Condescension or Alterations by Authority, which yet are left entirely, as they ought to be, to the Religious Prudence of those who are over us in the Lord; to whom they properly belong.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eccles. 7. 16.  

SOME ANIMADVERSIONS ON THE Protestant Reconciler, etc.  

SECT. I.  

The Reconcilers' Apology in his Preface.  
GOD is my Witness, what I have discoursed in these Papers, is my fixed Judgement, which I have taken up upon Convictions, which I am not able to resist, and not from any carnal Motives or any Prejudices whatsoever.  
Yet, being sensible of my own weakness and proneness to mistake in judging, and most unwilling to do the least dis-service to the Church, of which I am at present an unworthy Member, or to those Reverend Superiors, whom from my heart I honour and own, as the true Apostolic Guides and Rulers of the Church, (which, if I be mistaken in my Judgement, I unwillingly may do) I therefore do entreat my Brethren of the Clergy, who shall peruse these Lines, to do it with the exactest scrutiny, and, if, upon perusal, they do find, or judge my Reasons unconcluding, and that my Judgement in this Matter is not according to Truth, that out of their abundant Charity they would be pleased to convince me of my Error.  
There being nothing in the World, in which I shall more hearty rejoice, than a clear Conviction, that in that part of my Discourse, which doth concern my ever-honoured Superiors, I have been mistaken.  
Teach me, my Reverend Brethren, and I will hold my peace; cause me to understand, wherein I have erred, and I will thankfully, yea I will publicly retract it.  
I hope, I shall not be accused of Singularity, or Unkindness to the Church of England.  
Since, what I plead for in this Book, 
Ibid. p. 55  is only the Religion of my King, and that which I have learned from his most excellent Declaration, etc.  
Since I myself do from my heart conform to all that is required by the Church of England, etc.  
Since I verily believe all separate Congregations in the Nation, which are not subject to the Government of our Diocesans, are schismatical, and all they, that do abet and head them, and exercise among them a spiritual Jurisdiction independent on them, do set up Altar against Altar, and therefore out of pure commiseration to their souls do plead in their behalf.  
Since I do only plead for this Condescension, because I do really believe; 'tis for the Glory, the Safety, the Advantage of the Church of England, and of the Protestant Religion; that it will be highly instrumental for the Good of Souls, and will conciliate so great Renown and Credit to our Reverend Bishops, as to make future Generations rise up and call them Blessed. And therefore, if I have been somewhat transported beyond the measures of my Station, it is pure zeal for my Religion, and the Good of Souls, and for the Honour, Safety, and Advantage of the Church of England and her Apostolical Governors, which caused me to be thus transported.  
Since I, who do now humbly plead for Condescension, do intent, God willing, to plead, as stiffly, and, I hope, with more Conviction, for submission to the Constitutions of the Church of England.  
Since, lastly, I am very willing and desirous to be convinced of my Error, and, such conviction being given, to retract, what I have writ on this Subject.  
I hope, what is written with all the 
P. 60.  modesty I could, and as much deference to my most honoured Superiors, as the application of the present Subject would permit: I say, if these things be considered, I hope, that I have given no just occasion of offence to any Member of the Church of England.  
[All this I allow of, so far as it is not evidently protestatio contra factum; for in that case the Reconciler himself will excuse 
P. 118.  us from believing of men's demurest Protestations.]  
[He entreats his Readers, who shall peruse these Lines, to do it with the exactest scrutiny, and professeth, wherein-soever he shall be convinced of Error, not only thankfully to accept of it, but publicly to retract, etc.]    

SECT. II.  

The Reconciler's Proposition laid down.  [THat things indifferent, which 
Ch. 1. P. 4.  may be changed and altered without sin, or violation of God's Laws, ought not, especially under our present circumstances, to be imposed by our Superiors, as the conditions of Communion, or as conditions, without which none shall minister in sacred things, though called to that work, and none shall be partakers of the public Ordinances, which Christ hath left to be the ordinary means of Grace and of Salvation to Mankind; but shall upon refusal to submit to them for ever be excluded from the Church, and from the Privileges belonging to the Members of it.]  

A farther Declaration of what he means to contend for.  
(1.) He, who saith, that it is sinful 
P. 2.  and mischievous to impose these unnecessary Ceremonies, and to retain these disputable expressions of our Liturgy, which may be altered and removed without transgressing the Law of God saith true.  
(2.) And he also, who pleads, that Separation from Communion with us on the account of these few scrupled Ceremonies and disputable expressions of our Liturgy, is sinful and unreasonable, as well as mischievous, doth also speak the words of Truth and Soberness. Or,  
That one should not impose these 
P. 3.  things as conditions of Communion; and that the other should not, when they are once imposed, refuse Communion upon that account.  
Elsewhere, it is only the doing that, 
P. 333.  which the first Reformers declared to be lawful upon great occasions. The Churches using her Liberty in matters wholly lest to her Liberty.  
Not, that the Ceremonies be abolished, 
Ibid.  or the Conformists forbidden to use them, but that others should be dispensed with in their omission.  
[The few Ceremonies are frequently expressed to be Kneeling at the Communion, the Cross in Baptism, and the Surplice.  
The scrupled and disputable expressions in the Liturgy are not where set down. So that of these no definite Conclusion can be made.]  
Elsewhere, he refers to the Treaty of the Savoy.  
In the Treaty of the Savoy, abatement 
P. 330.  of the Ceremonies, and alteration in some disputable passages in our Liturgy, were all that was contended for. [Though, I think, there was there also a spick and span new Liturgy, or Directory by some drawn up, and pleaded for.]  
Elsewhere, he refers to the Agreement 
Pref. p 10.  between Dr. Bates, Dr. Manton, and Mr. Baxter, in a Conference with the Bishop of Chester and Dr. Burton, at the invitation of the Lord Keeper Bridgeman, drawn up in form of an Act by the Lora Chief Justice Hales, for a Comprehension, 
Ch. 10. 331  and limited Indulgence, or a new Act of Uniformity, which should neither leave all at liberty, nor impose any thing but necessary. Upon which, saith he, Mr. Baxter queries, Whether, after such an Agreement, it be ingenuity, to say, we know not what they would have? [And yet the Query will remain unsatisfied, till we are told who empowered them to act in the Name of the rest, or how we may be assured, their Brethren are of the same mind.]  
Elsewhere, to His Majesty's Declaration 
Pres. p. 5.  from Breda, April 4. 1660. of Liberty to tender Consciences, and that no man be disquieted or called in question for Differences of Opinion, which do not disturb the Peace of the Kingdom, etc. And, His other Declaration concerning Ecclesiastical Affairs, Octob. 25. 1660. of which more particularly afterwards. These, saith he, are the very terms of 
Ibid. p. 7.  Peace, which here I plead for, etc.  
Elsewhere, to the Excellent Dr. Stillingfleet, in his Preface to the Unreasonableness of Separation, where he propounds this material Question. Is there nothing 
Pref. p. 15.  to be done for dissenting Protestants, who agree with us in all Doctrinal Articles of our Church, and only scruple the use of a few Ceremonies, and some late Impositions? [Add, saith the Reconciler, and some disputable expressions in our Liturgy.] The short of his Concessions in Answer hereunto is this. (1.) As to the Ceremonies. The Sign of the Cross either wholly taken away, or, if that may give offence to others, the use of it confined to the public Administration of Baptism, or left indifferent, as Parents desire it. (2.) They, who scruple Kneeling at the Lord's Supper, to receive it with the least offence to others, and rather Standing than Sitting. (3.) As to the Surplice in Parochial Churches, it is not of that consequence as to bear a Dispute one way, or other: And, as to Cathedral Churches, there is no necessity of Alteration. (2.) As to the use of Godfathers and Godmothers: The Parents to be permitted to join with the Sponsors, or publicly to desire the Sponsors to represent them in offering the Child to Baptism; Then, the Sponsors to perform the Covenanting part, representing the Child; and the Charge afterwards given in common both to Parents and Sponsors. (3) As to some Temper in the manner of Subscriptions. An absolute Subscription to all those Articles, which concern the Doctrine of the true Christian Faith; And a solemn promise under their Hand, or Subscription of peaceable submission to the rest, so as not to oppose or contradict them, either in Preaching or Writing, upon the same penalty, as if they had not subscribed to the 36. Then, as to the other Subscription required, 1o. Jacobi, to the Three Articles. The First, (saith he) is provided for by the Oaths of Allegiance and Supremacy. The Third the same with that to the 39 Articles: And, as to the Second about the Book of Common-Prayer, it ought to be considered, (saith he) (1.) Whether for the satisfaction of the scrupulous, some more doubtful & obscure passages may not be explained and amended, etc. (2.) Whether, upon such a review (by wise and peaceable men not given to wrath and disputing) it be not great Reason, that all persons, who officiate in the Church, be not only tied 
N. B.  to a constant use of it in all public Offices, which they ought in person frequently to do; but to declare at their first entrance upon a Parochial Charge, their approbation of the use of it after their own Reading of it. (3.) Whether such a solemn use of the Liturgy, and approbation and promise of the use of it may not be sufficient, instead of the late Form of declaring their Assent and Consent. These, saith the Doctor, are all the Things which appear to me reasonable to be allowed in order to an Union, and which, I suppose may be granted without detriment or dishonour to our Church.  And these, saith the Reconciler, are 
Pref. p. 19  all I plead for in this Book. For as for those, who deny the Lawfulness of Liturgy, 
☜  and the right Constitution of our Churches, and who would be exempted from the Jurisdiction of their Bishop, and set up Congregations separate and independent on him, I know not, how to plead for them, without pleading for Schism, Confusion, and Disorder. 
[And yet these, I fear, are the greatest part of Conscience-non-Conformists.]  
[Those likewise who revile our Reverend Bishops as Tyrants and Usurpers, and profess, not to know what is meant by the Church of England, must here consequentially be excluded.]  
I note also, that the Excellent Dr. St. 
Ibid. p. 16.  had answered, (and that truly, saith the Reconciler) That there is no good 
N. B.  ground for any scruple of Conscience as to the use of our Ceremonies, much less for separation from other Acts of Communion on these accounts. That the primitive Church did anciently receive in the posture of Adoration; [where the Reconciler adds of his own, He durst not say Kneeling; of which more hereafter.) And that he doth not question, but the practice of our Church in the use of Godfathers and Godmothers may be justified.  
Next he refers to Dr. Tillotson, in his 
Ibid. p. 19  Sermon on John 13. 34, 35. It is not for private persons to undertake in matters of public Concernment; but I think, we have no cause to doubt, but the Governors of our Church (notwithstanding all the Advantages of Authority, and we think of Reason too on our side) are persons of that piety and prudence, that for Peace-sake, and in order to a firm Union among Protestants, they would be content, if that would do it, not to insist on little things, but to yield them up, whether to the Infirmity, or Importunity, or, perhaps, in some very few things to the plausible Exceptions of those, who differ from us.] If then (saith the Reconciler hereupon, this be not done, it must be in his Judgement through defect of piety and prudence in some men, or of content with what is reasonable in others.  
[Here should be noted farther, that the Dean said excellently well. (1.) It is not for private persons to undertake in Matters of public Concernment. (2.) Supposeth Authority to have the Advantage of Reason too on its side. And (3.) speaks of these Concessions in little things for Peace-sake, and in order to a firm Union among Protestants, with that hypothetical clause of principal Remark in the present Matter. ' If this would do.] 
B. N.   
But I will not transcribe all his particular References, but content myself to annex some of his more general expressions.  Although some little Reason may be 
P. 132. P. 139.  pleaded for their use: Although the Rulers of the Church have certainly a Right to impose Things Indifferent, yet, with submission to them, I conceive they should not exercise it to give occasion to them that desire occasion to traduce them, as men, that do more regard a Ceremony than an Immtortal Soul, the exercising of their commanding Power, than the preserving of poor Souls from damning Schisms, and the Church from sad Divisions, when it hinders the Preaching of the Gospel to their Flock, as this imposing seems to do. 

P. 29.  Sometimes he would have the Ceremonies laid aside or left indifferent; frequently, not imposed as Conditions of Communion. Governors to abstain from using their lawful power of imposing, 
P. 149.  what is not edifying but destructive, and therefore not expedient to be imposed. They may demonstrate their imposing power (saith he) in such Expressions 
P. 153.  and such Ceremonies, as are less subject to Scruple. He would have them forbear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or, to show, that it is better to comply with their Injunctions, and yet not necessitate him, 
P. 126.  that cannot come up to them, lest a greater sin, viz. a Soul-destroying Schism, should follow.  
Elsewhere. If our Superiors are 
P. 157.  pleased to abate those things or to restrain them, not as sinful to be practised, or with a protestation that they do not esteem them so; but purely for peace-sake and unity, and to prevent the ruin of the weak, the scandal of Religion in the general, and reproach of the Protestant Religion in particular. This will be satisfactory to those, who scruple the use of them, and granting all they plead for.  

☞  What is here pleaded for, is neither a denial, nor a dissembling of the imposing 
P. 159.  power in Superiors, but only an abatement of the exercise thereof towards some weak Dissenters.  
Which may be done, with asserting of 
Ibid.  the power, and a profession, that they do suspend the exercise thereof, not through conviction, that it may not lawfully be used, but out of pure commiseration and bowels of compassion towards their weak Brethren.  
The Dissenters would put no restraint upon others, as to the Ceremonies in 
P. 160.  contest, but only humbly crave a freedom of Indulgence to themselves, and would be thankful for it, and contented with it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of mere pity and commiseration to their weakness.  
An abatement of these Ceremonies, 
P. 164.  purely on the account of pity and condescension to the weakness of our Christian Brother.  
We contend about such things, as may be laudably performed by Inferiors 
P. 167.  at the command of their Superiors, and may as laudably be left indifferent by Superiors in the prosecution of higher Ends.  
If seems to be the Duty of Inferiors to comply rather with the commands 
P. 177.  of their Superiors, though they conceive them burdensome and inconvenient, than to administer occasion to all those dreadful evils both to Church and State, of which we have so sad experience. And it doth also seem, to my poor Judgement, to be praiseworthy in Superiors, should they so far comply with the peevishness and stiffness, the weakness and infirmities of their Inferiors, as not to give them occasion of doing so much mischief to themselves and others, and to the Church of God, by imposing of those things, which do but very little good.  
Is not the power in your own hands, 
P. 332.  to grant, or refuse, as you shall see expedient to the great ends; of your whole Ministry, the Glory of God, the peace of the Church, and the salvation of Souls? If therefore they demand any thing which is apparently repugnant to these Ends, you have good warrant to reject all such unreasonable proffers.  
What is desired to be removed, but 
Ibid.  Things indifferent and unnecessary, and by our Church acknowledged to be such? If therefore their demands only concern such things, I hope the benefit of such Concessions, here laid down, will fully satisfy the Reasonableness of them. If 
☜  they do not concern them, they are not pleaded for by me, nor can be rationally pleaded for by them.  
If this Condescension only be allowed 
P. 343. N. B.  upon these Conditions; That men engage by Oath or solemn promise, that they will never speak, or preach, or write against the little things, wherein they are indulged, nor give disturbance to the Church about them:  
And with smart Penalties on them, which upon these accounts do make or contribute to any Factions in the Church, I know not what is further requisite for the prevention of such Factions.  
Now Thus would the more moderate Dissenters be content to be admitted; 
☜  and thus alone can any wise man plead for their Admission.  
[The Controversy depends on this 
N. B.  Issue,  
Whether it be better that myriads of 
P. 195.  Souls should be continually kept in danger of eternal ruin, or a few needless Ceremonies and Expressions should be waved to prevent that ruin?]  
Again, [The Question honestly and 
N. B.  truly stated is only this,  Whether those Rules of the Church, 
P. 338. 339.  which concern Things indifferent, and in their own nature by our own confession alterable, should not be altered or relaxed, when it so happeneth, that an horrid Schism, with all its dreadful Consequences, is by the Imposition of them caused throughout the Body of the Nation, and the salvation of innumerable Souls is hazarded thereby?] 
Thus I have laid together the fairest Representations of the Reconciler's Proposal.  
And thus I could be content to leave it recommended to the Consideration of our ever honoured Superiors, with all humility and deference, as the Reconciler professeth 
P. 280.  sometimes to do; only, there are these two or three Queries to be resolved distinctly, as I conceive, in the determination of it.  
Q. (1.) Whether this horrid Schism with all its dreadful Consequences, is justly to be charged on the imposition of these Ceremonies, and disputable expressions of our Common-Prayers, as the Cause of them?  
Q. (2.) Whether the waving these few Ceremonies and Expressions on the Conditions prescribed, would contribute to the prevention or cure of them?  
Q. (3.) Whether there is no other way of Redress for these Mischiefs more reasonable and probable on the Subjects part?    

SECT. III.  
BUt I observe farther, That the Reconciler hath inserted divers passages, that tend to prove the utter unlawfulness 
☜  of imposing any Ceremonies, especially that are insignificant, without respect had to such Restrictions, as he at other times propounds; and such as slander our Reformation and the Defenders of it.  
Of this nature is that Citation out of 
Pref. p. a.  Beza's 8th. Ep. to which he puts an Hand in the Margin, and marks it out in distinct Letters.  [I affirm, That Men so oft do grievously sin, as they do introduce into the Church of God any Sacramentals, that is, any Ceremonies significative of spiritual things; and, that all symbolical Rites should be utterly excluded from the Christian Church, into which they never could rightly be introduced; and I believe the Church can never be restored to her native beauty, whilst they do remain.] 
Again, out of the same Author. As 
P. 26.  to the Rite of Crossing, though it be most Ancient, I cannot see what good it doth: I would by no means reckon it among things indifferent; but think it less so, than the brazen Serpent of Hezekias, the Example of which good King in this matter, that is, in destroying the Idols of the Cross and Crucifixes, it behoves all Christian Princes to imitate.  
[And upon this the Reconciler afterwards expostulates, Why do we not rather follow the Example of good King 
P. 43.  Hezekiah, who broke the brazen Serpent, and carefully removed that occasion of the Idolatry of Israel, & c? This indeed is an Instance, which the non-Conformists have all along been copious in dilating on.]  
Again, from the same Epistle, with another hand in the Margin. [They indeed 
P. 26.  seem to me to do best of all, who, no less diligently than open Idolatries, do abolish such things, which, though they are not impious of themselves, yet are unnecessary, and profitable for little, if a man use them aright, but very noxious when abused.]  
And, according to this rigour of Reformation, the Reconciler afterwards applies that serious Question in the Homily of the Peril of Idolatry, directed there against 
Ch. 1. p. 31  the makers, setters-up, and maintainers of Images in Churches, to the case of imposing our few indifferent Ceremonies; How is the Charity of God, or Love of our Neighbour in our hearts, if when we may remove such dangerous stumbling-blocks to the weak and simple people, we will not remove them? etc.]  
Again, out of Mr. Baxter; It is a Cruelty next to Diabolical to lay before men an occasion for their damnation for nothing. p. 327.]  
Again, from the same Author Beza still. 
Pref. p. 27.  If the Apostle did rightly chide the Galatians, that they, having begun in the Spirit, fell back unto the Flesh, with how much greater reason may this be said of you of England, if, when you have begun in the Spirit, you fall back, not as they to the Flesh, that is, unto the Coremonies of Moses, but to the Trifles and Refuse of humane Traditions? which God forbidden!]  [Which Things should they once happen, they would most certainly be the beginnings of much greater Calamities, 
Ibid.  than what you have yet felt.] The truth of which Prediction (saith the Reconciler) we have found by woeful 
☞  experience: Laying the Load of all our great Calamities upon this Imposition. 
Then he citys Zanchius his vehement Declamation against the Surplice to Queen Elizabeth, upon the misinformation given him by some male-contented Brethren. 
P. 28.   
The fire of Contention about certain Garments, is now again to the incredible offence of the Godly, as it were raised from Hell, and kindled afresh in your Majesty's Kingdom; and that the occasion of the Fire is, because your most Gracious Majesty, being persuaded by some, otherwise great men, and carried with a zeal, but certainly not according to knowledge, to retain Unity in Religion, hath now more than ever resolved and decreed, yea, doth Will and Command, that all Bishops and Ministers of the Churches [here we have an Hand in the Margin] shall in Divine Service put on the white linen Garments, which the Popish Priests use now in Popery: Yea, it is to be feared, that the Fire is so kindled, and casts its Flame so far and wide, that all the Churches of that most large and mighty Kingdom, to the perpetual disgrace of your most Renowned Majesty, will be set on a flaming Fire. [Hear the Reconciler 
☜  inserts, Oh true Prophet! Though never Prince reigned with greater Quiet, Security, and Honour] Seeing the most part of the Bishops, men greatly renowned for all kind of Learning and Godliness, had rather leave their Office and Place in the Church, than, against their own Conscience, admit of such Garments.  
[And upon this the Reconciler bestows a N. B. thought it be, in truth, an evil Note and false Suggestion concerning the most part of the Bishops; for we read of but one, Bishop Hooper by Name; who also, though he for some time stood it out, yet upon long Conference at last reform himself, and yielded to the public judgement of the Church.]  
Of the same nature is that other rash assertion of Zanchius. It is out of all doubt, 
P. 30.  that by This Law concerning Apparel all Godly men will be offended.  
And as vain was the Fear of the Return of Popery by This means, which he so Rhetoricates upon. Methinks I see 
P. 31.  and hear the Monks crying out with loud voices in the Pulpits, both confirming their followers in their ungodly Religion by the Example of your Majesty, and also saying; What, doth not the Queen of England also, a most learned and prudent Princess, begin by little and little to come back to the Church of Rome? The holy Vestments of our Clergy being again received, we are in good hope the day will come, wherein she will at length recall all the other Rites and Sacraments of the holy Church of Rome.]  
Then, upon the Instance of the brazen Serpent before mentioned, taken away by godly King Ezekias, he assumes, How much more than are those unclean 
P. 32.  Garments to be banished out of the Church of God, seeing the Apostles never used them, but the Whore of Rome hath used them in her Idolatrous Worship, and to seduce men?  
Again, [which the Reconciler marks out in distinct Characters] All men know, that the most part of all the Churches, 
Ibid.  who have fallen from the Bishop of Rome for the Gospel's sake, do not only want, but also abhor these Garments.]  
The contrary to which is to be seen in 
☞  the learned Mr. Durel's View of the Government and public Worship of God in the Reformed Churches beyond the Seas, wherein is showed their Conformity and Agreement with the Church of England, as it is established by the Act of Uniformity.  
Next I challenge that passage from Mr. Baxter's Dispute of Humane Ceremonies, 
P. 45.  which the Reconciler thus introduceth. 'Tis shrewdly argued by Mr. Baxter, This seems to be coming after Christ to amend his Laws, and make better Laws and Ordinances for his Church, than he hath done, etc.] which is only the old Argument varnished afresh, There is but one Law giver.  
Next, That of Acontius, which goes farther, to the excluding any public Confession of Faith in the Church besides the Reading of the holy Scriptures to the People.  This excellent Observation (saith the 
P. 52.  Reconciler) That in the Jewish Church the Restitution of Divine Worship was often made by pious Princes, but never did they make any public Confession of 
P. 53.  their Faith, but only read the Scriptures to their People, abolished Idolatry and all the footsteps of Impiety, and the owning of the Scriptures was to them a Confession of their Faith. And why 
N. B.  (saith he) are we wiser than they were? In my Judgement it seems best agreeing in one public Symbol to abolish all other Confessions of particular Churches. 
Here now is a Door wide enough to 
☞  send the three Creeds packing with the three Ceremonies; and some, I fear, would be well enough contented so to do.  
I cannot excuse these Passages from some unkindness, and dis-service to the Church of England, and those Reverend Superiors, whom the Reconciler professeth from his heart to acknowledge the true Apostolic Guides and Rulers of it. I cannot but think, that those, who thus modestly plead for Condescension, do want somewhat of due Reverence to our Dear Mother, as he yet vouchsafes to 
Pref. p. 9  own her. I must needs tax him as somewhat transported beyond the measures of his Station, as his own heart, it seems, misgave him that he might be. 
Pref. p. 59   
And I have some farther Reasons so to judge.  Whosoever (saith he) shall peruse 
Ch. 1. p. 3.  the Writings of the Learned Dr. Stillingfleet and his Defenders, will find that they have been very silent on this Head, [saying any thing to justify the exercise of imposing Authority] and have upon the Matter left our Rulers in the 
☜  lurch. 
And so, for aught I find, he is willing to leave them; not without an Applause of the Triumphs of their Adversaries upon this Occasion.  This is the import (saith he) of many 
P. 202.  shrewd Questions, which I meet with in the Books of the Dissenters, to which I find no Answer in the Replies of any of their Adversaries; and which I do entreat our Champions for the Church of England, as they respect the Credit of our Church-governors, the Reputation of our Church, and of her Discipline, not to pass by, without the least notice taken of them, as hitherto they have done. Some Untoward Questions of this nature have been collected from Mr. Baxter's Works by Mr. Barret in his Reply to the Reverend Dean of St. Paul's.— Moreover Mr. Barret himself 
P. 205.  hath offered many Questions of like nature, which being slow of understanding, I cannot answer to my own satisfaction, and therefore do cry out, Men of Israel help. 
[As the Jews of Asia did, when they saw Paul in the Temple, stirring up all the people, crying out, Men of Israel help; This is the man that teacheth all men every where against the People and the Law, and This Place, etc. Acts xxi. 27. 28. This is the unlucky Pattern, which the Reconciler here, unwittingly I am persuaded, writeth after.]  
Among these Questions one is,  What, if the Old Liturgy, and that 
P. 206.  new one compiled and presented to the Bishops at the Savoy 1661. had both passed, and been allowed for Ministers to use, as they judged most convenient? might not several Ministers and Congregations in This case have used several modes of Worship, without breach of the Church's peace, or counting each other Schismatics? What if our King and Parliament should make a Law enjoining Conformists and Non-Conformists that agree in the same Faith and Worship for substance, to attend peaceably on their Ministry, and serve God and his Church, the best they can, whether they use the Ceremonies and Liturgy 
☞  [here our Reconciler hooks in scrupled expressions of the Liturgy] or no, without uncharitable Reflections or bitter Censures upon one another either in word or writing? where would be the sinfulness of such a Law?] 
Here now is a plain Confession (to the contrary of what we heard before) that somewhat else was insisted on at the Savoy, than the Abatement of Three Ceremonies, and some scrupled Expressions of the Liturgy. And here is a door set open for those independent Schismatics, our Reconciler saith, he dare not, and cannot plead for, agreeing, as they also allege, in the same Faith and Worship for substance. And the truth is, They who scruple the Ceremonies, do for the most part scruple the Liturgy; and they who scruple some Expressions, had, it may be, as lief be without the whole. And, in the case of these two Liturgies allowed, what must be done, where one part of the same Congregation is for the old and another for the new? What, where the Minister is for the old, and the People for the new? Or, the Minister for the new, and the People for the old? Or, the Minister for neither, new, nor old? etc. At this rate it were easy to multiply Questions, and there is a Proverb in that case, which I list not now to mention.  
I pass by divers other things, at present, some of which we shall meet with, by the way, hereafter.  
There are two smart Inferences, wherein the Excellent Dr. Stilling fleet is particularly concerned, as he will justify his Truth and Sincerity.  
(1.) Hence we may see how little 
P. 297.  semblance of Truth hath that pretence, that these things are to be retained, and appointed out of due Reverence to Antiquity, [referring in the Margin to Dr. Still. Hist. Account, p. 16.] For if men will endure things to be called by their proper Names, is it not very like Hypocrisy, to pretend to retain three Ceremonies, & c? Moreover, to retain 
P. 298.  this kneeling posture out of due Reverence to Antiquity, when no such posture was used by Antiquity, [he calls it elsewhere a novel Thing] I fear cannot be 
P. 293.  well excused from Falsehood, or from imposing on the People.  
[2.) Hence we may see, how vainly 'tis pretended, that these Ceremonies were retained or imposed to manifest the Justice and Equity of the Reformation, by letting their Enemies see, they did not break Communion with them for mere indifferent things; or that they left the Church of Rome no farther, than she left the ancient Church, [quoting again in the Margin, Still. p. 14.]  
And he chews the Cud upon it, and goes over with it again in the close of his Postscript.  He will be convinced, if he be skilful 
P. 363.  in Antiquity, of the great Insincerity of these two Pretences. 1. That we, laying the rest aside, have kept our present Ceremonies out of due Reverence to Antiquity. And 2. that we have left the Church of Rome only in those Ceremonies, in which she hath left Antiquity.] 
Thus he treats the Ingenious and most Judicious Dr. Stillingfleet, as he sometimes 
P. 270. P. 81. P. 109. Pref. p. 15.  caresses him, the Reverend Dr. Stillingfleet, the Learned Dr. Stillingfleet, the Excellent Dr. Stillingfleet— and, through him, I fear, casts some dirt upon his Dear Mother the Church of England in her public Declarations.  
The reading of some Dissenters Books, seems unto me to have a little inspeevished him, and disturbed the more calm and temperate disposition of his nature; so that he treats his Adversaries, now and then, with too much slighting and contempt. Thus, what Dr. Womock allegeth out of Meisner, a Learned Lutheran, 
P. 155, etc.  he calls trifling Arguments, giving the lie to St. Paul, Falsehoods and Fooleries, miserable Trifles.  
But particular persons may the better bear with him, since he sometimes forgets himself in his Duty of Reverence to the Church and the Apostolical Governors thereof. That passage, I think, is somewhat scandalous and vain, where he tacitly resembles the Ceremonies (which he elsewhere calls trivial things) unto the 
P. 208.  Maypole. Let him, that will have a Maypole, have it, and he, that would 
P 341.  not have it, have no Maypole.   

Sect. IU.  
I Desire, it may be well considered, by how great and sacred Authority, and that upon the maturest examination, the things excepted against stand established; Authority both Civil and Ecclesiastical, that of the Convocation, which is the Church of England Representative, and of the Parliament, which includes King, Lords and Commons, the Consent of the whole Nation involved; and This, not once, but often, time after time, the Objections to the contrary frequently canvassed and deliberated upon. All sorts of Authority meet here with Advantage.  
This the Reconciler had in his eye, when he said, with a deal of Reason for it.  I know that it is not in their power (meaning the Reverend Bishops) at present 
Pref. p. 9  sent to make such Concessions, they being as much tied to the observing of the Laws, as any order of men, and having no power to dispense with them, or to make any Proposals for the healing of our Breaches, till by his Majesty's Authority they meet in Convocation for that end: And therefore wonder at the wickedness and injustice of those men, 
☞  who clamour so much against them, because such Condescensions are not immediately made, that is, because they do not change the Laws, which is not in their power to do. 
All the Arguments therefore, which the Reconciler doth so copiously insist upon, for an enlarged Charity in the censuring and judging of others, whose Consciences, as he saith, we cannot know but by their professions, (he should have added, and open practices) do reach 
P. 88  more strongly against the harbouring, or insinuating of undue Fears and Jealousies concerning our Superiors, whom the fifth Commandment enjoins us to honour. We cannot be too careful of all unjust and uncharitable Imputations to our Governors.  
Let me here call to mind some few Clauses of the Act of Uniformity, in the first year of Queen Elizabeth of blessed Memory, confirmed again in the eight year of her Reign.  
If any Minister shall preach, declare, 
Prim Eliz.  or speak any thing in derogation or depraving of the said Book (of Common-prayer etc.) or any thing therein contained, 
[The crime and Penalty of derogating from, depraving, or despising any thing contained in the Book of Common-prayer.]  or of any part thereof, and shall be thereof lawfully convicted according to the Laws of this Realm, by Verdict of twelve men, or by his own Confession, or by notorious Evidence of Fact, he shall lose and forfeit to the Queen's Highness, her Heirs and Successors, for his first offence, the profit of all his spiritual Benefices or Promotions, coming or accrueing in one whole year next after his Conviction; and also, that the person so convict, shall for the same offence suffer Imprisonment by the space of six months without Bail or Mainprize, etc.  
And it is Ordained and Enacted by the Authority aforesaid, That if any person or persons whatsoever after the said Feast of the Nativity of St. John Baptist next coming, shall in any Interludes, Plays, Songs, Rhimes, or by other open words, declare or speak any thing in the derogation, depraving, or despising of the said Book or any thing therein contained, or any part thereof,— Then every such person, being thereof lawfully convict in form aforesaid, shall forfeit to the Queen our Sovereign Lady, her Heirs and Successors, for the first offence, and hundred 
[The zeal of the Queen, Lords Temporal and commons in urging the Bishops, and other Ordinaries, as they will answer it before God, to see to the execution of this good and wholesome Law.]  Marks, etc.  
And, for a due execution hereof, the Queen's most Excellent Majesty, the Lords Temporal and all the Commons in this present Parliament assembled, do in God's Name earnestly require and charge all the Archbishops, Bishops, and other Ordinaries, that they shall endeavour themselves, to the uttermost of their knowledge, that the due and true execution hereof may be had throughout their Dioceses and Charges, as they will answer before God for such Evils and Plagues, wherewith Almighty 
☞  God may justly punish his people for neglecting this good and wholesome Law.  
Provided always, and be it Enacted, 
[A Provision touching such Ornaments of the Church and Ministers, as are to be retained; with a power left to take farther order about Rites and Ceremonies.]  That such Ornaments of the Church and of the Ministers thereof, shall be retained and be in use, as were in this Church of England, by the Authority of Parliament, in the second year of the Reign of King Edward; until other order shall be taken by the Queen's Majesty, with the Advice of her Commissioners appointed and authorized under the Great Seal of England, or, of the Metropolitan of this Realm.  
And also, That if there shall happen any Contempt or Irreverence to be used in the Ceremonies or Rites of the Church, by the misusing of the Orders appointed in this Book, the Queen's Majesty may by the like Advice of the said Commissioners or Metropolitan, ordain and publish such farther Ceremonies, as may be most for the advancement of God's Glory, the edifying of his Church, and the due Reverence of Christ's holy Mysteries and Sacraments.  
And, now, I have occasion to remember, that the first step of the Reconciler's Apology is in these words; [Since what I plead for in this Book is only the Religion of my King, etc.] And that he 
Pref. p. 58.  gins his Preface with some remarkable Say (ad amoliendam invidiam) of King James, King Charles the Martyr, and his present Majesty. It may not be amiss to show a little more particularly, how far it may be said with ingenuity and truth, that he hath learned of them, or pays a deference to their Judgements and Authorities.  
[To begin therefore (saith he) 
Pref. p. 3, 4.  with the Testimonies of our Learned and Judicious Kings; That excellent Determination of King James is worthy to be had in perpetual Remembrance, 
Apud Causab. Ep. ad Card. Perroon.  viz. His Majesty thinketh, that for Concord, there is no nearer way than diligently to separate things necessary from things unnecessary; and to bestow all our labour, that we may agree in the things necessary, and that in things unnecessary there may be Christian Liberty allowed. Now His Majesty calls those things simply necessary, which the Word of God expressly commandeth to be believed or done, N. B. or which the ancient Church did gather from the Word of God by necessary consequence, [here he had done as well to have added a N. B. too] But those things, which by the Constitution of men without the Word of God were for a time received into the Church of God, though piously and prudently introduced, His Majesty conceives, they may be changed, mollified, antiquated: And what Pius the second said of the Celibacy of the Clergy, that being anciently established by good Right, by better it might now be antiquated; that His Majesty believes may in the general be said of most Ecclesiastical Observations introduced without the Word of God.] This, saith the Reconciler, is a golden Sentence, and fully justifies all that I plead for in these Papers.]  
Now here I observe, (1.) That this was proposed by His Majesty, for Concord between different Churches: And whereas the Reconciler, elsewhere, demands, What Reason can be given, why 
Pref. p. 57  the Conditions of Communion betwixt Reformed Churches, should not obtain amongst the members of the same Christian Church?] I think, That Reason, which the Church in her 34th. Article, assigns, is here considerable: [Every particular and National Church hath Authority to ordain, change, and abolish Ceremonies or Rites of the Church, ordained by men's Authority, so that all things be done to edifying,] which words he sets down in another place.— 
Ch. 2. p. 36  And This our Parliament in the Act of Uniformity had an eye unto. Provided, That the Penalties in this Act shall not extend to the Foreigners, or Aliens 
14 Car. 11.  of the Foreign Reformed Churches, allowed or to be allowed by the King's Majesty, his Heirs and Successors in England.] The Laws of every Church and Kingdom are for their own members. In these our do we condemn no other Nation, nor prescribe any thing but to our own People only, etc.] Second Pref. to the Liturgy.  
But then (2.) I note farther, That King James his opinion was, That even things by the Constitution of men without the Word of God, might be piously and prudently introduced into the Church of God, as well as upon occasion changed, mollified, or antiquated. And, what he asserts in the close, is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of most Ecclesiastical Observations introduced without the Word of God, not of all of them.  
That useful distinction of King James between things necessary and unnecessary, is well declared by one of the eminent Divines of our Church.  

Mr. Mason's Serm. on 1 Cor. 14. 40. P. 4.  Necessary I call That, which the eternal God hath in his Word precisely and determinately commanded or forbidden, either expressly or by infallible consequence. Indifferent, which the Lord hath not so commanded, nor forbidden, but is commanded in the holy Scripture rather potentially than actually, comprehended in general Directions, not precisely defined by particular Determinations. Whatsoever God hath in his Word precisely commanded, is necessary to be done, for not doing of it is a sin. Whatsoever God hath forbidden, so long as it is forbidden, is necessary to be left undone, for the very doing of it is a sin. Whatsoever is neither commanded nor forbidden, that (whether it concern Church, or Commonwealth) is left to God's Vice-gerents upon Earth, who, according to the exigence of the State, may by their direction command it to be done, or to be left undone, and both without sin.  
And this is much more distinct, than, what the Reconciler citys from the Lord Falkland's Reply to White. [I am confident, 
Pref. p. 12.  that all, who receive the Scripture for the only Rule, and believe, what is there plain to be only necessary, would, (if they truly believed, what they professed, and were not led aside, either by prejudice, or some Popish relics of holding what they have been long taught, or following the Authority of some persons either alive or dead by them much esteemed) soon agree in as much as is necessary, and in concluding no necessity of agreeing in more, there being no doubt, but it would soon appear plainly, what is plain.]  
There is need of a great deal of Caution in declaring the Scripture to be the only Rule, that it be restrained to matters peculiarly of divine Revelation, and necessary in order unto salvation. [Haec sententia fuit omnium piorum patrum, qui etsi in liberis ritibus agnoscebant Authoritatem Ecclesioe, tamen in Dogmatibus Fidei eam ad solius Scripturoe Regulam alligatam putabant. Bishop Davenant ad Colos. 4. 4.]  
But to return again to King James.  
What his Judgement was in these matters, he particularly declared at the famous Conference at Hampton-Court in the beginning of his Reign; where one of 
See, Sum of the Conference (by Dr. Barlow, Dean of Chester) 1603. P. 86.  the Lords said, He was fully persuaded, His Majesty spoke by the instinct of the Spirit of God. The then Lord Chancellor said, I have often heard and read, that Rexest mixed a persona cum Sacerdote, but I never found the truth of it till this day. And the Archbishop of Canterbury affirmed, That undoubtedly 
P. 96.  His Majesty spoke by the special assistance of God's Spirit.  
Now His Majesty there declared, It was his happiness above others, (his Predecessors) because they were fain to alter all things they found established, but he saw yet no cause so much to alter and change any thing, as to confirm that, which he found well settled already, not without Gratulations to Almighty God for it.  And the Bishop of London put His Majesty in mind of the Speeches which the French Ambassador, Mr. Rogne, gave 
P. 38.  out concerning the Church of England, both at Cantorbury after his arrival, and at the Court afterwards, upon the view of our solemn Service and Ceremonies, namely, that, if the Reformed Churches 
☜  of France had kept the same Orders among them, which we have, he was assured, there would have been many Thousands of Protestants more there, than now there are. 
When Mr. Knewstubs took exceptions to the Cross from the offence of weak 
P. 67.  Brethren, grounded on the words of St. Paul, Rom. 14. and I Cor. 8. (which 
P. 68  the Reconciler so industriously amplifies in his Treatise.)  His Majesty first began with the general Rule of the Fathers, Distingue Tempora & concordabunt Scripturoe, showing the difference of those Times and ours: Then a Church not fully planted nor settled, but ours long established and flourishing: Then Christians newly called from Paganism and not throughly grounded, which is not the case of this Church, since that Heathenish Doctrine for many years hath been from hence abandoned. 2. He added a Question unanswerable, ask them, How long they would be weak? Whether 45years were not sufficient for them to grow strong in? Then 3. Who they were, who pretended this weakness? For we, saith His Majesty, require not Subscription of Laics and Idiots, but Preachers and Ministers, who are not still, I trow, to be fed with milk, but able to feed others. And, 4ly, that it was not to be doubted, some of them were strong enough, if not headstrong; and, howener they in this case pretended weakness, yet some in whose behalf they now spoke, thought themselves able to teach Him and all the Bishops of the Land. 
The Question afterwards being put, Whether the Church had power to instistute an external significant Sign?  
Mr. Dean of the Chapel alleged the Practice of the Jews, who unto the Institution of the Passover prescribed by 
P. 69.  Moses, had, as the Rabbins witnessed, added both Signs and Words, eating 
☞  sour herbs and drinking wine, with these words to both, Take and eat These in Remembrance, etc. Drink This in Remembrance, etc. Upon which addition and Tradition of Theirs our Saviour instituted the Sacrament of his last Supper, in celebrating it with the same words, and after the same manner, thereby approving That Fact of Theirs 
P. 70.  in particular, and generally, That a Church may institute and retain a Sign significant; which satisfied his Majesty, saith Dr. Barlow, exceeding well.  
Here his Majesty enquired of the Antiquity of the Sign of the Cross. Dr. Reynolds confessed it to have been ever since the Apostles time; but, of what ancient use in Baptism, was the Question. The Dean of Westminster answered, out of Tertullian, Cyprian, Origen and others, that it was used in immortali lavacro; and some other affirming obiter, that in Constantine's time it was used in Baptism, What, saith the King, and is it now come to that pass, that we appeach Constantine 
P. 71.  of Popery and Superstition? If then it were used, I see no reason, but that still we may continue it.  
Then, the Question being put, How 
P. 72.  far such an Ordinance of the Church was to bind them, without impeaching their Christian Liberty?  
His Majesty seemed much moved, and told Mr. Knewstubs, He would not argue That point with him, but answer therein, as Kings are wont to speak in Parliament, Le Roy s'avisera; adding withal, that it smelled very rankly of Anibaptism— And, in the close, I will have 
N. B.  none of That. I will have one Doctrine 
P. 73.  and one Discipline, one Religion in Substance and in Ceremony. And therefore I charge you never to speak more to That Point, (How far you are bound to obey?) when the Church hath ordained it.  
Dr. Reynolds afterwards objecting the 
Ibld.  example of the brazen Serpent demolished and stamped to powder by Ezekias, because the people abused it to Idolatry, wishing that in like sort the Cross should be abandoned, because in time of Popery it had been superstitiously used. (As the Reconciler also, with many others, argues.)  
His Majesty answered. 1. Though I be sufficiently persuaded of the Cross in Baptism, and the commendable use thereof in the Church so long; yet, if there were nothing else to move me, This very Argument were an Inducement to me for the retaining of it, as it is now by Order established: For, in as much, as it was abused, (so you say) to Superstition in time of Popery, it doth plainly imply, that it was well used before Popery. I have lived among This sort of men, (speaking to the Lords and Bishops) ever since I was Ten years old, 
P. 74.  but I may say of myself, (as Christ did of himself) though I have lived among them, since I had ability to judge, I never was of them. Neither did any thing make me more to condemn and detest their courses, than that they did so peremptorily dislike of all things, which at all had been used in Popery. For my part, I know not how to answer the 
☜  Objection of the Papists, when they charge us with Novelties, but truly to tell them, that their Abuses are new, but the things which they abused we retain in the primitive use, and forsake only the novel Corruption.  
[King James, it seems, is here liable to the Reconciler's double Charge against Dr. Stillingfleet.]  
2. What Resemblance, saith His 
P. 75.  Majesty, is there between a brazen Serpent, a material visible Thing, and the Sign of the Cross made in the Air?  
3. I am given to understand by the Bishops, and I find it true, that the Papists themselves did never ascribe any power or spiritual grace to the Sign of the Cross in Baptism.  
4. You see, that the material Crosses, which in time of Popery were made to fall down before them, as they passed by, to worship them, (as the Idolatrous Jews did the brazen Serpent) are demolished, as you desire.  
Then for the wearing of the Surplice, 
P. 76.  whereas it was objected to be a kind of Garment, which the Priests of Isis used to wear.  Surely, saith His Majesty somewhat pleasantly, until of late, I did not think, it had been borrowed from the Heathen, because it is commonly termed a Rag of Popery. But, were it so, yet neither do we border upon Heathenish Nations, neither are any of them conversant with us or commorant among us.— But, seeing it appeared out of Antiquity, that in the celebration of Divine Service a different Habit appertained to the Ministry, and principally of white Linen, He saw no Reason, but that in This Church, as it had been, for comeliness and for order sake, it might be still continued. This being His constant and resolute opinion, That no Church ought further to separate itself 
P. 77.  from the Church of Rome, either in Doctrine 
☞  or Ceremony, than she hath departed from herself, when she was in her flourishing and best estate, and from Christ her Lord and Head. 
[Here His Majesty again falls under the Lash of the Reconciler.]  
It is there farther noted, that all the 
P. 79.  Dissenters approved of the Corner'd Cap.  
And, in the close, His Majesty, (not without some commotion from the Idleness of their Exceptions) said, If This be all 
P. 84.  they have to say, I shall make them conform themselves, or I will—  
Then, touching Subscription, His Majesty intimated, 1. How necessary 
P. 93.  Subscription was in every well-governed Church, that it was to be urged for the keeping of the Peace. For as Laws to prevent Killing did provide there should be no Quarrelling, so to prevent greater Tumults in the Church Subscription was requisite. 2. Because the Bishop is to answer for every Minister whom he admitteth into his Diocese, it were sittest for him to know the affection of the Party before his Admission. And the best way to know him, and to prevent future Factions, was to urge his Subscription at his first entrance; for Turpius ejicitur, quam non admittitur hospes. 3. As Subscription was a good means to discern the affection of the persons, whether quiet or turbulent, withal it was the principal way to avoid confusion.—  
Concluding, That, if any, after 
P. 94.  things were well ordered, would not be 
N. B.  quiet and show his obedience, the Church were better without him. Praestat ut pereat unus, quam unitas.— Only adding at last, That the weak were to be 
P. 97.  informed, the wilful to be punished.  
If any thing farther be desired of King James his Judgement, we may read it in the Constitutions and Canons Ecclesiastical 1603. ratified and confirmed by his Authority, among which we have Those that require Subscription; a Defence and Explication at large of the Cross in Baptism; the last Three declaring a National Synod to be the Church Representative, concluding the absent, as well as present, with a Censure upon all the Depravers of it. And, touching the Rites and Ceremonies, the 6th. Canon runs in these words: [Whosoever shall hereafter affirm, that the Rites and Ceremonies of the Church 
Canon 6 Jacobi.  of England, by Law established, are wicked, Antichristian, or superstitious, or such as being commanded by lawful Authority, men, who are zealously and godlily affected, may not with a good Conscience approve them, use them, or as occasion requireth, subscribe unto them, let him be excommunicated ipso facto, and not restored, until he repent and publicly revoke such his wicked Errors.]  
The Reconciler indeed tells us, from 
Ch. 1. P. 7.  Josias Nichols, Plea of the Innocent, 1602. (a worthy Witness in the Case against his dear Mother) That some five years together, before the unhappy time, that Subscription was so generally offered, there was such unity between the Ministers, and they joined in all Places so lovingly, and diligently together, that many Thousands were converted from Atheism 
[The Dissenters have been all along given to Multiplication, by Thousands and Myriad, many Thousands.  and Popery; but when Subscription came abroad, how many godly and worthy learned Preachers were silenced, deprived, and distracted? How were the Christian Subjects grieved and offended? and the Papists and wicked men encouraged and emboldened? What a Damp brought it to all Godliness and Religion?] And This the Reconciler quotes, as true History, (for what else doth it there?) who yet gins his Preface with the Honour of King James his Judgement.  

☞  Mr. Calvin would have pronounced otherwise in This Matter. Let it be denounced, saith he, that he is no longer to 
Ep. ad Farell.  be holden for a Brother, who disturbs the common Discipline with his Contumacy. This hath been always of force in the Church, as being decreed by ancient Councils, That whoever will not be subject to the Laws of common Discipline, [munere abdicetur] be deposed from his Office. And there is not any need, saith he, here to seek for humane Authority, since the Holy Ghost hath pronounced concerning such, Ecclesiam non habere morem contendendi. Let them therefore bid him Adieu, who refuseth the Rights of common Society.]  
And here let me drop a Note of a Reverend 
Mr. Masvn's Serm. p. 23.  Divine of our Church, worth the considering.  [They, which are such Admirers of ☞ foreign Churches abroad, let them a little in This very Point compare the Church of England, with that famous Church of Geneva. 1. The Church of England requireth Subscription of the Ministers and not of the common People, but the Church of Geneva urgeth not Ministers only, but the People also. 2. The Church of England requireth This approbation, that her Rites are not contrary to the Word of God; but the Church of Geneva will have her Discipline received in a more high and glorious manner. 3. The Church of England contenteth herself only with Subscription, but the Church of Geneva is more peremptory, requiring a solemn Oath.] 
Now, if any one shall inquire, How, notwithstanding the care of King James, as well as Queen Elizabeth, the Sectaries yet increased so much? We have the observation of a wise and learned Prelate of the Church of England, (as the Reconciler calls 
Bishop Taylor Disswas.  him, though he was an Irish Bishop, one, whom he citys abundantly out of) That in the days of Queen Elizabeth and of King James, This Nation was so watchful to prevent the Growth of Popery, that they neglected other Sects, till by connivance they became too numerous, and over-ran both Church and State.] And This I have quoted from the Reconciler.— But 
Ch. 1. p. 9  enough of King James, and his golden Sentences, which, notwithstanding the stamp of his Learning, Judgement, and Authority upon them, will hardly pass for currant in our days.   

Sect. V.  
WE come next to King Charles the First, the Royal Martyr, 
p. 4.  and best of Kings and men, as the Reconciler deservedly calls Him.  
[The Royal Martyr, and Best of Kings and men, in His Declaration made with Advice of His Privy-Council, in Answer to the Remonstrance of the State of the Kingdom, Jan. 1641. speaks Thus, saith he. As for Differences 
Biblioth. Reg.  among ourselves, for matters Indifferent in their own nature, concerning Religion, We shall in tenderness to any of Our loving Subjects, very willingly comply with the Advice of Our Parliament, that some Law may be made for the exemption of tender Consciences from punishment, or prosecution for such Ceremonies, and in such Cases, which by the Judgement of most men are held to be matters Indifferent, and of some to be absolutely unlawful.  
I confess, I like not the Arguings from 41. to 82. (whatever be to be said of Those from 60. 
* Pref. p. 9 [It looks ill, when men incline with any degree of affection, to the Beginnings of the last War, or the Capitulations of some upon His Majesty's Return.] Ch. 1. p. 16. ) And the greatest check upon my mind against the Condescensions pleaded for, is the dreadful prospect of what that Incomparable King at the long Run was brought unto by His Condescensions; whilst they continually made the Granting of one thing, the foundation only of ask another with the like importunity.  [It concerns us most to be affected (saith the Reconciler elsewhere) with that which most concerns us, and is still fresh in our memories, even the sad desolations which were brought on Church and State, and That inhuman slaughter of our Fellow-Christians in This Nation, caused by our Contests about Trifles.] 
Infandum Regina jubes.— But, whoever were the cause, the Best of Kings and men, I hope, was Innocent. He was at all times willing to comply wit the Advice of Parliament, for the case of His loving Subjects, in all matters of Indifferency. But That would not content or satisfy; till he had yielded so much, that he was forced at length to yield His Sacred Head to the Block; and Those, whose tender Consciences bogled at a Ceremony, could well enough dispense with the shedding of that Royal Blood.  
'Tis very well known to every one, how grounded a value His Majesty had of the Church of England, and all the Establishments of it, which he did, upon all occasions, as ably defend and vindicate, as at last meekly and Christianly die for.  
His judgement was for the settled continuance of the Doctrine and Discipline of the Church of England established by Law, from which, saith He, We will 
D●●la●. before XXXIX Articles.  not endure any variance or departing in the least degree.]— And the Reconciler's thoughts might easily have reflected back from 41, to the Constitutions and Canons the Year before made in Convocation, summoned by His Majesty's Writ, and afterwards Ratified and Confirmed by His Letters Patent thereto annexed, Among which we know, what Offence the Oath enjoined for preventing innovations in Doctrine and Government, was entertained with by them, who pretended at first as modestly, as the present Dissenters do. And the viiith. Canon was of Preaching for Conformity, in These words.  [Whereas the Preaching of Order and Decency, according to St. Paul's 
Canon. viij. 1640]  Rule, doth conduce to Edification; It is required that all Preachers (as well Beneficed men, as others) shall positively and plainly preach and instruct the People in their Public Sermons twice in the year at the least, that the Rites and Ceremonies now established in the Church of England, are lawful and commendable, and that they, the said People, and others, ought to Conform themselves in their practice to all the said Rites and Ceremonies, etc.] 
This lay immediately next to another Canon which the Reconciler hath taken some notice of, but to expose it to derision, rather than to recommend it; and by it, indeed, to vilify all other Constitutions of the Church concerning Rites and Ceremonies.  
[The Convocation held An. 1640. 
P. 208, 209.  speaking of the laudable Custom of bowing with the Body, in token of our Reverence of God, when we come into the place of Public Worship, saith Thus, In the Practice, or Admission [it should be Omission] of This Rite, we desire the Rule of Charity prescribed by the Apostle may be observed, which is, that they, who use this Rite, despise not them who use it not; and they who use it not, condemn not them that use it. Now saith the Author of the Mischief 
Pref.  of Impositions, [The Buffoon of the Nonconformists, who pleads against a National Church for Those Independent Congregations, which the Reconciler owns to be Schismatical] I would gladly hear a fair Reason given, why the Apostle should prescribe the Rule of Charity to be observed in This one Rite or Ceremony, more than another, why the Rule of Charity should take place in bowing towards the Altar, (for so he, contrary to the very Canon, speaks) and yet the Rule of Severity in the sign of the Cross, and kneeling at the Lord's Supper. The Apostle prescribeth a Rule, and they will make use of it, when, where, and in what cases they please; and in others, where it is as useful, lay it by like one of their vacated Canons. Is it, because we are bound to walk according to the Rule prescribed by the Church? Why, are not they bound to walk according to the Rule prescribed by the Apostle? Are we more bound to obey them, than they the Lord Christ, speaking in and by his immediately inspired Servants? Why could they not have relaxed the other Canons to the moderation of This? or screwed up This to the inflexible rigour of the others? Was it for Peace-sake, that we were indulged in This one? Let the same Motive prevail for the same Indulgence in the Rest.]  
This is one of Those shrewd Things, 
P. 202.  which the Reconciler observed in the Books of Dissenters, and which he entreats the Champions of the Church of England, as they respect the Credit of our Church-Governors, the Reputation of our Church and her Discipline, [which, it seems, he is not concerned for] not to pass by without Answer.— And doth not This strike at the Royal Martyr, the Best of Kings and men, as well as the Church of England Representative?  
Doth such Stuff, as This, in good earnest deserve or need an Answer? Is it not evident enough, that the Apostle himself did not prescribe That particular Rule of Charity for all Cases? Is it not evident, that This charitable Apostle prescribes a decent Rite and Ceremony elsewhere, without leaving the matter to This Liberty of using it or no? 1 Cor. xi. 2. 7. 10. Is it not evident, that the Rule of Severity, may be sometimes the Rule of Charity too 
* And there are some other Rules besides, such men should do well to study and think on a little better. There is the Rule of Modesty and Humility; and the Rule of Peace, and the Rule of Obedience, etc.  What an odd kind of perverseness is This, to argue, that, because the Church thinks meet to show her Indulgence in forbearing to impose one Rite or Ceremony, which yet she seriously recommends; that therefore she cannot as charitably show her Authority in imposing others, as she apprehends to be for Edification? Because St. Paul saith, I beseech Evodias, and beseech Syntyche, etc. Phil. 4. 2. might he not, consistently with the Rule of Charity, have commanded also? Might he not have been bold in Christ, to enjoin Philemon that which was convenient, though for Love's sake he did rather beseech him? Philemon xi. 8, 9 What will please This humoursome sort of men? Forbear them in One or Two, or Three Points, for Peace-sake: That will signify Nothing, unless you do so in all the Rest.— But, to return to what I before suggested.  
Hear we the Royal Martyr, the Best of Kings and men, in His Ratification of Those Canons and Constitutions.  
Forasmuch as we are given to understand, that many of our Subjects, being misled against the Rites and Ceremonies now used in the Church of England, have taken offence at the same, upon an unjust Supposal, that they are not only contrary to Our Laws, but also introductive unto Popish Superstitions; whereas it well appeareth unto Us, upon mature Consideration, that the said Rites and Ceremonies, which are now so much quarrelled at, were not only approved of, and used by Those Learned and Godly Divines, to whom at the time of Reformation under King Edward the Sixth, the compiling of the Book of Common-Prayer was committed, (divers of which suffered Martyrdom in Queen Mary's days) but also again taken up by This whole Church under Q. Elizabeth, and so duly and orderly practised for a great part of her Reign, (within the memory of divers yet living) as that it could not then be imagined, that there would need any Rule or Law for the observation of the same, or that they could be thought to savour of Popery. And, albeit since those times, for want of an express Rule 
N. B.  therein, and by subtle Practices, the said Rites and Ceremonies began to fall into disuse, and in place thereof, other foreign and unfitting usages by little and little to creep in; yet, forasmuch as in Our own Royal Chapels, and in many other Churches, most of them have been ever constantly used and observed, We cannot now but be very sensible of This matter, and have cause to conceive, that the Authors and Fomenters of these jealousies, though they colour the same 
☞  with a pretence of zeal, and would seem to strike only at some supposed iniquity in the said Ceremonies; yet, as We have cause to fear, aim at Our own Royal Person, and would fain have Our good Subjects imagine, that We Ourselves are perverted, and do worship God in a superstitious way, and that We intent to bring in some Alteration of the Religion here established. Now, how far we are from That, and how utterly. We detest every Thought thereof, We have by many public Declarations, and otherwise, upon sundry occasions, given such assurance to the world, as that from thence We also assure Ourselves, that no man of wisdom and discretion could ever be so beguiled, as to give any serious entertainment to such Brain sick jealousies; And for the weaker Sort, who are prone to be misled by crafty Seducers, We rest no less confident, that even of 
☜  them, as many as are Loyal, or indeed but of charitable hearts, will from hence forth utterly banish all such causeless fears and surmises, upon These our Sacred Professions, so often made by Us, a Christian Defender of the Faith, their King and Sovereign. And therefore, if yet any person, under whatsoever Mask of Zeal, or counterfeit Holiness, shall henceforth by speech or writing, or any other way, (notwithstanding These our right hearty, faithful, and solemn Protestations made before Him, whose Deputy We are, against all and every intention of any Popish innovation) be so ungracious and presumptuous, as to vent any poisoned conceits tending to such a purpose, and to cast These devilish aspersions and jealousies upon our Royal and Godly Proceed, We require all Our Loyal Subjects to make the same known to some Magistrate, Ecclesiastical or Civil, etc.— Read the Rest before and after the said Book of Canons, too long to be here transcribed. See we the very Image and Transcript of This Royal Martyr's Soul in the midst of all His Sorrows and Sufferings; And when He had Death before His Eyes, in some of His Last words to the Then Prince of Wales, our Now most Gracious Sovereign.  
You may never expect less of Loyalty, Justice, and Humanity, than from 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. xxull.  Those, who engage into a Religious Rebellion. Their Interest is always made Gods; under the colours of Piety, ambitious Policies march, not only with greatest security, but applause, as to the Populace: you may hear from them Jacob's voice, but you shall feel, they have Esau's hands.  
Nothing seemed less considerable 
☞  than the Presbyterian Faction in England for many years; so compliant were they to public Order: nor indeed was their Party great, either in Church or State, as to men's judgements: But as soon as Discontents drove men into Sidings, (as Ill humours fall to the Disaffected part, which causes Inflammations) so did all at first, who affected any Novelties, adhere to That side, as the most remarkable and specious note of difference (then) in point of Religion. All the Lesser Factions at first were Officious Servants to Presbytery their Great Master; till Time and Military Success, etc.  
Let nothing seem little or despicable 
[Never had Prince more reason to inculcate This excellent Advice, O●●a principlis: s●r● medi●i●a pa●atur, Cum mala per longas inv●luere moras.]  to you in matters which concern Religion, and the Church's Peace; so as to neglect a speedy Reforming, and effectual suppressing Errors and Schisms, which seem at first but as an hand-breadth, by seditious spirits, as by strong winds, are soon made to cover and darken the whole Heaven.  
If you never see my Face again.— I do require, and entreat you, as your Father and your King, that you never suffer your heart to receive the least check against, or disaffection from the True Religion established in the Church of England. I tell you, I have tried it, and after 
☜  much search, and many disputes, have concluded it to be the best in the world, not only in the Community, as Christian, but also in the special Nation, as Reform, 
[Virtus est medium vitio●um utriaque relactum.]  keeping the middle way between the pomp of superstitious Tyranny, and the meanness of Fantastic Anarchy. Not, but that (the Draught being excellent as to the main, both for Doctrine and Government in the Church of England) some lines, as in very good figures, may haply need some sweetening, or polishing, which might here have easily been done by a safe and gentle hand, if some men's precipitancy had not violently demanded such rude Alterations, as would quite have destroyed all the beauty and proportion of the whole.  
The Scandal of the Late Troubles, which some may object and urge to you against the Protestant Religion established in England, is easily answered to them, or your own Thoughts, in This, 
☞  That scarce any one, who hath been a Beginner, or an active Prosecutor of This Late War against the Church, the Laws and Me, either was, or is a True Lover, Embracer or Practiser of the Protestant Religion established in England; which neither gives such Rules, nor ever before set such Examples.  
'tis true, some heretofore had the boldness to present Threatening Petitions to their Princes and Parliaments, which others of the same Faction (but 
N. B.  of worse spirits) have now put in Execution, etc.  
Thus the Royal Martyr, the Best of Kings and men. And may we not say upon it, with the Widow of Tekoah, As an Angel of God, so is my Lord the King, to discern good and bad? 2 Sam. xiv.   

Sect. VI.  
WE are now come to the Suffrage of His present Majesty, the Living Image of the Royal Martyr, whom God preserve, as the Reconciler well prayeth, in the Contents of his Preface.  
[His present Majesty in His Dechbration 
Pref. p. 5.  from Breda to all His loving Subjects, April 4. 1660. speaks thus, We do declare a Liberty to tender Consciences, and that no Man shall be disquieted, or called in question for Differences of Opinion, which do not disturb the Peace of the Kingdom; and that We shall be ready to consent to such an Act of Parliament, as upon mature doliberation shall be offered to Us, for the full granting that Indulgence.] And, in His Declaration concerning Ecclesiastical Affairs, Octob. 25. 1660. When We were in Holland, We were, saith he, attended by many Grave and Learned Ministers from hence, who were looked upon as the most able and principal Assertors of the Presbyterian Opinions: And, to Our great satisfaction, We found them [and I would His Majesty had always found them so in England, as well as There!] Persons full of Affection towards Us, of Zeal for the Peace of the Church and State, and neither Enemies to Episcopacy nor Liturgy, but modestly to desire such Alterations in either, as, without shaking the Foundations, might best allay the present distempers, which the Indisposition of the Time, and the Tenderness of some men's Consciences had contracted. For the better doing whereof, We did intent to call a Synod, and, in the mean time, We published in Our Declaration from Breda, a Liberty to tender Consciences, etc. [The Declaration from Breda then is here 
☞  acknowledged to have been an Interim or Temporary Concession only, until a Synod was called; and as it was limited to such differences of Opinion, as do not disturb the peace of the Kingdom, so it had reference plainly to an Act of Parliament, which upon mature deliberation should be offered to His Majesty. But there was no such Act thought sit by the Wisdom of the Nation to be offered. ' Nay, the Henourable House of Commons, in their Address to His Majesty, did Thus express themselves, Febr. 28. 1663. We have considered the Nature of Your Majesty's Declaration from Breda, and are humbly of Opinion, that Your Majesty ought not to be pressed with it any farther.]  
'Tis This Other Declaration therefore, which we are particularly to attend unto: and, though it be somewhat long, I will not forbear the representing of it again to view, so far as the Reconciler refers unto it. So then he proceeds.]  
And again, we must for the honour of all those of either Persuasion, with whom we have conferred, declare, that the professions and desires of all for the advancement of Piety and true Godliness are the same, their profession of zeal for the peace of the Church the same, of Affection and Duty to us the same, They all approve Episcopacy, 
N. B.  They all approve a set Form of Liturgy, and they all disapprove and dislike the sin of Sacrilege, and the alienation of the Revenue of the Church. And, if upon these excellent Foundations, in submission to which there is such an Harmony of affections, any Superstructures shall be raised to the shaking Those Foundations, and to the contracting and lessening the Blessed Gift of Charity, which is a vital part of Christian Religion, we shall think ourselves very unfortunate, and even suspect that we are defective in that Administration of Government, with which God hath entrusted us. We need not profess the high Affection and Esteem, which 
N. B.  we have for the Church of England, as it is established by Law: Nor do we think That Reverence in the least degree diminished by our Condescensions, not peremptorily to insist upon some particular Ceremonies, which, however introduced by the Piety and Devotion, and order of former times, may not be so agreeable to the present, but may even lessen that Piety and Devotion, for the improvement whereof they might happily at first be introduced, and consequently may well be dispensed with. ' And we hope This charitable compliance of ours, will dispose the minds of all men to a cheerful submission to that Authority, the preservation whereof is so necessary for the Unity and Peace of the Church.— And we have not the least doubt, but that the present Bishops will think the present 
☜  Concessions now made by us to allay 
[Have They not well Answered This Hope? Even as they did His Majesty's most Hearty desire, that in the mean time They would not Totally lay aside the Book of Common-Prayer, but Read the parts against which there can be no Exception, etc.]  the present distempers, very just and reasonable, and will very cheerfully conform themselves thereunto.  
Lastly, As for Ceremonies, which have 
P. 7.  administered so much matter of difference and contention, Our present consideration and work is, to gratify the private Consciences of those who are grieved with the use of some Ceremonies, by indulging to and dispensing with their omitting those Ceremonies, not utterly to abolish any, which are by Law established.  
And therefore by This Royal Declaration it is provided, 1. That none shall be denied the Sacrament of the Lord's Supper, though they do not use the gesture of kneeling in the Act of receiving. 2. That no man shall be compelled to use the Cross in Baptism, or suffer for not so doing. 3. That all men shall be left to their Liberty, as to the using of the Surplice, to do as they shall think fit, without suffering in the least degree, for wearing or not wearing it.  
And, because some men, otherwise pious and learned say, They cannot conform unto the Subscription required by the Canon, nor take the Oath of Canonical Obedience, We are content, and it is Our Will and Pleasure, (so they take the Oaths of Allegiance and Supremacy) that they may receive Ordination, Institution and Induction, and shall be permitted to exercise their Function, and to enjoy the Profits of their Live, without the said Subscription, or Oath of Canonical Obedience. So they read and declare their Assent to all the Article of Religion, which only concern the Confession of the True Christian Faith, and the Doctrine of the Sacraments, comprised in the Book of Articles.]  
These, saith the Reconciler, are the very terms of Peace, which here I plead 
Ib. & p. 8.  for, and which I humbly conceive would very much conduce unto the healing of our Breaches. And, if ever a Divine Sentence was in the Mouth of a King, and his Mouth erred not in judgement, [which I hope is not doubted of, because it is Scripture] I verily believe 
Prov. xuj. x.  (saith he) it was thus with Our present Majesty [which is a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have again, p. 9] for His present Majesty] when he composed that admirable Declaration, which, next to Holy Scripture, I Adore, and think, that the United judgement of the whole Nation cannot frame a better, or a more unexceptionable Expedient for a firm and lasting concord of these distracted Churches.]  
Now I observe, (1) That His Gracious Majesty did here sufficiently Testify and express his high Affection and Esteem for the Church of England, as it is established by Law; and suppose, that the Ceremonies scrupled were introduced by the Piety and Devotion, and Order of former Times, ann for the improvement of the same; and assert, that He would not utterly abolish any which are by Law established, but only by a Dispensation and Indulgence gratify the private Consciences of Those, who were grieved with the use of some of them.  
(2.) That His Majesty did testify an extraordinary charity in his Opinion of the persons to whom This Indulgence was designed, as full of Affection towards Himself, of Zeal for the Peace both of Church and State, and neither Enemies to Episcopacy or Liturgy, (without Equivocation or Mental Reservation, of Parochial Episcopacy, or Directorian Liturgy) but modestly desiring such Alterations only in either, as might not shake the Foundations, and best allay the present distempers. And pity it is so extraordinary a Charity should in any thing be imposed upon. I wish hearty, that we had once Reason to believe, or that we could persuade the People to believe, as His Majesty upon the Professions of some than did; That the most able and principal Assertors of the Presbyterian Opinions, did with an Harmony of Affections submit to These excellent Foundations, which were to lie unshaken at the bottom of all His Majesties designed Superstructions; that we might pronounce of them to their perpetual Honour, They are all zealous for the Peace of the Church; They are all 
☞  Loyal in their Duty to their King; They all approve Episcopacy, English Diocesane Episcopacy; They all approve a Set Form of Liturgy; and do only with modesty desire such Alterations in the Common-Prayer-Book, as may not shake the Foundations of it; They all disapprove and dislike the sin of Sacrilege, as well as Rebellion, and the Alienation of the Revenue of the Church, the Sale of Bishops, Deans and Chapter-Lands.— Did their Followers thus think and believe of them, they would, I am persuaded, be soon reconciled to a good Opinion of us of the Church of England by Law established, and cry out of them, as the strangest Assertors of Presbyterian Opinions in the world.  
(3) In order to this Indulgence, Commissioners, we know, were under the Broad Seal Appointed, and the Result of their Debates commended to the Convocation or Synod; and so tendered to the examination and consent of Both Houses in Parliament, the Product whereof we had at last in the Act of Uniformity, which His Majesty did pass into a Law. And it is, to me, a Transport of Admiration in the Reconciler, so to adore a Declaration of His Majesties by the Advice of His Council only, as to prefer it beyond tho maturer Thoughts of That Sacred Person upon the united judgement of the whole Nation.  
We have lived in days, wherein a Vote or Ordinance of Parliament hath born down both the Obligation of Laws, and the Repute of His Majesty's most solemn Declarations; And, how the Reconciler may scape, I know not, but, sure I am, that some others would be looked upon with a very evil Eye, as Popishly affected, and so many Friends to Arbitrary Government, should they presume almost to Deify a Proclamation from the King, at This Rate, beyond an Act of Parliament, wherein the United Wisdom of the King, and all Estates of his Subjects, the Wisdom both of Church and State is concerned. What a miraculous Cure would it be to our present Convulsions, were the Dissenting Populace but a little leaning to the Reconciler's mind, That a Divine Sentence is in the King's Mouth, and his Lips transgress not in Judgement, even where the United Judgement of the whole Nation may possibly Opine otherwise?— But we will leave him undisturbed in his Ecstatical and Rapturous Loyalty, and content ourselves with That of the more Currant Stamp, which is like best to hold.  
It will not be amiss therefore, here to take notice, how the Wisdom of the Nation did utter itself in the aforenamed Act of Uniformity, not without some reference made to This Declaration: 
XIV. carel. II.  And so to add This other Text of Solomon to the Precedent. ' In the multitude of Counsellors there is safety, Prov. 11. 14. And This properly too, while the Sentence is still the King's, and the Council his Subjects.  
Whereas in the First year of the late Queen Elizabeth, there was one Uniform Order of Common-Service and Prayer, and of the Administration of Sacraments, Rites and Ceremonies in the Church of England, (agreeable to the Word of God, and Usage of the primitive Church) compiled by the Reverend Bishops and Clergy, set forth in one Book, entitled, The Book of Common-Prayer, etc. and enjoined to be used by Act of Parliament holden in the First year of the said late Queen, entitled, An Act for the Uniformity, 
[Commendation of the Common-Prayer-Book.  etc. very comfortable to all good People desirous to live in Christian Conversation, and most profitable to the Estate of this Realm, upon the which, the 
☜  Mercy, Favour Mercy, Favour and Blessing of Almighty God is in no wise so readily and plentifully poured, as by Common-Prayers, due using of the Sacraments, and often preaching of the Gospel, with Devotion of the Hearers: And yet, This notwithstanding, a great number of People in divers parts of This Realm, following their own sensuality, and living 
[A Character of the dissenting and separating Multitude.]  without Knowledge and due Fear of God, do wilfully and schismatically abstain, and refuse to come to their Parish Churches, and other public Places, where Common-Prayer, Administration of the Sacraments, and preaching of the Word of God is used, upon the Sundays and other days ordained and appointed to be kept and observed as Holy days: And whereas by the great and scandalous neglect of Ministers in the said Order or Liturgy, so set forth and enjoined, as 
☞  aforesaid, great Mischiefs and Inconveniences, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  during the times of the 
[The head of Nilus.]  late unhappy Troubles, have arisen and grown, and many People have been led into Factions and Schisms, to the great decay and scandal of the Reformed Religion of the Church of England, and to the hazard of many Souls: For prevention whereof in time to come, for settling the Peace of the Church, and for allaying the present Distempers which the indisposition of the Time hath contracted, 
[His Majesty's Declaration, Octob. 25. 1660. referred to.] with his commission for a Revien.]  the King's Majesty (according to his Delcaration of the five and twentieth of October 1660.) granted his Commission under the Great Seal of England, to several Bishops and other Divines, to review the Book of Common-Prayer, and to prepare such Alterations 
☜  and Additions as they thought fit to offer: And afterwards the Convocations of both the Provinces of Canterbury and York, being by his Majesty called and assembled, (and now sitting) His Majesty hath been pleased to Authroize and Require the Precedents of the said Convocations, and other the Bishops and Clergy of the same, to review the said Book of Common-Prayer, and the Book of the Form and Manner of making and consecrating of Bishops, Priests and Deacons: And that after mature consideration, they shall make such Additions and Alterations in the said Books respectively, as to them should seem meet and convenient: And should exhibit and present the same to His Majesty in Writing, for his farther allowance or Confirmation: Since which time, upon full and mature Deliberation, they the said Precedents, Bishops and Clergy of both Provinces, have 
[The Alterations and Additions made upon That Review by the Convocations of both Provinces, upon full and mature deliberation; exhibited and presented to his Majesty. And b● his Majesty upon due consideration, 〈◊〉 approved, allowed, and recommended to This Parliament.] And thereupon the Book enacted.]  accordingly reviewed the said Books, and have made some Alterations, which they think fit to be inserted to the same, and some Additional Prayers to the said Book of Common-Prayer, to be used upon proper and emergent occasions; and have exhibited and presented the same unto His Majesty in writing, in one Book entitled, The Book of Common-Prayer, and Administration of the Sacraments, and other Rites and Ceremonies of the Church, etc. All which His Majesty having duly considered, hath 
☞  fully approved and allowed the same, and recommended to This present Parliament, that the said Book of Common-Prayer, with the Form of Ordination and Consecration of Bishops, Priests and Deacons, with the Alterations and Additions which have been so made and presented to His Majesty by the said Convocations, be the Book which shall be appointed to be used by all that ossiciate in all Cathedral and Collegiate Churches and Chapels, and in all Chapels of Colleges and Halls in both the Universities, and in all Parish-Churches and Chapels within the Kingdom of England, Dominion of Wales, and Town of Berwick upon Tweed, and by all that make or consecrate Bishops, Priests or Deacons in any of the said Places, under such Sanctions and Penalties as the Houses of Parliament shall think fit: Now, in regard that nothing conduceth more to the settling the Peace of 
N. B. [The Benefits of Uni formity.]  this Nation (which is desired of all good men) nor to the Honour of our Religion, and the Propagation thereof, than an universal Agreement in the public Worship of Almighty God; And, to the intent that every Person within this Realm may certainly know the Rule, to which he is to conform in public Worship and Administration of Sacraments and other Rites and Ceremonies of the Church of England, and the Manner, how, and by whom Bishops, Priests and Deacons are and aught to be made, ordained, and consecrated: Be it enacted by the Kings most excellent Majesty, by the Advice, and with the consent of the Lords Spiritual and Temporal, and of the Commons in This present Parliament assembled, and by the Authority of the same, etc.  
And be it farther enacted by the Authority aforesaid, that the several good Laws and Statutes of This Realm, which have been formerly made, and are now in force 
[The farmer good Laws and Statutes for Uniformity of Prayer and Administration of the Sacraments, confirmed with Reference to this Book.]  for the Uniformity of Prayer and Administration of the Sacraments within this Realm of England and places aforesaid, shall stand in full force and strength to all intents and purposes whatsoever, for the establishing and confirming of the said Book, entitled, The Book of Common-Prayer, etc. herein before mentioned, to be joined and annexed to This Act, and shall be applied, practised, and put in ure for the punishing of all Offences contrary to the said Laws, with Relation to the Book aforesaid, and no other.  
Provided also, that the Book of Common-Prayer and Administration, 
[The Book of Q Eliz. continued till This was to take place.]  etc. heretofore in use, and respectively established by Act of Parliament in the First and Eighth years of Queen Elizabeth, shall be still used and observed in the Church of England, until the Feast of St. Bartholomew, which shall be in the year of our Lord God 1662.] when by This Act the other Book aforesaid was to take place in the room thereof; so that there was no period of time, wherein there was a Liberty or Exemption from the Legal Obligation to Uniformity.  
Such now is That August Authority, by which the Things in Question are determined and established: And as the Reconciler citys it out of Bishop Taylor, A peaceable mind, and willingness to learn, 
P. 224.  and a charitable Exposition, are the just Dispositions of Subjects.] God Grant they well perform it! As He there devoutly and piously adds.  
This was the Religion of Queen Elizabeth, 
☜  whose Motto was, Semper eadem. This was the Religion of King James, whose Motto was, Beati Pacifici. This was the Religion of King Charles, The Royal Martyr, and best of Kings and Men. And This is the Religion of His Gracious Majesty, the Inheritor of his Father's Kingdoms and Princely Virtues, who calls aloud upon his Subjects to make the established Laws Their Rule, because he protests, They shall ever be His. And the Reconciler hath told us, that it is only the Religion of His King, which in This Book he pleads for.   

SECT. VII.  
IN the next place, before I leave 
§. VII.  This Subject, I desire all my Countrymen diligently to hearken unto the Church Herself in her public Apologies about These Matters, in the Book so established; which, because so few do observe in Their Common-Prayer-Books; I will here present them with,  

The Preface of our Governors concerning the Alterations made in the public Service.  It hath been the Wisdom of the Church of England, ever since the first 
[The constant moderation of the Church of England]  compiling of her public Liturgy, to keep a mean between the Two Extremes, of too much stiffness in refusing, and of too much easiness in admitting any variation from it. For, as on the one side common experience showeth, that where a change hath been made of 
[The danger of unnecessary changes.]  things advisedly established (no evident necessity so requiring) sundry inconveniences have thereupon ensued, and those many times more and greater than the evils 
Ipsa mutatio consuetudinis, erlam quae utilitate adjuvat, novitate perturbat, D. August. Ep. 118.  that were intended to be remedied by such change; so, on the other side the particular Forms of divine Worship, and the Rites and Ceremonies appointed to be used therein, being 
[Necessary changes to be made by Authority only, in things alterable, and upon weighty & important considerations.]  things in their own nature indifferent and alterable, and so acknowledged, it is but reasonable, that upon weighty and important Considerations, according to the various Exigencies of times and occasions, such Changes and Alterations should be made therein, as to those that are in place of Authority from time to time seem either necessary or expedient. 
[This is quoted by the Reconciler, as the chief groundwork of his Proposals; 
P. 35, 36.  but let us hear the whole.]  
Accordingly we find, that in the Reigns of several Princes of blessed Memory, since the Reformation, the Church 
[The practice of the Church accordingly.]  upon just and weighty Considerations her thereunto moving, hath yielded to make such Alterations in some particulars, as in their respective times were thought convenient; yet so, as that the main Body and Essentials of it, (as well in the chiefest materials, as in the frame and order thereof) have still continued the same unto This day, and do yet stand firm and unshaken, notwithstanding all the vain attempts and impetuous 
[A Character of the Adversaries of the Church.]  assaults made against it by such men, as are given to change, and have always discovered a greater regard to their own private Fancies and Interests, than to that Duty they own to the public.  
By what undue means, and for what mischievous purposes the use of the Liturgy, 
[The Illegality and Mischief of the disuse of the Liturgy suggested.]  (though enjoined by the Laws of the Land, and those Laws never yet repealed) came, during the late unhappy Confusions, to be discontinued, is too well known to the World, and we are not willing here to remember. But when, upon His Majesty's happy Restauration, it seemed probable, that amongst other things, the use of the Liturgy also would return of course, 
[The concern of its Enemies at the King's Restauration in opposing it.]  (the same having never been legally abolished) unless some timely means were used to prevent it: Those men, who under the late usurped Powers, had made it a great part of their business, to render the People disaffected thereunto, saw themselves in point of Reputation and Interest concerned (unless they would freely acknowledge themselves to have erred, which such men are very hardly brought to) with their utmost endeavours to hinder the Restitution thereof. In order whereunto divers Pamphlets were published against the Book of Common-Prayer, the old Objections mustered up, with the Addition of some new ones more than formerly had been made, to make the number swell [whereof the Reconciler hath thought good to bring several again upon the Stage.]  
In fine, great Importunities were used to his Sacred Majesty, that the said Book might be revised, and such Alterations therein, and Additions thereunto made, as should be thought requisite for the ease of tender Consciences; whereunto His Majesty out of 
[His Majesties gracious Condescension for a Review.]  his Pious Inclination to give satisfaction (so far as could be reasonably expected) to all his Subjects of what Persuasion soever, did graciously condescend.  
In which Review we have endeavoured 
[The moderation of the Church observed therein.]  to observe the like moderation, as we find to have been used in the like Case in former Times. And therefore of the sundry Alterations proposed unto 
[Rejecting some Alterations offered, because of dangerous consequence, or frivolous.]  us, we have rejected all such as were either of dangerous Consequence, (as secretly striking at some established Doctrine or landable Practice of the Church of England, or indeed of the whole Catholic Church of Christ) or else of no Consequence at all, but utterly frivolous and vain. But such Alterations as were 
[Admitting all that seemed explaient.]  tendered to us (by what persons, under what pretences, or to what purpose soever tendered) as seemed to us in any degree requisite or expedient, we have willingly and of our own accord assented 
[And that not of necessity, but willingly.]  to: Not enforced so to do by any strength of Argument, convincing us of the Necessity of making the said Alterations; 
☞  for we are fully persuaded in our Judgements, (and we here profess it to the World) that the Book, as it stood before established by Law, doth not contain in it any thing 
[The Churches Protestation with reference to the Book before established, in vindication of the Honour of it.]  contrary to the Word of God, or to sound Doctrine, or, which a godly man may not with a good Conscience use and submit unto, or, which is not fairly defensible against any, that shall oppose the same; if it shall be allowed such just and favourable Construction, as in common 
N. B.  Equity ought to be allowed to all humane Writings, especially such as are set forth by Authority, and even to the very best Translation of the holy Scripture itself.  
[And here I call to mind, what I have read in Bishop Gauden, touching an eminent Person concerned in the Tendry of divers Alterations. I cannot but commend (saith 
[Consid. touching the Liturgy in reference to His Majesty's late Declaration.] P. 33.  he) the Candour, Justice and Ingenuity of Mr. Baxter, who lately professed to me, that he saw nothing in the Liturgy, which might not bear a good Construction, if men looked upon it, as it became Christians, with eyes of Charity.] But to proceed.  
Our general aim therefore in This Undertaking was, not to gratify This 
[The Integrity of the Church in her Proceed.]  or That Party in any their unreasonable Designs, but to do That, which, to our best Understandings, we conceived, might most tend to the preservation of Peace and Unity in the Church; the procuring of Reverence and exciting of Piety and Devotion in the public Worship of God; and the cutting off occasion from them, that seek occasion of Cavil or Quarrel against the Liturgy of the Church.  
And, as to the several Variations from 
[A general account of the several Variations admitted.]  the former Book, whether by Alteration, Addition, or otherwise, it shall suffice to give This general account, That most of the Alterations were made, either First, For the better Direction of them that are to officiate in any part of Divine Service, which is chief done in the Kalendars and Rubrics: or, Secondly, For the more proper expressing of some words or phrases of ancient usage, in terms more suitable to the language of the present Times, and the clearer explanation of some other words and phrases, that were either of doubtful signification, or otherwise liable to misconstruction: or, Thirdly, For a more perfect rendering of such portions of holy Scripture, as are inserted into the Liturgy, which, in the Epistles and Gospels especially, and in sundry other places, are now ordered to be read according to the last Translation. And, That it was thought convenient, that some Prayers and Thanksgivings fitted to special Occasions, should be added in their due places; particularly for Those at Sea, together with an Office for the Baptism of such as are of riper years; which, although not so necessary, when the former Book was compiled, yet, by the Growth of Anabaptism, through the Licentiousness of the late Times crept in among us, is now become necessary, and may be always useful for the baptising of Natives in our Plantations, and others converted to the Faith. If any man, who shall desire a more particular account of the several 
[The more particular account referred to ocular Inspection.]  Alterations in any part of the Liturgy, shall take the pains to compare the present Book with the former, we doubt not but the Reason of the Change may easily appear.  
And, having thus endeavoured to discharge our Duties in This weighty Affair, as in the sight of God, and to approve 
[The Churches Sincerity in all asserted.]  our Sincerity therein (so far as lay in us) to the Consciences of all men; although we know it impossible (in such variety of Apprehensions, Humours and Interests as are in the World) to please all; nor can expect, that men of factious, peevish and perverse spirits, should 
[who like, after all, to quarrel still against Her.]  be satisfied with any thing that can be done in this kind by any other than themselves: Yet we have good hope, that, what is here presented, and hath been by the Convocations of both Provinces with great diligence examined and approved, will be also well accepted and 
[Who to acquiesce in her Determinations.]  approved by all sober, peaceable, and truly conscientious Sons of the Church of England.]  
Now such an one the Reconciler professeth himself to be: A wellwisher to the Church's Peace, who doth from his heart conform to all, that is required by her. And therefore he must be presumed to have a singular value for This serious Manifesto and Protestation of our Governors: That They have already of their own accord assented to such Alterations, as seemed 
☞  to them in any degree requisite or expedient; and did esteem Those which they have rejected, as either frivolous and vain, or of dangerous consequence, as secretly striking at some established Doctrine, or landable Practice of the Church of England, or indeed of the whole Catholic Church; and that in This Review they have behaved themselves with all Sincerity, as in the sight of God, and done That, which, to their best Understandings, they conceived might most tend to the preservation of Peace and Unity in the Church; the procuring of Reverence, and exciting of Piety and Devotion in the public Worship of God, and the cutting off occasion from them that seek occasion of Cavil or Quarrel against the Liturgy; that is, That they have already endeavoured to discharge their Duty, so far as lay in them, to all those excellent purposes, to which the Reconciler with so great vehemence persuadeth afresh.   

The Church of England's Declaration of Ceremonies, why some be abolished, and some retained.  Of such Ceremonies as be used in the Church, and have had their beginning by the Institution of man, 
[Difference to be made of Ceremonies.]  some at first were of godly intent and purpose devised, and yet at length turned to Vanity and Superstition; some entered into the Church by undiscreet Devotion, and such a Zeal as was without knowledge; and, for because they were winked at in the beginning, they grew daily to more and more abuses, which not only for their unprofitableness, but because they have much blinded the People, and obseured the Glory of God, are worthy to be cut away and clean rejected: Others there be, which although they have been devised by man, yet it is thought good to reserve them still, as well for a decent order in the Church (for the which they were first devised) as because they pertain to Edisication, whereunto all things done in the Church (as the Apostle teacheth) ought to be referred. 
And although the keeping or omitting of a Ceremony, in itself considered, 
[Wherein consists the Gild of neglecting them.]  is but a small thing; yet the wilful and contemptuous Transgression, and breaking of a common order and Discipline, is no small ofsence before God. Let all things be done among you, saith St. Paul, in a seemly and due order. [Upon This the Church of England grounds her Imposition of Ceremonies.] The appointment 
[To whom it belongs to Appo●●●●●●m.] with the ground of That Authority.]  of the which order, pertaineth not to private men; therefore no man ought to take in hand, or presume to Appoint or Alter any public or common Order in Christ's Church, except he be lawfully called and authorized thereunto.  
And whereas in This our time the minds of men are so divers, that some men think it a great matter of 
[Two extremes in the Sentiments of men about them.]  Conscience to departed from a piece of the least of their Ceremonies, they be so addicted to their old Customs; and again, on the other side, some be so new-fangled, that they would innovate all things, and so despise the old, that nothing can like them, but what is new; it was thought expedient, not so much to have respect, how 
[The 〈◊〉 care and moderation with respect to both.]  how too please and satisfy either of these Parties, as how to please God, and profit them both.  
And yet, lest any man be offended, whom good Reason might satisfy, here be certain Causes rendered, 
[Her Charit● in assigning Reaso●.]  Ceremonies be put away, and some retained and kept still.  
Some are put away, because the great excess and multitude of them 
[1. Why 〈…〉 away.]  hath so increased in these latter days, that the burden of them was intolerable; whereof St. Augustine in his time complained, that they were grown to such a number, that the Estate of Christian People was in a worse case concerning that matter, than were the Jews. And He counselled, that such yoke and burden should be taken away, as time would serve quietly to do it. But what would St. Augustine have said, if he had seen the Ceremonies of late days used among us; whereunto the multitude used in his time, was not to be compared? This our excessive multitude of Ceremonies was so great, and many of them so dark, that they did more confound and darken, than declare and set forth Christ's Benefits unto us. And besides This, Christ's Gospel is not a Ceremonial Law (as much of Moses Law was) but is a Religion to serve God, not in bondage of the Figure or Shadow, but in the Freedom of the Spirit; being content only with Those Ceremonies, which do serve to a decent Order and Godly Discipline, such as be apt to stir up the dull mind of man to the remembrance of his Duty to God, by some notable and special signification, whereby he might be edified. Furthermore, the most weighty cause of the Abolishment of certain Ceremonies was, that they were so far abused, partly by the superstitious blindness of the Rude and Unlearned, and partly by the insatiable Avarice of such as sought more their own Lucre, than the Glory of God; that the Abuses could not well be taken away, the thing remaining still.  
And now concerning Those Persons, which peradventure will be 
[2. Why some be retained.]  offended, that some of the old Ceremonies are retained still: If they consider, that without some Ceremonies, it is not possible to keep any order or quiet Discipline in the Church, they shall easily perceive just cause to reform their judgements. And if they think much that any of the old do remain, and would rather have all devised anew; then such men granting some Ceremonies convenient to be had, surely, where the old may be well used, there they cannot reasonably reprove the old only for their Age, without bewraying of their own Folly. For, in such a case, they ought rather to have reverence unto them for their Antiquity, 
☞  if they will declare themselves to be more studious of Unity and Concord, than of Innovations and new-fangleness; which (as much as may be with setting forth of Christ's Religion) is always to be eschewed. Furthermore such shall have no just cause with the Ceremonies reserved to be offended: For, as Those are taken away, which were most abused, and did burden men's Consciences without any cause, so the other that remain, are retained for a Discipline and Order, which (upon just causes) may be altered and changed, and therefore are not to be esteemed equal with God's Law. 
* [So before certain Articles of Qu. Elizab. 1554. These Orders and Rules have been thought meet and convenient to be used and followed, not yet prescribing These Rules as Laws equivalent with the eternal Word of God, and as of necessity to ●ind the Consciences of her Subjects in the Nature of them considered in themselves, etc.]   
And moreover they be neither dark nor dumb Ceremonies, but are so set forth, that every man may understand what they do mean, and to what use they do serve. So that it is not like, that in time to come they should be abused as the other have been.  
And in These our do, we condemn no other Nations, nor prescribe 
[The Churches Equity in prescribing to none but her own Members]  any thing, but to our own People only: For we think it convenient, that every Country should use such Ceremonies as they shall think best to the setting forth of God's Honour and Glory, and to the reducing of the People to a most perfect and godly living, without Error or Superstition, and that they should put away other things, which from time to time they perceive to be most abused, as in men's Ordinances it often chanceth diversely in divers Countries.]  
Now here it is plain enough, That the Church of England doth judge herself sufficiently Authorized to prescribe certain Ceremonies; and, That in her Determinations about them, she hath steered an even course between all Extremes, and carried herself with a due Temper and Moderation, Equity and Reasonableness; studying to please God, and profit all men, That she hath put away many for the burden of their multitude, for the darkness of their signification; for their Judacial Servility; and all that did burden men's Consciences, or which she looked upon so far abused, that the Abuses could not be well taken away, the things yet remaining— And, That she hath retained some as requisite and convenient for a decent Order and godly Discipline, and apt to stir up the dull mind of man to the remembrance of his Duty to God by some not able and special signification, whereby he might be edified; That she the rather approved them for being significant, neither dark nor dumb Ceremonies, but so set forth, that every man may understand both their meaning and use, and such as she thought not like in time to come to be abused, as others had been: That she doth not 
Certainly, never any Church laid 〈◊〉 weight upon its owa Orders, supposing that it believes them to be just and reasonable. It places no Holiness, no merit or efficacy in them, as to the obtaining the Grace and Favour of God. It expects obedience only for Order and peace●●●●: It hath taken great care by Prefaces and Canons, and Rubrics, to prevent any misinterpretation of its intention & design.] Dr. Still. Serm. of Superstition.  equalise These her Prescriptions with God's Law, but pronounce them alterable upon just Causes by the same Authority which doth appoint them: That in This use of her power she hath not exceeded her proper compass, prescribing to none but her own people: That in her choice of Ceremonies, she hath had a special reverence and respect to Antiquity: That she hath offended none, whom good Reason may satisfy: And, That however the keeping or omitting of a Ceremony be, in it self considered, but a small thing; yet the wilful and contemptuous transgressing and breaking of a common Order and Discipline is no small offence before God.  
How easy were it, at the rate of 
☞  some men's Arguings, for a profane Wit to blaspheme the severities of divine Justice upon all the World, for 
Ab, quam de minimo perivimus! Tantum malam attulit melus. Em. Tuesaur  but eating an Apple of the forbidden Tree in Paradise? Or on the poor man, for but gathering a few Sticks on the Sabbath? Or on Uzzah, for but putting forth his hand to stay the tottering Ark? etc. Which yet I urge not here, to contradict the Churches plain Declarations, that her Prescriptions are not equal to the Laws of God; but upon a due consideration, that, wheresoever they thwart not the immediate Laws of 
[The lesser the thing, the greater and more inexcusable the disobedience.— If the Prophet had bid thee do some great thing.— how much rather men?— 2 Kings v. xiij.]  God, they are Divine too at the second hand, Divine by virtue of the Fifth Commandment; and we by God obliged to obey them, not only for wrath, but conscience-sake. 'Tis the great aggravation of the obstinacy and contempt of wilful Disobedience, that it is in Matters small and little in themselves considered: And all the Censures of the Church Proceed against This Contumacy only.  
Now then is it not strange, that the Reconciler, professing so much Reverence, as he doth, to the Apostolical Rulers of the Church, and the Church of England his Dear Mother, should yet load them and her with 
☜  the imputation of such horrid Guilts, as he doth, on the score of the Imposition of few Ceremonies? That he should use such like Expostulations and Expressions, as These, that follow, in the Case?  
May it not be wondered, how they can call such Ceremonies, imposed 
P. 33.  as the condition of Communion to no profit or benefit of any, and to the great peril, yea hurt and destruction of many, all Circumstances considered, Things Indifferent?  
To call the Ceremonies inoffensive 
P. 335.  is to affirm, what never can be proved.  
Myriad of Souls are cast out of the Church and given up to Satan 
P. 5.  for Ceremonies and things confessedly indifferent; and can This Doctrine be of God, the God of Love and Peace, which hath these bitter Fruits?  
Why do Superiors still continue the imposition of those indifferent things, which do occasion the schism, 
P. 30, 31.  and consequently the destruction of so many precious and immortal Souls?  
How is the Charity of God, or Love of our Neighbour in our hearts, if, when we may remove such dangerous stumbling-blocks to the 
P. 31, 32.  weak and simple people, we will not remove them, but lay them still before their feet, and work the danger of their everlasting destruction, for whom our Saviour shed his precious Blood?  
Do they act conformably to These great Duties, who will not, to prevent the Ruin of many Myriads of immortal Souls, forbear the imposing of unnecessary things? Do 
P. 34.  they put such a value on them, as our God and Saviour did? Or are they sit to press these Arguments on others, who do themselves prefer such Trifles before the Souls, for which Christ died?  
This I am persuaded is one of the provoking sins of the Consormists, that they have been so backward in doing, what they were convinced, they might have done with a good Conscience, when they 
P. 37.  were earnestly pressed to it by their Dissenting Brethren, and had Authority to do it; but they refused it, and seemed rather resolved to break all in pieces and hazard our Religion, and let these sad effects of our Divisions still continue, than to abate their Rigour in imposing, what they may lawfully alter or abolish.  
I fear, that the impartial Judge may reckon, them Uncharitable, 
P. 132, 133  who by imposing of such Ceremonies, do prejudice the Church's Peace and Unity, and the eternal Interests of their weak Brethren, without any proportionable advantage to their own, or to the Church's welfare; and are so far from lending them their hands, and lifting of them up, that they trip up their heels, and make them fall.  
Can they joy in the spiritual proficiency of Souls, or be ready to 
P. 189.  supply their spiritual necessities, who rather will, that many Myriads should be excluded from the means of Grace, than that one of their Ceremonies should be left indifferent, or that a few Expressions in their Liturgy should be changed?— do still resolve to lay These Snares 
Ibid.  and Gall-Traps in their way?  
And, Oh! that men would serously consider, whether those Laws, which hinder so many from coming to the service of God, and 
215.  minister not to the Edification but destruction of so many Souls, do well comply with Charity and Edification!— [be not the Laws of Tyrants, not of spiritual Fathers.] These are the words immediately precedent. [Such Laws of Burden, as make the willing to be Slaves, and tempt the unwilling to rebel] 
Ibid.  for so he accomodates Bishop Tailor's words a little after.  
With a great many other Reflections, up and down his Book, to a like purpose, which I shall not transcribe.  
When, alas! after all These Impeachments, the Accusation, upon a sober pause, comes to no more than This, That the forenamed Mischiefs do accidentally arise from the Church's Impositions, as they may do even from the best of Laws, by the frowardness and contumacy of disobedient Subjects. See p. 67.]  
It is of Concernment, I think, for him, who professeth himself most unwilling to do the least disservice to the Church, of which he is a Member, or to those Reverend Superiors, whom from his heart he honours and owns, as the true Apostolic Guides and Rulers of it; once and again to examine, whether in These Sallies of his Zeal, or Passion, he have not been more than a little transported beyond the measures of his Station. He should have cooled his intemperate Heats by considering, that the Arguments are not new, which he offers, but such as have frequently, time after time, been alleged in the same Case, and such, as the Governors of the Church sufficiently have declared to have been before their eyes. He should have been so sensible of his own weakness and proneness to mistake in judging, as to have communicated These Papers first to them, before he ventured them abroad among the people, to expose the Honour and Authority of his Reverend Fathers, and Dear Mother, and that in open View. He should, at least, have so managed his Arguments, as not to have misdoubted their ability to judge and conclude from them; or tainted their Reputation in the Application of them.  
And thus much I do represent unto his second Thoughts, with all Candour, being fully persuaded, that he hath not offended of malicious wickedness.    

Sect. VIII.  
I Will now resume a little the Question of Ceremonies, & the Imposition of them.  
The Church, as we have seen, pleads for her general Warrant, Let all things be done among you in a seemly and due Order; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently, and according to order.  
And the Apostle St. Paul, whose Canon this was, himself practised according to it; He gave out Ordinances of this nature to the Corinthians, 
* Quum genuisset illam Ecclesiam Domino, certam Politiam tradiderat, qua gubernaretur; Calv. in loc.  and praiseth them who kept the same, 1 Cor. 11. 11. And hereunto we must, as I conceive, refer that First Disorder, which he there undertakes to correct among them, for the Men to be Covered, and the Women Uncovered in the time of Divine Service. The Apostle doth evidently there prescribe the contrary; and that as a significant Ceremony too, the Man to be uncovered, to express both his Subjection to Christ alone, and Authority over the Woman; the Woman to have a Covering on her Head, to express her Subjection to her Husband, or Inferiority unto Man. The Covering or Veil was a sign of that Power under which the Woman was; and thence called by a Metonymy; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Castalio tells us, that he had this Exposition from a certain Italian: Things that are base and vicious aught to be covered; and on the other side, such as are comely and perfect, to be uncovered and shown. Now therefore, if the Man prayeth with his Head covered, he intimates a defect in his Head worthy to be hidden. But Christ is the Head of the Man, who is without all fault. The Head of the Man therefore (saith he) ought to be uncovered, hereby to show forth the perfection of Christ, who is his Head. But the Head of the Woman is the Man, who, seeing he is defective and vicious, the Woman, in confession of this his imperfection, is to cover her Head. But this may seem too much strained and fanciful, since the Apostle recommends the Covering or Veil to the Woman, not to argue the Defect, but the Authority and Pre-eminence of the Man.  
I rather think, with the learned Cappellus, That this Apostolical Prescript or Canon of good Order was founded upon some civil custom then obtaining among the Corinthians and elsewhere; from whence he concludes, that, according to the difference of several Countries, such an Habit and Deportment is to be used in Divine Service, which is commonly used to express Reverence and Decency in conversation.  
The Reconciler, to evade the conviction of this Instance, saith:  This Practice is reproved by the Apostle, as that, whereby they dishonoured 
P. 310.  their Heads, vers. 4, 5. That, which the Man ought not to do, because he was the Image of God, v. 7. That, which the Woman ought not to do, because of the Angels, v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Indecency of this practice was, that, which every one might judge of, v. 13. and that even Nature taught, saith the Apostle. The practice therefore here reproved was no indifferent thing.] 
To which I answer, That there was, undoubtedly, a great Decency in the thing signified, that Men and Women should respectively own the difference of their Sexes, and demean themselves agreeably thereunto; but this particular sign expressive thereof, by the Man's being uncovered and the Woman covered, could only be topical, and according to the custom of that Country (which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here questionless denotes, the custom of every place being as a second Nature to the Inhabitants) And therefore the Rite was in itself indifferent, and the peculiar significancy of it in Divine Service very much depending upon the Apostle's prescription. [He, that will see the different Customs of Nations in this matter, both in and out of Sacred Uses, may consult Grotius and Cappellus at large on the Place.]  But secondly, (saith he, as distrusting the force of this first Reply) it 
P. 310.  well deserves to be observed, that the Apostle, notwithstanding all these Reasons, lays no Imposition on them in this case: He praises them, who observed the Traditions he had before taught them. He saith, that if any Person would still argue for this Practice, he would be a Lover of Contentention, and would act contrary to the customs of the Apostles, and other Christian Churches; but then he makes no Canen for Uniformity in this matter, imposeth no Penalty on the Refuser to comply, etc.] 
To this I answer, That the Apostle doth here impose it as a Rite, which they ought to conform unto; he puts a Non debet on the Man's part, He ought not to cover his Head: and a Debet on the Woman's, For this cause ought the Woman to have power on her Head. And hereby he calls them to an Uniformity with other Christian Churches; and denounceth them, that will not acquiesce in his Reasons, nor yield to his Authority, to be contumacious and stubborn Disputers, Lovers of Contention; and as such to be marked and censured for opposing the Customs of the Church.  
He is contentious, saith Mr. Calvin on the place, who is stirred up with the Lust of Controversy, and doth not care to yield unto Truth. Such are all those, who without necessity carp at good and profitable Rites, who move Disputes of things that are not doubtful, who acquiesce not in Reasons given for their just satisfaction, and suffer not themselves to be brought into order. Such are also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unsociable sort of Men, who are carried out with a foolish affectation to innovate. Such as these, saith he, St. Paul thinks not worthy an Answer, because Contention is a pernicious thing, and therefore to be driven from the Churches of God; 
* Q●● 〈◊〉 Auth●●ita●e m●●g●● condescended esse 〈…〉  and hereby, saith he, he teacheth, that perverse Men, and such as are given to wrangle, are rather to be repressed with Authority, than to be refuted with long Disputations; for there will never be an end of Contentions, saith he, if you strive with a quarrelsome Man; though he be overcome an hundred times, he will not yet be wearied or give over.  
And, saith the Learned Grotius, The Apostle here cuts off all Disputations, with these two Axes, as it were, Apostolical Institution, and the Custom of the Churches. And, to call that into question, which is received through all the Churches, is the part and character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are contentious.  It is a point, saith St. Augustin, of 
This was St. Ambrose his Golden Rule in matters of Rite and Ceremony, which St. Augustin, as often as he considered of, (which he did often) looked upon and welcomed as an Heavenly Oracle, Ad quam sortè Ecclesiam veneris, ejus merem serva, si iniquam non vis esse scandalo, nec quenquam titi. Ep. 118.  most insolent Madness, to think that not to be done well or rightly, which is done by the Universal Church. 
And such I esteem to be the Determination 
☞  of this matter about Ceremonies.  
The Instances are very many, which the Learned Reconciler himself affords us; I will only here refer to two of of them. The former is about the trine Immersion or threefold Dipping in 
P. 282, 283.  Baptism, as a Symbolical Ceremony, to signify the Doctrine of the Trinity, or the Death and Resurrection of Christ after three days. This thing, saith the Reconciler, was so much the Practice of the Church, that, in the 49th Canon of the Apostles, he, that doth not use this trine Immersion, is sentenced to be deposed from his Dignity. Here than we have, confessedly, a severe Imposition of a Symbolical Ceremony.  
He tells us indeed afterwards, How, 
P. 284.  the Arrians expounding this Custom to their Advantage, as signifying the Substantial Difference of the Father from the Son and Holy Ghost, the Bishops of Spain used a single Immersion, and Pope Gregory commends them for doing it upon this Occasion; And this was brought into a Law there by the 4th Council of Toledo. [Here still is a Symbolical Ceremony brought into Law and Practice; a single Immersion in Baptism to signify the Unity of Essence in the Trinity. And this only proves the former Ceremony not to be necessary in itself, as the former doth this; and, that either of them may be enjoined, as the Church sees occasion.— And whereas he adds, Though the trine Immersion 
P. 284.  be yet continued in most Churches, yet ours doth take the Liberty wholly to vary from them, and from the Ancients in this matter.]  
This only recommends the singular Indulgence of our Church, which hath made no Determination for, or against either of those Ceremonies, misliking neither for their Significancy, and allowing of both to be used, as to her Sons shall seem at any time best.  
The other Instance is of the Custom in the Primitive Church to pray standing 
P. 278.  on the Lord's-day, and from the time of Easter to Whitsunday symbolically to represent the Resurrection; And such was then the reputed Obligation of this Ceremony, taken up among them; that Tertullian saith, We account it Wickedness to kneel on the Lord's-day at 
Ibid.  Prayer. Which I would not censure in him for a superstitious conceit of the Ceremony in its own nature, as necessary; but the value then set upon it for its significancy; And, When some began to vary from it, saith the Reconciler, the great Council of Nice took notice of it, 
Ibid.  and declared their pleasure, that all Churches should uniformly observe it; but yet, saith he, such was their Moderation, they imposed no Penalty on the Neglecters of this Custom.]  
Now their Moderation I blame not in the Sanction, though they might also have imposed a Penalty too in the case, without the impeachment of it; but, such was the Reverence in that Age to their Authority, that a superadded Penalty might possibly be thought needless. That, which I hence remark, is, That Uniformity 
☜  in a Symbolical Rite was imposed by no less Authority than the great Council of Nice.— And, however this Observance now hath ceased by Desuetude, yet we retain, as I conceive, some prints of its Resemblance, in our standing up at the Creed and the Gospel.  
The substance of what I here argue for, is granted, upon occasion, by the Reconciler, in the Answer he gives by way of correction in the Words of the excellent 
P. 313.  Bishop Taylor, That it is for ever necessary, that things should be done in the Church decently and in order: And since the Question of Decency 
☜  will for ever have Variety and Flux, Succession and a Relative Uncertainty; It is necessary, that of this there should be perpetual Judges and Dictator's, and these can be no other than the Rulers of the Church, who have the same power that the Apostles had in this. It cannot therefore (saith the Reconciler) be rationally denied, that the Rulers of the Church have Power to command things which belong unto the Positive Decency and Order of the Service of God; But then, saith he, it hath been proved already, 
P. 313.  that the Ceremonies, now used in the Church of England, have nothing in them of this nature, and consequently, that this Command affords no ground for the imposing of them upon that Account. So that in the Issue, the 
☞  Dissenter directly opposeth his private Opinion and Judgement to that of the Rulers of the Church, whom yet he acknowledges to be of all right the perpetual Judges and Dictator's in the case. They say, these things imposed are Decent and Orderly; He saith, they have nothing of Positive Decency and Order in them: And this, he saith, he hath already proved. Let us look back here a little to it.  
[I call that Positive Order, Decency, 
P. 38.  or Reverence, saith he, which, being done, renders the Service more decent, reverend, and orderly, than otherwise it would be, and being undone, the Service becomes irreverent, indecent and disorderly performed; (he should 
NB.  have said, Less decently, reverently, and orderly performed, than otherwise it would be.) So that my meaning is, that if our Public Service was by the Minister performed without a Surplice, if Baptism were administered by him without the Cross, if the Sacrament of the Lord's Supper were administered to such, as did not kneel, but stand, (he should have added, or sit, as at an ordinary Meal; for that is the great scruple in this Controversy) at the receiving of it; These Actions would not be performed sinfully, or with defect of any real Goodness, which belongeth to them, nor yet indecently, disorderly, or irreverently.] (He should say, not less decently, disorderly, or irreverently, 
NB.  than now they are.) Thus he conceives; but the Church (which is to be Dictator in the case) pronounceth otherwise. Let us hear his Reasons.  
1. Saith he, if the Omission of 
Ibid.  these Ceremonies renders those Actions, to which they are annexed, sinful, indecent, irreverent, or disorderly performed, (he should have said, less decently, reverently, or orderly) then Christ and his Apostles, in the performance of them, did worship God in such a manner, as was sinful, indecent, irreverent and disorderly: For it is certain, they used not the Surplice in Public Prayer, the Cross in Baptism, or Kneeling in the act of Receiving. To this I answer, by denying the Consequence: For, 1. it is not de fide certain, that neither Christ, nor his Apostles used the Surplice, Cross, or Kneeling spoken of, all, or some one of them. This Negative cannot certainly be proved. 2. What was perhaps decent and orderly then, may cease to be so, or be less so in after-Ages, and other Countries. For the Question of Decency (as he hath well granted out of Bishop Tailor, had he as 
☞  well considered it) will for ever have Variety and Flux, Succession and a relative Uncertainty. And upon this account we are not confined to follow or imitate Christ or his Apostles in uncommanded Circumstances of this nature, which might be in them occasional only.  
2. Saith he, [Than are not these Ceremonies 
Ibid.  indifferent, and alterable by the same Power which enjoins them, as is asserted by the Church of England?] I answer still, by denying the Consequence: These Ceremonies do yet remain in their own nature indifferent, that is, they are not particularly and determinately required or commanded, nor any where forbidden by God: And the Church of England may alter them, whensoever she sees as just Grounds and Causes so to do, as to enjoin them.  
3. Saith he, [Than must the Omission 
Ibid:  of these Ceremonies be a Transgression of those Precepts, which do command us, to serve the Lord with Reverence, and to let all things be done decently and in order, which cannot be affirmed by them, who confess these Ceremonies to be Indifferent?] I answer still, by denying the Consequence. The Omission of these Ceremonies upon a just occasion, or in themselves considered, may not be a Transgression of those General Precepts; and yet the observing of these Ceremonies too may be a Compliance with those General Precepts; because the Particulars, which they refer unto, are various and indeterminate: And in things indifferent (that is, which are not particularly commanded or forbidden by God) there may be yet degrees of more remote or nearer Approaches to Good or Evil, Decent or Undecent. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There may be Reasons, Aptitudes and Tendencies to some or other good and fitting Purpose, sometimes to recommend one, and sometimes to recommend another. And in these matters too, we may be said then to do well, when yet, it may be, we might do better. As the Apostle plainly asserts in the case of Marriage, 1 Cor. 7. 36. Let him do what he will, he sinneth not.— He that giveth her in Marriage, doth well; but he, that giveth her not in Marriage, doth better.  
Nor, after all, do I see any Reason, why the Power of Church-governors 
☞  should be confined to matters of Positive 
In his rebus, de quibus nihil certi statuit Scriptura Divina, Mos populi Dei, vel Instituta Majorum pro lege tenenda sunt. St. Aug. Ep. 86. Quod neque contra Fidem, neque contra bonos mores injungitur, indifferenter est habendum, & pro eorum, inter quos vivitur, societate servandum. Id. Ep. 118. ubi plura vide.  Decency, as he explains it. A Latitude, methinks, might here do as well, as in other cases. A Latitude of Power in the Church, as well as a Latitude in the Conformity of her Children. Considering especially, how universally the Commands run. Children obey your Parents in all things. Servants obey your. Masters in all things. Which we cannot safely bound with any other Restriction, than this, that it be in the Lord, that is, so far, as may consist with our Obligations to him as our Absolute Supreme, so far, as is not contradictory to his Commandments.  
Whereas therefore he tells us; [The 
P. 3●●.  Dissenters not only allow that there are many cases, wherein somewhat is, in genere, necessary to be determined; but also add, That in all cases truly such, the Magistrate Civil or Sacred, not only may, but must determine; And indeed no Man in his wits can doubt, that what is necessary to be determined must be determined; And, seeing par in parem non habet potestatem, it follows, that they cannot be determined by any other but Superiors; that is, they cannot obligingly be determined by others. But then, saith he, they universally deny, that it is necessary to determine any of these scrupled Ceremonies: and they have perfect demonstration for the Truth of that Denial; for necessarium est, quod non potest aliter se habere, That only is necessary to be done which cannot be left undone; That only necessary to be determined in order to the Performance of an Action, without which the Action cannot be done, or at least not well done.]  
The Result of this Discourse, in my 
NB.  thoughts, is but this great Absurdity, That Magistrates, Civil and Sacred, may do that only without Sin, which they must do of necessary Duty. And I shall not stay to make further Remarks upon it.  
Only let the People note, that when 
☞  we speak of Ceremonies, as indifferent and unnecessary in themselves considered, we do not mean, as the Reconciler and the Dissenters commonly represent them, Trifles and needless Things, but such, as the Divine Law hath not laid any particular Restraint of Necessity upon by its Commands or Prohibitions, but left to be freely determined by our own Prudence, or the public Authority. And that, which is not necessary by a Divine Command, may yet have other Necessities, or high Conveniences, which are next of kin thereunto to recommend it: It may be necessary to do the Action with greater Order, and Solemnity, and Uniformity, etc.  
It is well noted by a Reverend Person, 
Dr. Frank. serm. at St. Paul's Cross.  in the Obedience of the Rechabites to their Father's Commands, not only universally to all of them, but omnino prout, according unto all in every circumstance. You find this Requisite in your several Corporations, saith he, where the omission of a Punctilio draws after it intolerable Defaults. The Hedge is easily pressed through, where but one Bush is wound aside; And the Breach of one Circumstance is but the disposition to another. Things that in themselves seem of no considerable moment, within a while appear considerable by the neglect; as the Error, that appears not at the first declining Line of the Workman, a while after manifests an irrecoverable Deformity. [According to all.] That's the surest Rule to go by: you know it yourselves in your own Corporations: you know it in your own Families, if you know any thing. Give an Inch, and they will take an Ell, is your own Proverb; and cannot you judge as equally for the Church? etc.  
There is no end of those Questions, what is Decent? what is Necessary? if we quit the public Standard and Determinations. One saith, Episcopacy is not necessary. Another, Common-Prayer itself, or any Prescribed Form is not necessary. Another saith, It is not necessary that we have any Creed but the Bible. Another, that a National or Parochial Church itself is not necessary. Another, that Infant-Baptism is not necessary. Another, that Material Churches, or Temples are not necessary. Another, that Holy Days and Stated Fasts are not necessary. Another, that Tithes are not necessary, etc. One can be well enough without this; Another without that; And some without all.  
'Tis worthily observed elsewhere by the Reconciler, that the Apostle doth in 
P. 303.  the space of seven Verses thrice repeat the Command, that every Man abide in that Calling, to which he was called, at least so far, as not to desert it under pretence of Christianity; quip quoth in co plurimum situm est, as being an Admonition of great moment to prevent that invidious Accusation which was laid on the Christian Doctrine, that it did innovate in Civil Matters, and tended to dissolve the Relation betwixt Man and Wise, Masters and Servants.  
The Opposition, which is made against our established Ceremonies, hath, I fear, too great a tendence this way, to innovate in Civil Matters upon the pretences of Christianity, and therefore it may be of no small moment, to give some Admonition against it. For (to say nothing of the Ring in Marriage, which is now, I perceive, well enough digested) is not the significant Ceremony of a corporal Oath, to lay the Hand on the Book, and afterwards to kiss it, 
☜  every way as exceptionable, as the Cross in Baptism? Is not Swearing a Religious Act? Is not that Ceremony as Symbolical, and in itself as indifferent? Is it not commanded on a severe Penalty? No Right at Law, no Justice administered without it, no Privilege of the Subject without so taking the Oaths of Allegiance and Supremacy, etc.  
Then, may not the Robes of Judges, and the Liveries of Companies, and the Habits of Universities, and Inns of Court, the Corner'd Cap, and Hoods, etc. be as reasonably challenged, as the Surplice?  
Then, for Kneeling, no Scruple ought to be made of that, when it is remembered, that we use it towards our Parents, and our Princes, and that as a Gesture properly expressive of Reverence to Superiors.   

SECT. IX.  
BUt because Kneeling at the Receiving of the Lord's Supper is the only imposed Ceremony, that the Laity are concerned in, I will stop a while more particularly to consider of it.  [Seeing these Ceremonies chief debarr 
P. 330.  the Laity from full Communion with us, by leaving of these things indifferent, their Mouths must be entirely stopped: And if we gain the Laity, 'tis not improbable that many of their Preachers, and the Ringleaders of the Schism would quickly follow.] 
These Ceremonies, which he speaks so tragically os, as debarring the Laity, dwindle at last into this one Ceremony of Kneeling as the Sacrament.  
Now concerning this Gesture itself, there can be no possible Scruple; for it is particularly expressive of Reverence, and under the Recommendation of a general Drum Precept, or Exhortation. O come, let us worship, and fall down and kneel before the Lord our Maker! And of Christ it is foretold, That every Knee shall bow unto him. And this is a peculiar part of that Honour, whereto God hath highly exalted him, in this sort to be worshipped and acknowledged in the World, Phil. 2. 10. But that no Divine Honour is hereby given, or intended to be given to the Sacramental Elements, or any Corporeal Presence of Christ in them, will be evident from the solemn Declaration of the Church, which we shall produce afterwards.  
The only Doubt in the Accommodation of it to the Act of Receiving is, that it seems to be a Variation from the first Copy of our blessed Saviour's Administering to his Apostles.  
Now as to that, it deserves to be considered, that so are the two other Postures pleaded for in competition with it, Standing or Sitting.— More particularly,  
1. 'Tis certain the Jews did vary in After-Ages from the first Gesture appointed to the Passover, Exod. 12. 11. Thus shall ye eat of it, with your Loins girded, your Shoes on your Feet, and your Staff in your Hand, and ye shall eat it in haste: It is the Lord's Pass-over.— Whereas afterwards it came, in their Settled State, to a Discumbency, or Lying along upon Beds, which is still used in the Eastern Countries: And this our blessed Saviour and his Apostles freely complied with.  
2. 'Tis not yet possible to demonstrate, so as Conscience may build upon it, that he and his Apostles used the same Tricliniary Gesture at the Eucharistical Supper. It is, at best, but a Probability, that they did not change their Gestures from what it was before.  
3. Though this were the side certain, yet who sees not, that this same Gesture might be then only occasionally used from the Custom or Practice at the Pass-over? Who can tell what Gesture might have been used by them, had this Sacrament been celebrated by itself, and not in conjunction with that other Feast?  
4. Christ's binding Pleasure cannot possibly be fetched from the Historical Relation of a variable Gesture, but one time, nay, though often used. He sat daily teaching, as we read in the Evangelist St. Matthew: yet is there no Preacher that thinks himself bound to that Gesture now.  
5. There is no account to be given, why this Circumstance alone by itself, were it never so certainly determined, what it was in the first Pattern, should 
See Bp. Sanderson de conscient. Plaelect. 3 § 16, etc.  be more binding than any other in that Example; which are yet  now freely omitted. For ‛ Persons, for Actions, for other Circumstances of Time, and Place, etc. which I shall not here enlarge upon.  
If in all these we are at liberty, why is there any Scruple left of a single Gesture?  
6. There is a confessed variation allowed of by all Dissenters in the other Sacrament of Baptism from the first Copies, I mean from Immersion or Dipping, into Suffusion, Aspersion or Sprinkling. And this is well observed and urged by the Reconciler.— If notwithstanding Baptism by Immersion is suitable 
P. 289.  to the Institution of our Lord and his 
☜  Apostles, and was by them ordained and used to represent our Burial with Christ, as St. Paul explains the Meaning of that Rite: I say, if, notwithstanding this, all our Dissenters do agree to Sprinkle the Baptised Infant, why may they not as well submit to the significant Ceremonies imposed by our Church? For since it is as lawful to add unto Christ's Institutions a significant Ceremony, as to diminish a significant Ceremony, which he or his Apostles instituted, and use another which they did never institute, what Reason can they have to do the latter, and yet refuse Submission to the former? Why should not the Peace and Union of the Church be as prevailing with them to perform the one, as is their Mercy to the Infant's Body to neglect the other?  
7. It is very remarkable, that other Protestant Churches of great Name do continue the Gesture of Kneeling as well as we, from whose Communion we must on this account as well separate; And the Reformed Divines of Polonia, not 
☞  only of the Bohemian, but the Augustan and Helvetian Confession, have with one Consent, in three General Synods, condemned the Ceremony of Sitting at Receiving the H. Sacrament; as a less decent, and less Religious Rite, and proper to the Arrians, or Arrian-Baptists, who denied Christ's Divinity, and accordingly handled his Sacraments irreverently, placing themselves cheek-by-jowl, as Fellows with their Lord at his Table, and introduced this Gesture into their Churches contrary to the customary and allowed Practice of all the Evangelical Churches throughout Europe. (Synod. General. Cracov. An. Dom. 1573. Act. 6. Synod. Petricov. General. An. Dom. 1578. Syn. Wlodislav. Gen. An. Dom. 1583. Act. 5. which were again confirmed Syn. Torunens'. Gen. 1592.) This is discoursed more at large by the Rev. Mr. Ashwel, in his learned Books de Gestu Eucharistico, and the Socinianismo.  
And he hath no less demonstrated the Antiquity of this adoring Gesture, however the Reconciler is pleased to call it, more than once, our Novel Custom 
p. 293, 294.  of receiving in a Kneeling Posture. 
Hom. 3. in Ep. ad Ephes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Chrysostom, Fall down and participate. And St. Augustin notes, that the Apostle St. Paul represents those as unworthy Receivers, 
Ep. 118.  who did not discern or difference that sacred Food from other Meals (veneratione singulariter debitâ) by a Veneration peculiarly due unto it. And elsewhere he 
In Ps. 98.  tells us; Nemo Panem istam manducat, nisc prius adoraverit: No Man eats that Bread, until he have first adored.  
8. Let the Declaration of the Church be heard for the preventing, as far as is possible, all manner of Scruple, or Offence at this Ceremony.  
[Whereas it is ordained in this Office for the Administration of the Lord's Supper, that the Communicants should receive the same Kneeling, (which Order is well meant for a signification of humble and grateful Acknowledgement of the Benefits of Christ therein given to all worthy Receivers, and for the avoiding of such Profanation and Disorder in the H. Communion, as might otherwise ensue) yet lest the same Kneeling should by any Persons, either out of Ignorance and Infirmity, or out of Malice and Obstinacy, be misconstrued and depraved, it is here declared, that thereby no Adoration is intended, or aught to be done, either unto the Sacramental Bread and Wine there bodily received, or unto any Corporal Presence of Christ's natural Flesh and ' Blood. For the Sacramental Bread and Wine remain still in their natural Substances, and therefore may not be adored; (for that were Idolatry to be abhorred of all faithful Christians) and the natural Body and Blood of our Saviour Christ are in Heaven, and not here, it being against the Truth of Christ's Natural Body to be at one time in more places than one.]— And with such an Explication as this, Mr. Calvin allows of Adoration at the Sacrament. Such Adoration, saith he, I 
Inst. 1. 4. §. 37.  would call legitimate, which stops not in the Signs, but is directed to Christ in Heaven.  
Now I cannot but observe a want of 
☜  Candour in the Reconciler (as in some other matters relating to the Church, so) particularly with reference to this Declaration.  [The Rubric concerning Kneeling 
P. 208.  at the Sacrament in the second Book of Edward the sixth, gins thus: Although no Order can be so perfectly devised, but it may be of some, either for their Ignorance and Infirmity, or else for Malice and Obstinacy, misconstrued, depraved and interpreted in a wrong part; yet because Brotherly Charity willeth that, so much as conveniently may be, Offences should be taken away, therefore We, willing to do the same, etc. declare, that by Kneeling at the Sacrament no Adoration of the Elements is intended. Now, saith the Reconciler, who can tell why this whole Preface in our present Common-Prayer-Book is left out?] 
Had he with Ingenuity and Truth transcribed that whole Rubric of King Edward's Book, as it lies, it would more 
See Mr. Hamon L'Estrange. P. 207, 208.  evidently appear, that there is no material difference between it, and the present. I do not think it worth the while to take that pains here. For, as he represents it, 'tis visible enough, that the full Scope and Importance of that Preface is sufficiently included in the forerecited Declaration, wherein the Church, so far as she thought convenient, hath charitably obviaied that Offence, which might otherwise have been taken by those, who either for Ignorance and Infirmity, or else for Malice and Obstinacy misconstrued and depraved her Appointments. And it is not consistent with Truth, to assert, that this whole Preface was left out, nor ingenuous, to insinuate, that it was done upon any evil design.  
Some mistake the Reconciler could not choose, upon reflection, but be conscious of here: And therefore when he repeats it again, and calls it the Protestation concerning this Gesture, he expresseth himself a little more warily: Part of which Words are now omitted 
p. 〈◊〉.  in our present Luturgy: viz. that important Truth, that so much, as conveniently may be, Offences should be taken away. Where yet I see no reason for the challenge of this Omission of a Truth  acknowledged, and which was the Foundation and Purport of the whole declaration.— But enough of this.  
Lastly, The Appointment of the Church touching Kneeling at the Sacrament is so much the more reasonable and unexceptionable, because at the very Act of Receiving she hath also ordered a devout Prayer on the Communicant's behalf, which by a fervent Amen he is concerned himself to ingeminate. The Body of our Lord Jesus Christ, which was given for thee, preserve thy Body and Soul to everlasting Life. [And here, saith the Scotch Liturgy, shall the Receiver say, Amen.] The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy Body and Soul unto everlasting Life. [Here again, saith that Liturgy, the Party receiving shall say, Amen.] Now therefore, if the Dissenters scruple not to Kneel at their solemn Prayers, they need not so to do in the Act of Receiving the Lord's Supper, as it is by the Church of England appointed to be administered.  
Upon the whole I may well say, considering the Plainness of the thing, and the frequent Apologies made by the Church and her Sons for it, that if any shall yet oppose his own conceited Opinion against all this Evidence, and Charity, (as Mr. Calvin saith upon a like occasion touching Church-Orders) Viderit ipse 
In●●. 1. 4. c. 10.  quâ morositatem suam ratione Domino approbat, Let him see what defence he can make before God for his Sturdiness or Frowardness.  
And yet after all I do humbly conceive, the Church of England would be 
The Church of England would doubtless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, could 〈◊〉 so doing reasonably 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is the 〈◊〉 〈◊〉 recommended from 〈◊〉 in th● 〈◊〉 of ●● 〈◊〉 〈◊〉  content even to injure her imposing Power in this most reasonable matter, could she hope by so doing to reclaim the Dissenting Laity to her Communion. And I think it might deserve to be propounded, with submission to her Wisdom, whether, as matters with us stand, the Punishment however for the Omission, might not be rather commuted by the sanction of the Civil Magistrate into some Temporal or Pecuniary Mulct for charitable Uses: And one Reason here might be taken from the common Observation of the great success of the Test of late, which brought so many to the Church-communion, whom the dread of any spiritual Censures had but little influence upon.  
I will close this Controversy about the Imposition of Ceremonies in the Words of Bp. Gauden, when His Majesty's 
Consideratious touching the Liturgy. P. 38.  Condescending Declaration was yet fresh; Certainly Humane Ecclesiastical Ceremonies, like Shadows, neither fill, nor burden any Conscience of themselves. That which is considerable in them is, as they are in their nature and use comely for the Duty, and Instances either of Obedience, or of Charity and Unity. And it is no less certain, whatever Indulgence as to the Penalty, or Practice of Ceremonies, His Majesty's Clemency may please to grant to some Men of weak Minds and scrupulous Consciences in these things; (which Royal Charity no good Christian will repine at, provided it be used with Meekness and Humility, not Insolence and Factiousness) yet as to the Principle, which 
NB.  the Church of England went by in matter of Ceremonies, it is most true, and undeniably to be maintained even to the Death, that this National Church, as all others, hath from the Word of God Liberty, Power and Authority within its own Polity and Bounds, to judge of what seems to it most agreeable and decent as to any Circumstance or Ceremony in the Worship of God, which the Lord hath left unconfined, free and indifferent in its nature, and only to be regulated and confined by every such Ecclesiastical Polity within itself; where the Consent of the major Part of Church and State, both in Councils and Parliaments, includes the whole, and may enjoin its Rules and Orders in these things upon all under its Jurisdiction, and within its Communion; As well as a Master of a Family may appoint the Time, Place, Manner, and Measure, Gesture, and Vesture, wherein he will have all his Family to serve God with him.  
And very few, I think, if any, do 
☞  scruple our Ceremonies, (which are, as St. Augustin would have them, few in Number, easy in Practice, apt in Signification) who do not also strike at this Doctrinal Principle, upon which the Church hath proceeded, and which she cannot discharge without a wrong to herself, and the whole Catholic Church of Christ.  
And this is a sufficient Vindication to the Reverence and Respect by the Church of England born unto Antiquity in this case; that she retains and goes upon that General Rule, whereby the Customs and Canons of the Churches of God have been founded from the Beginning. Nor is it any prejudice to her Sincerity in this Reverence, that she hath also showed her Liberty in forbearing some Ceremonies then in use, as well as her Authority in enjoining others, and above all her Moderation, in that she hath been content with so small a Number; so small a number, I say, that she is not liable to be charged in any thing so much, as in this: but that she hath also reserved to herself a Power of Ordaining 
Act of Uniform. 1 Eliz.  and Publishing such farther Ceremonies, as may be most for the Advancement of God's Glory, the Edifying of his Church, and the due Reverence of Christ's holy Mysteries and Sacraments.  
And this again is Compurgation enough to her Equity in departing from the Church of Rome, that (Abuses removed) she continues some indifferent Ceremonies still in common with her, as a standing Testimony, that she would never have been divided from her Communion upon the account of things indifferent, no Holiness or Superstition placed in them. But how monstrously unreasonable is it for any now to fly in the face of this Church on the score of three Ceremonies only (but one of which is imposed on the Laity) when the Reconciler can tell them of twenty more, that she might have vouched Antiquity for?  
It may be said, I think, of the three, what Dr. More confesseth of one of them, (which some yet above the rest 
See Reconc. P. 254.  object against, the Cross in Baptism) If the Church cannot make such Additionals as these, she can make none at all.— And she must, I fear, for ever despair of demonstrating her 
Id. P. 153.  imposing Power in any, lest subject unto Scruple.  
For what may they not scruple here, who are no great Friends to external Decency, or Order, or Uniformity in the Church?  
This is the Answer the Reconciler somewhere gives to certain Texts of Scripture alleged for Unity and Uniformity, [If all these Places be considered seriously, saith he, they will be found not to exhort so much to 
P. 320.  Unity of Judgement, but of Affection, not to Uniformity, but to Unanimity, Peace and Concord.] But is it not evident, that they exhort as much as may be unto both? to be of the same mind, and to speak the same thing, and to walk by the same Rule; and as with one Mind, so with one Mouth to glorify God?  
Nor is it any more prejudice to 
NB.  Uniformity, that Unanimity is somewhat preferred before it, than it is to all external Worship; that the internal is of both of greater Value and Necessity. As we are to glorify God both in Body and Spirit, which are his, but chief with the Spirit and Inward Man; so we must labour to glorify him also in the Christian Assemblies both with Faith in the Heart and Confession of the Mouth; by Unity both of Judgement and Affection in the Heart, and by Uniformity, as much as we can, of external Expressions of the same, as so many genuine Pledges and Testimonies of it; by one Mind and Heart, and by one Mouth; though principally still by the Unity of Faith and Charity within, if we respect the Judgement of God, who is the Father of Spirits; but if we regard the Judgement 
☜  of Men, before whom we are to glorify God, it must be chief, as by external Worship, so by the Witnessing our 
1 Cor. 14. 23.  Unanimity of Soul in the same by our visible Order and Uniformity. And this is not only a natural result of being of one Heart and Mind, but tends very much to the producing and nourishing of Peace and Concord in the Church. I am not, I confess, in love with the Reconciler's Notion of Reverence and Order; that as some sit, some stand, some kneel at Common-Prayer,— and this without confusion, so may 
P. 338.  some sit, some kneel, some stand, at the receiving the Sacrament,—] The Church of England is of another Opinion, which calleth upon her Children all to 
Strange it is to consider; We commend the Beauty of Uniformity everywhere almost b●● in the Church.  kneel at the Confession, and stand up at the Greeds, and say Amen at the Prayers, etc. And this Uniformity is according to the Practice of the Church of God both under the Old and New Testament.  
But should such a Liberty as this be introduced by the Abatement of public Impositions, we should certainly open a gap to this Inconvenience. Many who new conform in obedience to the 
P. 342.  Laws (Cassandrian Conformists, I think, the Reconciler somewhere calls them, and such he represents himself to be, as 
Pref. p. 59  arose from Super-conformity, even in Cathedrals, as from Half-conformity) when the Laws and Canons requiring this Conformity shall be suspended, will also vary in their Practices, and be as careful of doing no more than shall be then exacted of them, to the full, as now they are of doing no less: And from this Variety and Change must needs ensue Censures and Animosities on either side; while some will be judged superstitious for their Fondness to old Ceremonies, 
P. 341.  the Law which enjoined them being relaxated or abrogated; and others reflected upon as mutable Weathercocks, and Apostates from their former Profession, etc.   

SECT. X.  
ANd after all it is questionable, What one of the Dissenters we should hereby gain over to our Communion, that will not as readily be reduced some other way? The Reconciler, I perceive, dare not engage far for them. But then he adds;  [Suppose that we by yielding in 
P. 327.  these matters should not reduce one of the Tribe of our Dissenting Brethren, yet should we take off their most plausible Pretences, and leave them nothing which could be rationally offered as a ground for Separation, or Accusation of our Proceed against them; whereas, while we continue the Imposition of these things, they cannot want Objections to oppose, though not against their own Submission to, yet against our imposing of these things as the Conditions of Communion.— This Condescension in Superiors would 
P. 329.  evacuate and fundamentally cut off the ground and the occasion of their Pleas.—] 
I am not desirous to urge any thing against the gracious Condescensions of our Superiors, wheresoever, and to whomsoever they judge it reasonable: And it cannot be denied, but if the Laws were removed, there could be no possible Pretext to be made against them; but whether as plausible Pretences may not still as rationally be offered against what shall be yet left standing, I am somewhat in doubt. We have to do with a sort of Men, that will never want some alledgment or other to accuse the Public Proceed. And 'tis ingenuously confessed by the Reconciler, that whatsoever they now clamour against the Impositions, they have nothing reasonably to object against their own Submission to them, much less as a ground of Separation, because of them.— Again, saith he,  
They who at first dissented from the 
P. 330.  Constitution of our Church, declared, they did it purely on the account of these things: If therefore the forbearance to impose them will not prevail upon them to embrace Communion with us, we shall have the Advantage over them, that to all reasonable Men it will appear, that they are not the genuine Offspring of the Old Dissenting Protestant, but a New upstart Faction, which call for such Conditions of Communion, as their more sober Brethren never dreamed of.] This, I think, appears unto reasonable Men pretty well already by those separate Assemblies which the first Dissenters did not dare to plead for. Yet I esteem it no great Glory for any to be the genuine Offspring of those Old Dissenters neither, who were but an upstart Faction then, as the worst of these are now; nor do I think we have any Obligation to a kind Remembrance of them, who first led the Dance, and broached those Principles, which our 〈◊〉 Dissenters do only improve a little, and build upon.  
This hath been long since urged in 
Mr. Mason Serm. p. 67, 68  the case, [As you rejoice the ‛ Papists, so you encourage the Brownists, who build their Conclusions upon your Premises, and put your Speculations 
See more to this purpose in 〈…〉  in practice. For have not your Ringleaders proclaimed, that our Government by Bishops is Popish, our Liturgy Popish, our ministering of Baptism with the Cross Popish, our Kneeling at the Communion Popish, our Holy Duties Popish, and almost Every Thing Popish? Wherefore the Brownists having learned that the Pope is Antichrist, and the present Church of Rome Babylon; and hearing a Voice from Heaven, crying, Go out of her, my People, that ye be not Partakers of her Sins, and that ye taste not of her Plagues, have upon your former Premises gathered a Practical Conclusion, 
☜  and made an actual Separation and Rent from the Church of England. And surely, my Brethren, as they had their Original from your Positions, so now are they strengthened by your Practices. For they may well think, that such learned and virtuous Men, so famous and renowned Preachers, knowing a Woe pronounced against them, if they preach not the Gospel, would never suffer themselves to be silenced for matters which they judged indifferent. And therefore they will take it as granted, that the things you stick at are in your opinion simply unlawful. And upon this dangerous Position they will build another: For if the Liturgy of the Church of England, as it is enjoined at this day to be performed, be such, as a Minister cannot execute his Function with a good Conscience, than they conclude, that neither may the People hear it with a good Conscience, because their Presence were an Approbation of it. Thus the unquiet Will of Man will still be working, even till it run itself upon the Rock of its own Destruction.]  
Here we see the true Occasion and Rise of all those separate Congregations in the Nation, whom the Reconciler himself (notwithstanding his abundant Charity to Dissenters) believeth to be schismatical. 
Pref. p. 59  [And 'tis agreed on all sides, 
Book, p. 23.  saith he, that Schism is a very great Offence, and by the Writers of the Church of England, and by the Primitive Fathers it is declared to be a Sin in its own nature damnable.] How little Encouragement then have we to indulge unto, or confide in such Men, or their genuine Offspring, or (whatsoever may be urged for the Men) their schismatical Principles.  
With what Reason and Zeal have the most learned and pious Sons of the Church of England appeared all along, even against those first Dissenters, and leading Patriarches of the Nonconforming Brotherhood?  O what a grief ought this to be to their Souls, saith one, so to 
Mr. Mason ep. ded. to his Serm.  oppose themselves against such a Learned and Religion Church! and so irreverently to traduce that holy Book of Common-Prayer, a Work of so great and admirable Excellency! Concerning which I may truly affirm, that it hath been cut up like an Anatomy, every Vein of it hath been opened, every Corner searched, every Rubric ransacked, not a Word, but hath been weighed in the Balance, not a Syllable but hath been sifted to the uttermost, and yet for all this, like to the Bridge of Caesar, the more it is opposed, the stronger it stands. 
And again, To come to the Form 
Id. Serm. p. 22.  of Common-Prayer, as it was established by Queen Elizabeth, O what Blessings hath the Lord vouchsafed the People of this Land by means of that Book! How many Millions of Souls have received comfort by it! How many thousands of Learned Men have commended and defended it! You shall hear one for all, even that Judicious Jewel, in whose opinion it containeth nothing, either disagreeing from Holy Scripture, or misbeseeming sober Men. And yet it hath pleased our Gracious Sovereign, that some things should be explained, that the Public Form of Prayer might be free not only from Blame, but from Suspicion.]  
This excellent Book, we know, hath been since deliberately reviewed, and certain Alterations made in it by the best Advice and Authority in the Kingdom: And yet some Men raise fresh Objections, even from those Alterations. What can we suppose will ever satisfy them, unless they may themselves prescribe and govern all? Let me here recommend to an impartial Consideration the Words of a very Reverend Person on this occasion.  
When God, that here calls us unto Peace, shall one Day call us to account, 
Dr. Frank. Serm. at St. Paul's on Col. 3. 15.  how gracious and thankful we have been for his calling us to it; what we have done or not done towards it; Consider, I beseech you, whether you think seriously in your Hearts, that it will there pass for true Endeavours for Peace to answer thus: Lord, we have been all for ' Peace, 
☞  and we petitioned for it, but we could not have it upon our own Conditions. We would have agreed for a Public Service, but we could not have it of our own making. We could well enough have condescended to an Uniformity, but they would not let us, that were the Inferiors, set the Rule. We yet agree in the Articles of the Faith; only for Indifferences we keep still off. We are all saved too, we confess, by the Cross of Christ, but the very Sign of it we thought enough to keep us still asunder. We were zealous for thy Worship, but we would not be confined to it by any imposed Rule of Reverence and Order. We could indeed have yet submitted to it ourselves, but we, some of us, had taught the People otherwise, and were ashamed to unteach them. We might perhaps have easily come in at first, but now we have so long stood out, that it is not for our Honour to retreat; they will call us Turncoats and Apostates, and we shall lose the People quite. Gracious and kind notwithstanding we have been in our Deportments, but 'twas only to our own Party; Thankful besides to God, though we kept not indeed any solemn Days of Thanksgivings, or as perfunctorily as we could; we would go no further. In the Sum, We have done all we could to have Peace upon our own Terms, but we could not obtain it, unless we would submit to Decency and Order; And so it stands.  
And when our Governors and Superiors, called to the same account, shall be content to stand to our own Confessions, that they imposed nothing but for Unity and Order. Think soberly, I beseech you, on which hand lies the true Plea for the Endeavour of Peace, where lies the Perverseness, where the Compliance? And if this be the business, as I fear it is too near it, I shall leave the whole World to judge, whether Peace truly rule in the Hearts of those, who upon their own Terms only seek it, whether they answer their Callings, or are thankful.]  
Nevertheless if it shall still be thought expedient, for mere pity and commiseration-sake to some weak and prejudiced Dissenters, to importune the Church and State for some Condescension farther in scrupled Ceremonies and certain disputable Clauses of the Liturgy (which is the professed Design of the Reconciler alone to plead for in certain Passages of his Treatise) it ought certainly to be done without any affront to the Establishments, 
☜  or Reflection upon the Authority of those that are to govern us. We should not at the same time endeavour to extort that by plain dint of Argument and Necessity, which we sue for as an Act of special Grace and Favour. And I do readily enough subscribe to the Words of Bp. Taylor, which he makes use of in the case. If the Question be, Who 
P. 224, 225.  shall yield? The Governors certainly have Authority, and others say, they have Reason. The one ought to be pitied, and the other to be obeyed, but both aught to yield. Only the Subject must yield outward Obedience, though otherwise it were not necessary: yet if it be lawful, it accidentally becomes so. And if it be not lawful, or if he thinks it is not, yet he must be careful he give no offence, but modestly, humbly, and without reproach offer his Reasons against the Law. But then the Governors also must yield; (so far as they apprehend Reason so to do) They must not consider, how much is possible for them, but how much is fit; they must meditate nothing of Empire, (doing things merely because they have Power in their Hands) but much of Charity; they must consider, which will do most good to the Souls to which they relate; they must with Meakness instruct the Gainsayers, and with Sweetness endeavour to win them, and bear with the Infirmities of the Weak, if they can perceive the Weakness to be innocent.]   

SECT. XI.  
I Have now finished my Animadversions upon the first Proposition of the Reconciler, which he prosecutes so largely, and with so many reflecting Passages upon the Church of England in this his Book, against the Imposition of unnecessary Ceremonies, (as he calls them) and retaining some Disputable Passages in the Liturgy, which he nowhere reckons up. It only remains, that I press him to a speedy Dispatch of his promised Endeavours upon the second, wherein he undertakes to prove, with Words of Truth and Soberness, That Separation from Communion with us on the account of those few scrupled Ceremonies and Disputable Expressions is sinful and unreasonable as well as mischievous.  
I will only remember him, that this is one of the best Periods in his Apology or Preface for a favourable Construction of what he hath already done; and that Disservice as well as Disrespect, which the Application of some Arguments and Phrases in his Treatise may do the Church of England and her Honoured and Apostolical Governors.  [Since I, who do humbly plead for Condescension, do intent, God willing, to plead as stiffly, and I hope 
☞  with more conviction for Submission to the Constitutions of the Church of England.] 
He hath given us some taste here and there of his great Abilities this way; I will only touch upon a few Passages, and so conclude.  
These Arguments fall, many of them, with more weight on our Dissenters, 
P. 58.  provided they can show no Law of God plainly forbidding their Submission to these things. For let me ask them in the Spirit of Meekness these few Questions. Do they prefer Mercy before Sacrifice, who will not submit to Rites or Circumstances, or to the Use of things nowhere forbidden in the Word of God, to prevent Schism and all the dreadful Consequences of it? but rather will give cause to their Superiors to judge them scandalous Resisters of Authority, and pertinacious Disturbers of the Church's Peace? Are they compassionate towards the Sheep, according ●o our Lord's Example, who rather will refuse to become Labourers in his Harvest, and Teachers of the Gospel of the Kingdom of God, than submit to these little Things in order to their regular Performance of this blessed Work? Do not they scandalise, offend, and contribute to the Ruin of Christ's little ones, who do involve them in a wretched Schism, on the account of things, which they may lawfully submit to? Do not they shut up the Kingdom of Heaven against Men, who forbidden them to enter, when they may? Do not they impose heavy Burdens also, (and that 
NB.  without Authority) who say to their Disciples, Hear not the Common-Prayer; Receive not the Sacrament Kneeling; Suffer not your Children to be signed with the Sign of the Cross; Communicate not with that Minister who wears a Surplice, or with that Church, which imposeth any Ceremonies, or Constitutions, but concerning the Time and Place of performing Public Worship. If the good Shepherd should lay down his Life for the Sheep, ought not they to lay down their unnecessary Scruples for their sakes? If nothing doth so scandalise Christ's Followers, as to find their Teachers at discord and divided, can they act as becometh his Disciples, who are not willing to procure Unity and Concord, and to avoid this Scandal, by their Submission to things indifferent in their own Nature, and not forbidden in the Law of God?  
Though it could be lawful for the Dissenter to refuse Obedience to the 
P. 149.  things imposed, yet if it be not absolutely his Duty so to do, he cannot be excused for neglecting, what is so expedient for the Peace, Unity, and Welfare of the Church.  
Once more, The great Rule of 
P. 187.  Equity, if duly weighed, would mightily conduce unto the Satisfaction of Dissenters in many of their Scruples, and let them see, that in those matters, which are not apparently forbidden by the clear Word of God, they ought to yield Obedience to the Commands of their Superiors; for do not they expect Obedience from their Children in like cases?  If, as the Author of the Friendly Debate doth put the case, you had 
Ibid.  commanded your Children and Servants to come at ten of the clock into your Parlour to Family Devotions, requiring them to come dressed, and to kneel at their Devotions, would you permit them to refuse to come at the Time, and to the Place appointed, because all Times and Places are indifferent to God? or in the Garb appointed, because God regards not Habits? or to refuse to kneel, because they may pray standing? Would you not esteem them Contemners of your lawful Authority, and needlessly and sinfully scrupulous in those matters? And must you not by the same Rule be guilty of contemning the Lawful Authority of your Civil and Spiritual Fathers, and of the Masters of Christ's Family by your Refusal to submit unto their Constitutions in Matters of like nature, upon the like accounts? 
I have done both the Reconciler and the Church Justice in the exhibiting these excellent Passages again to view. And I must conclude, that I have not anywhere offended him, who hath solemnly declared, That there is nothing 
Pref. p. 3.  in the World, in which he shall more hearty rejoice, than in a clear Conviction, that in that Part of his Discourse, which doth concern his ever honoured Superiors, he hath been (somewhat at least) mistaken.— However it prove, I have endeavoured and offered at it without Gall and Bitterness, or any such Transports, which are unbecoming a Loving and Dutiful Son in wiping off the Reproaches cast upon his Dear Mother, the Church of England, with her true Apostolic Guides and Rulers, and Supreme Governor.  
And in some things, I am sure, I may justly challenge his Promise both of Thanks and Retractation; or expect however a better Explanation of more doubtful Passages, than any that are to be found in our Common Liturgy.   
Sed Veniam pro Laude peto.—  
FINIS.   

A TABLE OF THE CHIEF CONTENTS Of these Animadversions.  

SECT. I. The Sum of the Reconciler's Apologies in his Preface represented. P. 1.  
SECT. II. His great Proposition laid down; with a farther Declaration of what he professeth to plead for, here and there, expressed to his fairest Advantage: with 2 or 3 Queries to be well resolved by all, that will determine rightly of what he makes the Issue of it. 5.  
SECT. III. Divers Passages noted in the Reconciler, which exceed his former Bounds and Limits; some tending to prove the utter Unlawfulness of imposing any Ceremonies, especially significant. Others slandering both our Reformation, and the Defenders of it; the Reverend Dr. Stillingfleet more particularly. 19  
SECT. iv That it ought to be duly considered by how great and sacred Authority the Things excepted against by Dissenters stand established, and that, after the mature Examination of all their Pretences; Of the Act of Uniformity primo Eliz. Of the excellent Passage of King James appealed to by the Reconciler. His Judgement of these Matters more at large from the Conference at Hampton-Court and the Constitutions and Canons Ecclesiastic, with his Ratification of the same. Particularly of the Subscription required, and the Moderation of our Church therein compared with that of Geneva. 33  
SECT. V The Words of King Charles the first, the Royal Martyr, and best of Kings and Men, as he deservedly styles him. The Arguings from 1641, and 1660 reflected upon. The Martyr's grounded Value for the Church of England, and her Establishments from his Declaration presixed to the 39 Articles; and his Ratification of the Constitutions and Canons 1640. (among which the 4th Canon is particularly considered, with the Dissenters merry-andrew's sporting about it.) Some other weighty Citations from the Royal Martyr's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54.  
SECT. VI The pretended Suffrage of his present Majesty. Some Observations about His Royal Declaration from Breda; and the other of Ecclesiastical Affairs appealed to by the Reconciler, with his Extatick Loyalty in the Adoration of it. The Act of Uniformity in pursuance of the same 14 Car. 2. A peaceable Mind, and Willingness to learn, and charitable Exposition most due from Subjects to so august an Authority. 67  
SECT. VII. The Public Apologies of the Church 〈…〉 Concerning Alterations in the Liturgy. 2. Of Ceremonies, why some abolished, and some retained by her. The Unkindness of the Reconciler in his Reflections of Unmercifulness in her Impositions, etc. 84  
SECT. VIII. The Question of Ceremonies and the Impositions of them resumed. Apostolic Authority and Practice for it. 1 Cor. 11. accommodated hereunto and vindicated. The Determinations of the Universal Church agreeable hereunto. A double Instance enlarged upon from the Reconciler. His Restrictions to Positive Decency considered, with the Reasons offened in favour of the same. An Intimation of the Danger of calling Ceremonies unnecessary in the Vulgar Notion. The Opposition made to them a Step to Innovation in Civil Matters. 109  
SECT. IX. Of Kneeling at the Sacrament, the only scrupled Ceremony imposed on the Laity. The Reasonableness, Fitness, and Antiquity of it vindicated. A Defect of Candour in the Reconciler noted, with reference to the Church's Rubric, or Declaration about this Ceremony. A modest Proposal of the Change of the Penalty to a Pecuniary Mulct for Charitable Uses. A Close of the whole Dispute of Ceremonies. The Reconciler's too indifferent regard for Uniformity. 128  
SECT. X. The small Success hoped for from this Indulgence so passionately contended for. All other Separatists, whom the Reconciler owneth for schismatical, do build upon the Principles of the first Dissenters, that is, the Old Non-Conformists or Puritans. Some considerable Passages out of Mr. Mason and Dr. Frank's Sermons. The Matter in Issue closed with the Words of Bp. Tailer. 146  
SECT. XI. The Reconciler urged with his Promise of a Second Treatise; wherein he engageth to plead as stiffly, and, as he (reasonably enough) hopes, with more Conviction, for Submission to the Constitutions of the Church of England; which is a most undoubted Expedient for Peace. With a Specimen of his excellent Abilities this way. 157