of the Unity of the Spirit in the bond of peace and labour and study not how to widen and gall and rankle but how to salve and heal these unhappy sores of the Church and State And as Mr. Calvin saith Epist ad Catech. Genev. When we shall come to that great Tribunal where we are to render an account of our Ministery There shall be no question concerning Ceremonies neither shall this conformity in outward things be brought to examination but the lawful use of our liberty and that shall be adjudged lawful that conduceth most to edification Let therefore all our care circumspection and diligence tend to this which we may know so far to succeed as we become Proficients in the serious fear of God in sincere piety and unfeigned Sanctity of manners I know you will all joyn with me to condemn those pitiful pretences which are still to be heard from the mouths of some profane persons to excuse their not frequenting of the Lords Supper a Sacrament which may assure them of infinite comfort and blessings if they did not obicem ponere make themselves uncapable They pretend a grudge against a neighbour on a punctilio of profit or reputation or perhaps a pet against their Minister for demanding his Dues or reproving their Vices and therefore they cannot come It is the very same that is pleaded against the Communion of the Church in whose Peace and Communion they might have Peace and Salvation they have some perverse Opinions of their Brethren or Minister some point of Reputation profit or trade lies in the way or some strange reports have been whispered in their ears by Schismatical persons the truth whereof they had never time to examine nor discretion to judge of and yet there are such invincible prejudices created within them that they cannot be reconciled Non amo te nec possum dicere quare that is they must keep at a distance and live in hatred and malice though they have no reason for it But when God shall call us to an account for our ignorance and uncharitableness and make inquisition for the Authors and grounds of all those divisions that obstinacy and cruelty that hath been practised among us what shall we answer him can we say as Saul did except it be falsly I have kept the Commandments of the Lord it will be replyed then what meaneth the lowing of the Oxen and the bleating of the Sheep that are gone astray if it be pretended that they are set a-part for a more solemn Sacrifice the Prophet demands hath the Lord as great delight in Sacrifice and burnt-offerings as in obeying the Voice of the Lord Behold to obey the Commands of God for Peace and Charity is better than Sacrifice and to hearken than the fat of Rams Shall we say all our divisions were occasioned by misinformation that the Cause of God and the Kingdom of Christ were concerned or that it was done in opposition to a Ceremony because we would not receive the Sacrament on our Knees or see our Minister wear a Surplice or because we would not submit to the injunctions of our Rulers in matters of Decency Vbi ad summum illud Tribunal ventum fuerit ubi reddenda erit olim functionis nostrae ratio minima erit de Ceremoniis quaestio Cal. Epist in Catech. Genev. or which is as much as any of the rest because we would not eat with Publicans and sinners Consider if this be not contrary to our Saviours rule of preferring Mercy above Sacrifice when we sacrifice Mercy and Peace and Charity which are so strictly commanded to our own ignorance or interest or to the discontent and maliciousness of wicked men which are so peremptorily forbidden Remernber the Blessing pronounced to the Peace-makers by our Saviour and the Curse against them that are Contentious and obey not the Gospel and then think whether true Comfort and Piety do lye most in being instruments of Peace of Mercy and good Works Deterior est qui recedit ab Ecclesiae concordiâ in baeresin aut Schisma demigrat quam qui impurè vivit salvis dogmatibus Eras de Eccl. concordiâ p. 113. or in being Fire-brands in the Church of God instruments of Satan accusers of the Brethren enemies of Peace and authors of Confusion And think often that God hath made our following of Peace a condition of Salvation as well as of Holiness Follow peace with all men with all our Christian Brethren more especially without which no man shall see the Lord. The Plea of Templum Domini will but aggravate the guilt of such as do steal Jer. 7.4 and murther and commit Adultery and swear falsly Is this House which is called by my Name become a den of Robbers What greater dishonour can we do the Church of God than under pretence of Zeal for Reformation of things inconsiderable and doubtful to open a gap for the greatest impiety such as Rebellion and Schism a contempt of things Sacred and Civil which have been after mature deliberation and Primitive custom legally established in the Church of God If men do indeed desire the honour and safety of Religion and the whole Nation there is no better method of effecting it than by a hearty endeavour that we may all speak and mind the same things and keep the unity of the spirit in the bond of peace by this the power of godlinefs will appear as well as the form of it when that Dove-like spirit shall possess our Souls and banish all those proud and wrathful dispositions that do as much hinder the righteousness of God James 1.20 as love and charity to our Brethren What an honour is it to be a Repairer of the breaches of Sion to settle the Ark of God that hath been so long in a wandring condition to convert Thousands of Souls from the error of their ways and as the good Samaritan pour in Wine and Oyl to their wounds that have fallen among Thieves in their journeying from Jerusalem to Jericho If Christ will so graciously reward at the last day all those temporal and bodily supplies that we bestow on his distressed Members as himself hath expressed Matth. 25.34 much more bountifully will he recompense all that labour of love which we manifest for the preservation of those Souls which he redeemed with his precious bloud to reduce a sinner from the error of his ways by a mild reproof a seasonable instruction a peaceable and pious example This is to be as Moses was to Aaron Exod. 4.16 instead of a God and a Saviour unto them Great is the advantage and opportunity that those Men have who by their parts and reputation have an influence upon the spirits and consciences of their misguided Brethren if they would instruct them in this plain lesson of preferring works of mercy and charity above all external services whatsoever if they would convince them how hateful to God a Pharisaical temper is that disposeth Men
be thought to be just and not rash To which I answer that as Judges who in too great passion do condemn a Malefactor that is really guilty may be unjust because they are acted rather by a certain ferity of mind than by the love of Justice so that separation which proceeds from hatred though it may have just causes yet is unjust Again the rashness of separation appears à posteriori when it is made on a light occasion that is where there is not a great and intolerable Persecution nor Heresie nor Idolatry For First If the Persecution be tolerable that is if it do not concern our Lives or things necessary thereunto we may not catch at an opportunity of departing for as they that delight in a Civil War though they have the better cause and just occasions yet because they are glad of such occasions they are Murtherers and Enemies of their Country 2ly Separation is rash if the Error in the Church from which he departs be neither Heresie nor Superstition for if the Error be tolerable as a Superstitious Rite may be we may not separate as a sick Man is not to be forsaken unless his Disease be deadly and contagious and then not without grief Lastly Separation is rash when it is made because of corruption of manners to which purpose our Saviour said they sit in Moses Chair therefore do whatever they say unto you This is the meaning of our Saviour Where-ever the Purity of Doctrine doth remain there God hath a Church though over-spread with many scandals Now an unjust Schisme is that which is made where there is no Persecution or Heresie no Error Superstition or Idolatry none or but few scandals such was the Schisme of the Donatists And this is the greatest degree of Schisme and it is either negative which is a bare departure onely without gathering of new Congregations or positive when another Church is erected which doth separately use Ecclesiastical Laws and the administration of the Word of God and Sacraments which the Scripture calls setting up of Altar against Altar for though a peaceable departure from the Church may be lawful and just yet if new associations be entred into it is unjust for this cannot be done unless there be real hatred between Brethren contrary to Christianity for the end of the Commandment is charity It must therefore be considered again and again whether the cause of this separation be of so great moment as that the glory of God and Salvation depends upon it so Cameron I shall add to these that saying of Bishop Davenant I boldly affirm De pace p. 24. that such as are in an Error and yet are prepared to entertain Brotherly Communion are more excusable before God than they that do maintain true Opinions in Controversies not fundamental but refuse Communion with such true Churches as do desire it And therefore when they that separate do plead that they agree with us in the fundamentals of Faith they do not excuse but aggravate their Schism in violating the unity of that Church which is sound in the Faith St. Aug. contra Faustum l. 20. c. 2. For 't is not diversity of Faith but the breach of Unity that makes a Schismatick Yea suppose saith Mr. Ball c. 10. p. 197. They hold many of the same Ordinances as Prayers and Preaching Tercul of Jovinian Quaedam probat quaedam improbat i Omnia improbat dum quaedam probat but come not to the Communion this makes them Separatists for they account none to be of their Communion who joyn not with them in the Lord's Supper Sacramentorum communione sociamur saith St. Aug. contra Donat. Now all these circumstances considered viz. that our Church is sound in the Faith not guilty of intolerable Persecution or Idolatrous Superstition nor notoriously scandalous I say for Persons not only to separate from us but contrary to the Apostles practice on greater occasions contrary to the judgment of all ancient and modern Divines contrary to their own paeinciples and the common rule of justice of doing that to others which we would have done to our selves contrary to the publick Oaths and protestation of * Such as were ordained by Bishops many that practise it and which if it be admitted will be the ruine of their own Churches as well as ours to raise new Churches distinct in Ordinances and Communion from ours Bucer on Zephany says it doth more hurt than drinking whoring is the greatest degree of Schisme A sin which no pretence of greater purity of Ordinances or more powerful preaching nor a life that is Angelical nor Martyrdome it self can warrant or expiate It may make both the Ears of those that are guilty to tingle when they shall hear how the Ancients aggravate this sin and what judgments they denounce against it That it is a work of the flesh contrary to the Law of Charity and the mother of confusion we learn from the Scripture that it puts us out of the Communion of the Church and so of the promises and priviledges thereunto belonging that it is a greater scandal than corruption in manners and in divers respects worse than Heresie These are common themes wherein Men of all Perswasions do agree and yet few do observe them S. Chrysost The contentious are worse than they that pierced the Body of Christ for he gave his Natural Body for the preservation of his Mystical Body which they rent and wound And as our Saviour told the Pharisees I dare confidently say a private murderer shall make an easier answer than a publick disturber Bishop Hall in his mischief of Schisme the Publicans and Harlots should enter into the Kingdom of Heaven rather than they who were so filled with prejudice and resolved upon their lusts that they were averse from all good counsels which he offered to them And if the severity of the punishment doth argue the greatness of the sin the Woes which our Apostle threatneth to such v. 11. and the blackness of darkness which is reserved for them for ever v. 13. may convince us how hainous the sin is Be not deceived saith Ignatius if any one follow him that maketh a Schisme Ad Philad he shall not inherit the Kingdome of God and he adds a Reason if any one walk about in a strange Opinion he is an Enemy to the Passion that is he is a carnal Man By this only sin saith St. Augustine that a man is separated from the unity of Christ's Church contra Donat he shall not obtain eternal life Though they be consumed in the Flames or devoured by Beasts this will not be the crowning of their Faith but a punishment of their perfidiousness saith St. Cyprian De Simpl. elericorum And St. Paul saith as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sons of contention God will render indignation and wrath Rom. 2.8 tribulation and anguish But it is very preposterous to condemn any
pray against their Governors and Brethren instead of praying for their Enemies and use less reverence to the God of Heaven than to mortal Men it is as clear as any demonstration in Euclide that they have not the spirit of God to assist them in that duty wherein they are most confident of it that for the reason given in the 2d part of the Text because they are sensual The second part of the Character That sensuality is the ground of separation notwithstanding the pretences of the spirit will be no difficult task to prove and therefore I shall not take into the personal impurities of some deluded Sectaries and thence reflect upon the whole Party which is their own practice but a pitiful one for Si insectari personas sit causae deploratae indicium eorum causa est deploratissima but shall only consider the principles on which they act the means which they use and the ends which in all Ages they have designed all which will prove them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be sensual The signification of which word will best appear by the Antithesis in the Text for if they have not the spirit of God to authorize or act them in what they do it must be from some lower principle and that is either corrupt and carnal reason for right reason is from God or from meer sensuality that is such sentiments and motions as are common to the Beasts with us In this sense Tertullian being yet a Montanist who called themselves Spirituales used the word against the Catholicks whom he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Jude more plainly expresseth by walking after their own lusts for in such Men v. 18. both Reason and Religion are made subservient to the sensual faculties of the Soul to promote worldly and carnal interest There is in the will and affections of such Men a vicious inclination to make provision for the flesh to fulsil the lusts thereof Now the lusts of Men are by St. John distinguished into three sorts the lusts of the flesh the lusts of the eyes and the pride of life the three Idols of the worldlings under the names of Pleasure Prosit and Honor which though every one cannot pursue severally at once yet as opportunity serves they are well-willers to them all And certain it is as both the Scripture and Philosophy observes our Lusts do make us degenerate into Beasts and as the Beasts differ in their dispositions according to their several kinds so do sinners according to their several lusts resemble some beasts more than others Quem non vincit gula vicit philautia some are like Swine for their filthy conversation others like Goats and Satyres for uncleanness others like Foxes and Wolves for subtilty and cruelty and in uno homine mille ferae When Reason it self as well as the irascible and concupiscible faculties of the Soul are acted by the sensual and fleshly appetite no Beast is more hurtful and brutish than a Man And now I have but one supposition to be granted and I hope our greatest Enemies will be so charitable as not to deny it That in the Church of England we do profess a sound Faith and may lead a godly life This I will not take pains to prove now having spoken to it at large I only add this That I believe as many Learned and Pious Men have both by their Lives and Deaths their Pious Works and Writings as much honoured and defended the Church of God Militant and are now added to the Church Triumphant from the Church of England since the Reformation as from any National Church of the like extent ever since the Apostles days nor did any of the noble army of Martyrs and Confessors now in Heaven hold Communion with a better established Church while they were Militant here below We want nothing but humble devout and thankful hearts to make us an happy People To which end I recommend to you the advice of St. Augustine to Dioscorus disswading him from curious questions If any saith he shall propose to you questions of subtilty tell them It is not your study if they ask What then is it that you do study Answer them thus I have learnt how without the knowledge of such things a Man may be happy Now if we may not only communicate with this Church without sin but have all things necessary to a holy and happy life administred it must be levity and inconstancy some carnal sensual or worse designs that hurry us to a Separation I wish they that have been chief actors would examine their Consciences what they have added to their own inward peace and spiritual comforts by all the troubles and distractions which they have occasioned to their Brethren and where they think the account of all the rapine bloudshed and confusion besides the present hatred and fierce animosities that have so long overflown us and now threaten another Deluge will be charged at the last day But to my purpose which is to prove Sensuality to be the ground of Separation De unitate Ecclesia S. 8. Let no Man think saith St. Cyprian that good Men can be drawn from the bosome of the Church the Wind cannot dissipate the solid Wheat to which St. Augustine adds that by the very act of separating we shew our selves to be Chaff and no Wheat But that I may as much as is possible remove all prejudice against my discourse I shall first acquaint you with what the Scripture says concerning Separatists The first were the Pharisees whose Motto was Stand off I am holier than thou who challenged not only the Keys of Knowledge but of Heaven also to let in and shut out whom they pleased insomuch as they said that if but two Men of all the World were to be saved one of them must be a Pharisee what painted Sepulchres doth our Saviour discover them to be proving them to be guilty of greater sins denouncing against them greater judgments Matth. 23. and representing them at a greater distance from the Kingdom of Heaven than Harlots and Publicans St. Paul gives the like description of some in the Church of Rome Rom. 16.17 18. Mark them that cause divisions among you Why what of them they are Gnosticks Men of more than ordinary Knowledge and Piety No says the Apostle if you do inspect them narrowly you shall find that though they pretend the Kingdome and Scepter of Christ they do not serve the Lord Jesus Christ but their own bellies and that by vile arts too for with good words and fair speeches they deceive the hearts of the simple The like Persons we find in the Church of Corinth 1 Cor. 3.3 whom St. Paul chargeth with carnality and proves it too There are among you envying and strife and divisions and can you deny that you are carnal No conclusion can result more naturally from proper premises than this of being carnal where envy
differences is guilty of Schism so that Schism is an Ecclesiastical Sedition as Sedition is a Lay-schisme p. 193. Q. What is the definition of Schisme Answ Schisme is an unnecessary separation of Christians p. 195. from that part of the visible Church of which they were once Members Q. When is Separation necessary Answ Separation is then necessary when nothing will save us from the guilt of Conscience but open separation p. 195. Q. When is Schisme complete Answ These two things make Schism complete First The choice of a Bishop in opposition to the former 2ly The erecting a new Church and Oratory p. 196. for the dividing Party to meet in publickly As in the late famous controversie in Holland de Praedestinatione as long as the disagreeing Parties went no further than disputes the Schisme was unhatched but as soon as one Party swept an old Cloyster and by a pretty Art suddenly made it a Church by putting a new Pulpit in it for the separating Party to meet in what before was a Controversie became a formal Schisme p. 197. Q. What is the danger of Schisme Answ What the Ancients spake by way of censure of Schisme in general is most true and they spake most strange things of it for they saw p. 198. that unadvisedly and upon fancy to break the knot of union betwixt man and man especially among Christians upon whom the tye of love and communion doth especially rest was a crime hardly pardonable and that nothing absolves a Man from the guilt of it but true and unpretended Conscience And p. 192. Heresie and Schisme are things of great moment the one offending against Truth the other against Charity and both are deadly Q. Was the Schisme of the Donatists any way excusable Answ No they were compleat Schismaticks upon the grounds before mentioned p. 196. nor was there any necessary cause for their Separation for the occasion of the Schisme was an Opinion that where good and bad were mixed there could be no Church p. 205. by reason of pollution evaporating as it were from sinners which blasted the righteous and made all unciean whereas in his Congregations he pretended that wicked persons found no shelter p. 206. Q. How was this Schisme of the Donatists refuted Answ By this one maxime of St. Augustine which was irrefragably asserted Vnitatem Ecclesiae per totum orbem dispersae propter nonnullorum peccata non esse deserendam That the unity of the Catholick Church is not to be forsaken for the sins of some that are within it p. 206. Q. Though in this Schisme the Donatist was the Schismatick p. 208. yet might not any one communicate with them if occasion so required if so be they did not flatter them in their Schisme for why might it not be lawful to go to Church with th◠Donatist if occasion so required since neither Nature nor Religion suggest the contrary why may I not be present at such publick Meetings as pretend Holiness p. 209. so there be nothing done but what true Devotion and Piety brook Yea why may I not go to an Arian Church if occasion require p. 215. so there be no Arianism expressed in the Liturgy Answ 1. You may not communicate with such because of the danger of Schisme before mentioned 2ly Because it is not lawful no not for prayer hearing conference or any other religious office whatsoever for People to Assemble otherwise than by publick order is allowed for why should Men desire to do that suspiciously in private which may be performed warrantably in publick p. 229 230. Q. But what if they to whose care the execution of the publick service is committed do some things unseemly suspicious or unlawful p. 209. if their Garments be censured as or indeed be superstitious what if the Gesture of Adoration be used at the Altar what if the Homilist or Preacher deliver any Doctrine of the truth of which we are not well perswaded Answ Yet for all this we may not separate except we be constrained to bear a part in them our selves p. 210. The Priests under Eli had so ill demeaned themselves about the daily Sacrifice that they made it to stink yet the People refused not to come to the Tabernacle nor to bring their Sacrifices to the Priests for in Schismes which concern fact nothing can be a just cause of refusal of Communion but only the requiring of the execution of some unlawful or suspected Act. Q. What may we do when some Persons in a Church teach erroneous Doctrines p. 214. suppose of Arius and Nestorius concerning the Trinity or the Person of our Saviour Answ What to do in this case is not a point of any great depth of understanding to discover p. 215. so be it distemper and partiality do not intervene I do not see that Opinionum varietas Opinantium unitas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that Men of different Opinions in Christian Religion may not hold communion in Sacris in the publick Worship This Argument holds à fortiori if I may keep communion with such as teach false Doctrines much more with such as practise only suspected Ceremonies p. 226. Q. What is your Opinion of Conventicles Answ It evidently appears that all Meetings upon unnecessary occasions of Separation are to be so stiled p. 227. so that in this sense a Conventicle is nothing else but a Congregation of Schismaticks Q. Is not this name sometime fixed upon good and honest Meetings p. 227. Answ It is and that perchance not without good reason For first it hath been at all times confessed necessary that God should have p. 227. not only inward and private devotion when Men either in their Hearts or Closets or within their private Walls pray praise confess and acknowledge but that all these things should be done in publick by troops and shoals of Men from whence proceeded publick Temples Altars forms of Service appointed Times and the like which are required for open Assemblies Q. What is the reason of the severe censures and Laws against private Meetings Answ When it was espied that ill affected persons abused private Meetings whether religious p. 228. or civil to evil ends religiousness to gross impiety and the Meetings of Christians under Pagan Princes when for fear they durst not come together in open view were charged with foul imputations as by the report of Christians themselves it plainly appears as also civil Meetings under pretence of Friendship and neighbourly visits sheltered treasonable attempts against Princes and Common-weals Hence both Church and State joyned p. 229. and joyntly gave order for forms times places of publick Concourse whether for civil or religious ends and all other Meetings whatsoever besides those of which both time and place were limited they censured for routs and riots and unlawful Assemblies in the State and in the Church for Conventicles Q. Is it not lawful then for
were as expresly set down in the Gospel to be used or for born in the publick worship of God as the rites and circumstances concerning Sacrifices were in the ceremonial law yet as the Sacrifices themselves much more the modes of preparing and offering them might be used or omitted for the performance of moral duties so doubtless if things of an external ceremonial nature had been commanded or forbidden in express terms they might yet be observed or omitted as the substantial service of God and obedience to his greater commands for charity and peace might be best performed But these things being not determined particularly by the Gospel but left under general rules for decency and order may doubtless be determined by a lawful authority such as that of our Church under our Gracious Soveraign is and being so determined and imposed there is an advantage on the side of Authority against a scrupulous conscience which ought to over-rule the practice of such who are members of that Church It remains only that I endeavour to remove an objection or two against what is here said Object 1. If the ceremonies be things of such indifferency Why do not they who are in authority dispense with the use of them or totally lay them aside for the sake of peace and unity Answ 1. The Magistrate doth but his duty in providing for the solemnity of Divine worship according to those general rules for decency and order prescribed by the Apostles 2ly What the Magistrate doth is not only agreeable to his private discretion and conscience for he practiseth the same things that he prescribes but according to the deliberate determinations of the most wise and pious persons of the Nation in their solemn Assemblies and doubtless as St. Ambrose wrote to St. Augustine if they had known any thing better they would have practised that 3ly It will very much impair the authority and reputation of Magistrates so to comply with the importune clamours of scrupulous persons as to alter or abrogate their laws and constitutions as oft as discontented or seduced persons shall demand it And though it be very uncertain that the craving party will be satisfied when they are indulged in all that they desire yet it is certain that others will be incouraged to make new supplications and so create perpetual disturbances And the gratifying of a few weaklings or male-contents may give just cause of offence to a greater and better party who are desirous to worship God in the beauty of holiness and are really grieved at the irreverence and disorders which are and have been too observable in the Meetings of dissenting parties 4ly Hereby the Magistrate should tacitly confess himself guilty of all those accusations that have been charged upon him and his predecessors of imposing unlawful superstitious and Popish ceremonies and persecuting the godly and conscientious people that could not conform to them And 5ly It would greatly defame those worthy Martyrs who not only thought fit to retain them and gave cogent arguments for the lawful use of them but sealed the established worship and discipline with their bloud not only in the Marian days but under the late Usurpation also 6ly It is an unreasonable thing to demand that which they themselves would deny if they were in the Magistrates place for let me ask them whether they being well perswaded of their discipline and order viz. that it is agreeable to the Word of God to antiquity and reason would comply with the desires of dissenting parties to make such alterations as should from time to time be required by others contrary to their own judgments and consciences and to this we need no other answer than the practice of the Objectors when they were in Authority And who can doubt but that they who being subjects do assume to themselves a power of directing and prescribing to the Magistrate if they were in the Magistrates place would take it very ill to be directed by their Subjects 7ly If the established ceremonies were removed others of a like nature would succeed as unscriptural and symbolical as they such as sitting at the Sacrament and lifting up the hands to Heaven it being impossible almost to perform divine service with any decency without such and seeing that for many centuries of the Primitive Church wherein other ceremonies have been complained of by Saint Augustine and others no man ever objected against the ceremonies which are used in our Church and which were by those famous Reformers and Martyrs retained in our Liturgy it is no argument of a meek or quiet spirit to make objections and cause divisions upon pretence of Superstition in the Liturgy and ceremonies and to expect that the Church to salve their reputation should betray her own and by abrogating her sanctions give the world more reason than yet hath been given to believe that the Church of England even from the first Reformation hath been in a dangerous error and the Factions that opposed her have had truth and justice on their side In the second Objection Papists and Sectaries joyntly say That other dissenters may as well justifie their separation from us on pretence of the Ceremonies retained by our Church as we can justifie our separation from the Church of Rome by reason of the Ceremonies injoyned by her To which I shall not need to make any other answer than a short appeal to the Consciences of all unprejudiced persons Whether the Church of England requiring the use of three Ceremonies declared by her self to be indifferent and acknowledged by her enemies not to be unlawful can be thought by any sober person to give as great and just a cause of Separation from her as all that load of Superstition in the Church of Rome of which St. Augustine complained in his days that the Jewish yoke was less heavy To require Prayers in an unknown Tongue and to Saints and Angels is doubtless more offensive than to use a solemn plain form of words taken either from the Scripture or the ancient Liturgies of the Church What is the Surplice Cross in Baptism and kneeling at the Sacrament for devotion if compared to their Adoration of the transubstantiated Host worshipping of Images invocation of Saints their doctrines of the Popes Supremacy and Infallibility of Purgatory and Indulgences besides the innumerable ceremonies daily practised by them And as the Sectaries will not condemn the Church of England for receding from these extreams so neither can the Romanists blame her for want of moderation in retaining both purity of Doctrine and decency of Worship and abhorring those other extreams of Sacriledge and profanation of holy things of Rebellion and Bloud shed though under pretence of Religion wherewith with both they and the Sectaries have defiled themselves It was the pious care of the Pilots of our Church to conduct their Successors between the two rocks of Superstition and Idolatry on one hand and irreverence and irreligion on the other in the same course