THIS Ancient BURROUGH (known formerly by other Titles) goes at present under a strange Disguise; an odd Name will best correspond with some late Transactions there; a Place and People so much chang'd for the worse, that if the Old Catieuchlani (who had it before the Romans) were now alive, they wou'd fancy themselves unhappily cast upon some wild new-found Land, inhabited by the Family of Errour and her Daughters, of which none were alike, unless in this, That all are Deform'd. If Saint Augustine the Monk, and Venerable Bede (whom we account Favourers of the worst, that is, the Romish Religion) shou'd once more visit our divided Scydromedia, and consider the irreligious state of it, at this time, they wou'd presently cross themselves, and get out of it with all speed, to avoid Dangers. If those many Christian Bishops, who here held a Conference and Consultation in those elder Times, (Times of less Learning and more Honesty) shou'd have occasion with other Spirits to enter our in­chanted Castle and Corporation, they might see sufficient Reasons for the change of its Name, and cou'd not but wonder at the many Vicis­situdes of Time, Place, and Manners.

But Sir Antbony Putt and I, will not pretend to be much seen in the Antiquities of our Town and Country; that's a Study we must resign to a more Able, Faithful, and Judicious Antiquary, who has already detected Sir H. Ch. our Mistakes in point of Elections, and will publish them in due time. 'Tis no Prudence for Men of our small Reading, and less Judgment, to print more than they can make out, or come under the Correction of the more Learned. To prevent such farther Disgrace, we ask Pardon of that Worthy Gentleman, for once daring to invade his peculiar Province [Page 2] without leave. Well, waving Antiquity in this case, let's survey the present State and Condition of this Burrough: What deplorable Altera­tions it has suffer'd within our Memory! How unnaturally have some Men degenerated from the Principles, Honour, and Temper, of their Ancestors! Where the Grandfather and Father were constant Blessings, in their Piety, Beneficence, and Good Example, to all Men; the Son unlearns all his Parents Virtues, and becomes a Reproach to his Family, a very Curse and Plague to the Plate he wells in. He that a few Years ago pass'd for an undoubted Oracle, every Word of his was a Law with the Common People, was as Infallible as the Pope Himself, has now, alas! lost Ground to amazement: His Cardinal Dissenters begin to have other Sentiments; to think, in good earnest, they may be safest without him; their Liberty as sure, their Traffick more unlimited, and their Re­putation more clear, if, by laying him aside, they free themselves from their unpolitick Practice of opposing the Church. The meanest of the People have their Eyes open; can now see as far into a Mill-stone as other Men; can tell ye, that all is not Gold that seems so; that there's difference be­twixt Words and Deeds, Pretence and Truth, and do mortally hate to be deceiv'd: They see plainly what was meant by setting up the Burrough against the Corporation; the mighty Out-cry of, Danger! Danger! like, Fire! Fire! to amuze and confound the Multitude; that had they either not Voted at all, or join'd with the Mayor and Aldermen against Sir An­thony, their Danger and Loss had not been so great, in setting aside a Man greedy of Honour, as the Injury and Mischief of destroying the Unity and Friendship of the Town, dividing it into Parties, and begetting Hatred and Malice one against another. They now believe that the Civil Rights and Liberties of Scydromedia, may well be maintain'd without his Help; and that the Advice and Assistance of Honorary Freemen (in chusing the fittest Men to serve in Parliament) can be no wrong to a Corporation: That to rob Men of their Peace, Reason, and Religion, is a greater Crime than to See the Case of Elections sta­ted. hinder a few insignificant Votes (if that had been intended:) The Poorer sort had not created Enemies, by confronting the Rich, on whom their Work or Relief must depend. Time and Consideration do Wonders; some Men that heretofore wou'd venture starving rather than not Vote for our Worthy Patriot, now are of Opinion they had better stay at home, and stand neuter; and then, tho' they strictly oblige neither Party, yet by leaving it to others of better Judgment, they enrage none. People are afraid of a Case. Glorious and Just Design, because such a Pretence once ended in the most Barbarous Murder of King Charles I. They made him in truth a Glorious King; but sent him to find a Kingdom in another World; ever since that time, the Wind of Reformation has blown over us; we Vid. Case. have breath'd in an unwholesom Air. The Contagion has spread into all ad­jacent Parts; some leading, busie Dissenters, like diseas'd Sheep, have in­fected, not the whole Flock, but very many that came near them. Poor Sir Anthony I'm sure is the worse for 'em; he has no mind to be made a Tool to any Power or Interest whatsoever, if he was not forc'd to it by his [Page 3] belov'd Honour: Being puff'd up with that, he and his Magna Charta pass some coarse Compliments on Mr. Mayor, the Aldermen, and all the Church-Party; calling them Arbitrary, Infolent Magistrates, Multipliers of Electors, Thieves, Treasonable, Impudent Fools, Injurious, Time-servers, Car­riers on of Tricks, Men of black Designs; Men of no Reason, Frantick Under­takers. But we must suppose, that these Words are to be taken Ironically; that he meant just contrary to what he said: And truly without the help of this deceitful Trope, we had been hard put to't, to take off the Absurdities and Contradictions of that printed Paper.

Now let's try at the Book, if we can answer that; justifie the Saints, and preserve our Members, the Work's done; Sed hic Labor! hoc Opus! In order to it, let Sir A. put on as good a Face as he can, genteely frisk about the Town, visit every diminutive Cottager, say, Sir, I'm your humble, most faithful, and most obedient Servant; you're all mistaken in me; I am the same Man I was in King Charles II. 's Time; that no Revolution can change my Temper; that with all my Faults, you had better have one you do, than one you do not know. If he meets a Man that has but an Hose or Clout on his Head, let our obliging Knight bend his Body with Hat and Hand to the Ground, and in all Circumstances act the Part of Popularity to the life. I Confess he's too great a Master that way than to need my Di­rections.

Let my Lady Castle spend no more of her precious Time in vainly Coaching to Park or Play, in making unnecessary, unwelcome Visits to the Gentry; these will never promote our Cause. Mrs. Maggot, or any other of the Holy Sisters, or whatever they are, that will help to carry on our Good Design, must have the Honour of being my Lady's Compa­nions; nay, she shall attend them in House, Street, Coach, in all Places, and seem fond, very fond of 'em, for want of better Society—Let the 'Squire forbear watching and waiting under his amorous Oak; the Prize is taken; and was I fit to advise a Counsellor, that Tree should not longer stand as a living Monument of his dying Honour: Let him not altogether lurk within doors, but try his Skill upon the Dissenting Females; some more than common Familiarity with them, may chance to turn the Tide for all this. The Leading Presbyterians are sure Cards, to oppose Church and Kingly Government; the Independents may be easily wrought into any pious Mischief; and the Quakers are generally too proud to submit to the plainest Truth, or go one step out of their own way. And yet the wisest Heads amongst 'em are stagger'd at the Book, and know not well what to say against it. But, to our comfort, I perceive all Sects are more in­clin'd to favour Popery (whatever their Clamours may be to the contrary) than to encourage the Church, and vote for the Defence of it.

For my part I'll try what Service I can do in pursuing this Method:

• 1. Enquire out the Author.
• 2. Discover the Errors of the Book.
• 3. Bring our Cause to a fair Trial.
• 4. Determine according to Truth.

[Page 4] 1. First, For the Author. 'Tis hard to find out who this Friend Henry is, whether Quaker or not: If I own the Truth, he was a wise and honest Man and were it not in hopes of securing Voices by People's Ignorance, I cou'd heartily wish all English-men knew and consider'd so much as he has written: O Interest! Interest! I cannot like any thing that crosses Thee. Plain Dealing's a Jewel; but have a care of the latter part of that known Proverb: Why should any Man create Enemies to himself? Had he not medled with our Diana, and the Crafts-men, to expose them; had not he defended Monarchy, Episcopacy, and the Whole Religion and Government of the Church of England, (at such a conjuncture in which we are contriving to subvert 'em) I cou'd have more freely excus'd and pardon'd that Author. Now we must wait long enough for a Republick; we have been plagu'd with Bishops for above Sixteen hundred Years already, and 'tis to be doubted we shall ne'er get rid of 'em while the World endures. We have blacken'd the Church with more than bare Suspicions of Popery, and must never again use that Trick to deceive the People: All the Dissen­ters in the Kingdom (if they understand Sense, and the force of Argu­ment) must confess that the Church of England is Orthodox and Aposto­lical, and that no just Imputation of Popery can be fastned on her.

I desire the Author in his next Edition, to abate something of his Vir­gin Modesty, in concealing his Name, and Residence. The Hornets may buzz about, but cannot sting him; or if they do, he has many Friends; Men of Honour, Art, and Integrity, to take care, that the Venom may not prove Mortal. The Danger is not worth naming; when the Reli­gion-Broker is so pleas'd with his Gainful Recipe, that he offers Twenty Pounds in Requital. Mr. Maggot seems concern'd, that the Author wou'd not give him leave to be grateful. Our Knight extravagantly promises a Full Bottle of the Best, and to give him the Honour of seeing the Parlia­ment for his Reward. The Church-men are more oblig'd, for those con­vincing Reasons on their side, which require some Time and Skill to an­swer; Porringer and Mouth may be excus'd; for Charity's grown cold among their quondam Benefactors.

If a Woman, one of the Fair Sex (as some say) was the Author; and is as lovely in Body as Mind; our good Members earnestly desire to be most intimately acquainted with her. If Law, Divinity, and Physick (as most think) were engag'd in this Composure; w' are over-match'd by far: All we can do, (besides This Trial) is by way of Recrimination; which will neither invalidate the Book, nor extenuate our own Faults. Truth will prevail. We may endeavour to blemish their Reputations, at­tempt to render these Gentlemen as immoral and vile as we are; yet, without all peradventure, the Envy, Hatred, Malice, Lying, Spiritual-Pride, Beastiality, Deceit and Treachery, too commonly approv'd and practis'd among Dissenters, do by as many Grains out-weigh the smaller Infirmities and Failures of the Church of England, as the solemn and deliberate Crimes of riper Years, do the Extravagancies of inadverting Youth.

[Page 5] Whoever was the Composer, we shall hardly dance after his Pipe. He has set a fairer Copy than the Dissenters of Scydromedia will transcribe in one day. In compliance with their Temper, I'll try if I can spoil the Musick; blot and blur the Book to make it less valuable: For, though I cannot discover the Author, I have found out,

2. Secondly, The Errours of the Book, which I intend to bring in as Evi­dence against it—I should begin at the wrong End; a preposterous Method is most agreeable to all our Proceedings. 'Tis very true, of Making Books there's no End. This is not the first time our choice Friends have been read in Print, and cannot be the last. I doubt not, but we shall daily afford fresh Matter for ingenious Men or Women to try their Wits on. Oh! If we had truly fear'd God, and kept his Commandments, we had never been troubled to answer this Untoward Book. It may not be judg'd a Matter of Imprudence, in entring first upon the Conclusion of it; there being but here and there a little in the Body and substantial Part, but what's too firm and unanswerable. However, at present, we'll call it a silly, vain, scurrillous Pamphlet, meriting not so much Regard as the bare reading it amounts to, let the Church-men say what they will of the Validity of its Arguments, of the Truth of its History; That this Con­ference has done the Church of England Right, and the Inhabitants of Scydromedia no Wrong; there are yet some Errata's or Mistakes to be re­tracted or amended in the next Edition, else, by my Consent, it shall never pass Muster amongst the Saints. But for the better Satisfaction of the World, and that Truth and Justice may take place, the COURT has impanell'd a Jury of several Persuasions; that the Book, with the Per­sons and Matters therein represented, may have fair Play.

The Jury, indifferently chosen, are, Five Church-men, Four Presbyteri­ans, Four Independents, and Four Quakers. Honest Men and True, stand together, and hear your Charge! viz.

Judge. A late bold Pamphlet, call'd, The Best Choice for Religion and Go­vernment, written in favour of Church and King, questioning the Repu­tation of the Saints, under the Names of Latitudinarians, Presbyterians; In­dependents, Seekers, &c. who have here put themselves upon this Trial of Truth—You are to enquire therefore, without Favour or Malice, Whether Guilty, or not Guilty? And to take special Care, before Verdict given, That you duly and impartially consider, the Matters and Things urg'd on both Sides; that Sentence may pass accordingly. You, Gentle­men of the Jury! I am farther to inform you, that the Matters in Question are Matters of Fact, whereof You are the proper Judges: Attend then,

First, To the Evidence for the Saints, drawn out of the Errours and Insufficiencies of that Book; no less than Fourteen of 'em.

Mr. Mouth complains of the Book for Flattery and Untruth: His Fa­ther Errour 1. was no Committee-Man, in the late Blessed Times of Plunder and Rapine; He was one of your honest Sequestrators; one of those consci­entious Men, that first seiz'd, and then took away the Goods of Church and Kingdom; Religiously converting them to better and more holy [Page 6] Uses, leaving a well-gotten Inheritance to his Children. We have an English Proverb, Bless'd is the Son whose Father goes to the Devil; true enough of such Fathers, who (swell'd with Pride, hardned with other Vices, and given over to Invincible Prejudice, Invincible Perverseness,) do seldom end with True Repentance: Yet you know, Gentlemen! That the Son is not to bear the Iniquity of the Father, to be punish'd for it, if he does no way partake in the Fathers Sins. 'Tis very rare, I confess, but not im­possible for such a Son to turn Honest, in making full Restitution to every injur'd Man, though he leaves himself as naked Aesop's Crow. And if Miracles are not ceas'd, this may be Mr. Mouth's Case, and when 'tis so, the Church has no farther Cause to grate upon him for his unfor­tunate Descent, but be over-joy'd at the true Conversion of so great a Sinner.

The Book finds mighty fault with the present Choice of rude and illi­terate Errour 2. Commissioners, few real Gentlemen being employ'd in that Pro­vince. And what of all this? Tho', 'tis true, an honourable Cobler should not go beyond his Last, nor by ill Management make the publick Taxes over-grievous to the People; yet there wants not a Salvo or two for this sore Inadvertence: It serves (if for nothing else) to take off the Odium and Blame from the Gentry; and does good that way: It gives us a bitter Taste of Popular Government, creates a nobler Esteem for the Gentlemen of the County, than if we had never known the difference betwixt Rudeness and Civility, by the Carriage of these Men.

Is't not a great Incivility to force a Knight and Baronet to confess he's no true Friend to a Corporation, where he expects Favour? That he Errour 3. never did or can do good there? What Boldness is this, Gentlemen of the Jury, to assert a thing so apparently absurd! Pray who was it that re­mov'd the Soldiers? Who that procur'd the Assizes? Ask the General, consult the Judge; they'll tell you, perhaps, they heard nothing of our Knight in all this: But may we not believe Sir Anthony's Letter before their Sayings? Litera scripta manet, when Words vanish into Air, and are forgotten. I desire our Trusty Secretary A. B. to produce that Letter in Court, shew publickly that 'twas no Sham: And then—

The Book prates about one John Ponteus—There's no such Man now Errour 4. living: and 'tis a great Rudeness, if not Inhumanity, to disturb a dead Man's Ashes: Was he here, you'd see how much he resents this Indignity, to have an ingenious Man's Name fix'd on an illiterate Broker. This Man snuffs at the sign of the Devil's cloven Foot, very unwilling to own that this Emblem of Mischief is made out by his endeavour to rend and divide the Church. He denies his having the Pictures of a Woman and Child in the Book mention'd; and thinks it time to forget the old Story of the poor Widow and Orphan, so much talk'd of to his disgrace. He gain'd nothing by that Bargain; his offering Twenty Pounds for their Goods above his own Appraisement, when he was entrusted in that Affair (as the most Righteous Man that cou'd be found among the Saints) should be look'd on only as his Charity to the Widow and Orphan; and not to conclude from [Page 7] that Offer, that he had left room in the Valuation to be a Knave to them.

Another of the Book's Errata's is, the bringing a sweet innocent Babe Errour 5. upon the Stage of Contempt, to expose him so soon as born. Poor Crea­ture! uncapable of making the least defence for himself; 'twas unfairly done; no Man knows what Barr or Obstruction this may prove to his ensuing Fortune.

Friend Henry was too plain beyond Good Manners, in telling the Saints Errour 6. what the Companion of Vice is; little thinking how near it borders upon Impudence, for him to undertake the Regulation of Elections, or what Mischief he has done by declaring for the Church. All this struck such a Damp among the Dissenters, that they seem'd for a while to be void of sense. It brought so great a Disorder into the peevish Constitution of our principal Patron, our modern Thomas Aquinas, that in meer Spleen and Discontent he scarce staid to bid adieu to the Saints. Ah! had we lost twenty Sir Anthonies, and twice that number of hopeful 'Squires, (if such and so many might be found) and kept this Champion of our Cause alive, our Sorrows wou'd be dry, not half so insupportable as this Loss to the whole Party.

Old Father -Elymas, with his empty Porringer, looks wondrous sour Errour 7. and uneasie, thinks it very hard measure to be damn'd for Feeling: He might well hope to be exempted out of the Catalogue of Offenders, since so many of his own Saints, are guilty of greater Crimes. Besides, he stifly pleads Predestination for all things, and excuses himself and others in this Argumentative Way; If Men lie under an inevitable Fate of sin­ning, 'tis very unreasonable to condemn them for those Faults, not in their own Power to avoid.

This Book would ridicule Mr. Mouth for his want of Learning; He Errour 8. scorns your Bono Fido's, or Stattu-Co's: these were merely put upon him. Pray, Gentlemen hear him speak for himself and Friends.

If Mr. Mouth was no part of a Scholar at the Penning of that Book, I'll promise you he's wonderfully improv'd in a little time; He has said more than could well be expected from him, to make it out, That a Com­munity of Women is no Sin. He likes any thing that's common, but Com­mon Prayers; and if that Part of the Book is not sufficiently answer'd, I'm much mistaken; so far I believe, we have out-done the Church.

The Church-Party are not generally those very Wise Men, as they are represented. They daily enrich their Enemies, and give little or no En­couragement Errour 9. to their true Friends; don't shew any great Love or Re­gard for their Religion; are not half so industrious, so hearty, so united in their Endeavours, to preserve their Church in its due Splendour and Reputation, as others are to eclipse her Glory, and depress her to the very Ground. The Book, you see, is faulty in this Particular. The Dissenters are wise; they do all within the compass of their Power, to keep up their Conventicles with Number and Riches, while the careless Church-Men mind little but to talk, drink, or swear for their Religion, and so leave it.

As to the fearful Bill, or Charge, drawn up against the young Coun­sellor; 'tis found defective in Form, tho' the Matter seems true. 'Twas Errour 10. at first very surprizing; he knew not what in the World to say to it. Now the Saints are inclin'd to think, 'tis all a perfect Mistake, because He flatly denies the Accusations: begins to appear again in Publick, and follows Mr. Month's Ghostly Advice, p. 25. For who can believe the Man guilty of an evil Act, that with Heart of Stone, and Face like Brass, can tell the World he is not so? If the Relations are for Law, He has Skill enough in that to evade their Trial. He knows when to demurr, and when plead. If they would punish him in any other Members, than the Of­fending Ones, out comes an Audita Quaerela; Let 'em demand the Bold Pyrate's full Restitution of the Virgin-Treasure, He returns a Non est in­vent' in nostrâ Ballivâ. And to secure his Right of Elections, proceeds by a Quare Impedit; and is able to produce divers loose Precedents in these known Cases. But if all these Shifts and Projects fail, he can hide his Head in the Low-Countries, till Time has worn out the Memory of his Crimes; lest by continuing in any Part of this envious Nation, he should be stopt with a Ne Exeat Regno, and be undone for ever.

'Twas one blind side of the Book, to propose the Best Choice for Religion and Government, as sufficient to persuade Dessenters to unite with the Church, Errour 11. where both these are in greatest Perfection. You may silence, but shall hard­ly persuade them; see it in Mr. Maggot's Case. At first reading the Book, he was startled, and crept close into his Wool for shelter: But now being warm'd and reviv'd by his Sheep's Cloathing, begins to be more brisk and [Page 9] airy; will not allow the Church to be the Best Choice; because we the dis­senting Brethren can't endure to own our Errours and Imperfections. 'Tis a Rarity to find one of a hundred, that will be prevail'd on by good Rea­son and Argument; the far greater number consulting with Men of Stout and Obdurate Consciences, (in which the Spirit of God never dwells) will sooner die, or venture the Ruine of Church and Kingdom, than recede one small step from their belov'd and destructive Practices.

But why all this noise about the Church? as if the Church was injur'd Errour 12. in our Choice of Sir Anthony: Is not he the Son of a Church? a mode­rate Church-Man? He goes sometimes to Church; and has been heard say, He was never at a Conventicle in all his time. Now, if Sir Anthony does sincerely love the Church, (as every true Member of it ought to do) He'll certainly in all Things, in all Times, Cases, and Circumstances, espouse her Interest; give her all the Demonstrations of Kindness and Fidelity, that can be given: Can any Man consent to pull down that Church, wherein (if at all) he hopes to be sav'd? To despise or neg­lect, much less to spurn against a most Pious Mother, that has provided to make him happy in both Worlds?—If by a Moderate Church-Man is meant, One that cares not how little he's concern'd in the Communion of it; One that's indifferent or cold in all the Parts of its Worship; that is not strictly ty'd up to the Rules and Orders of it, but is at Liberty to prevaricate, upon any Worldly Consideration; That to please or gratifie a Party, can omit, alter, or abbreviate the Church's Prayers; play fast or loose with his Religion; can betray the Church, to serve himself. He's properly no Church-Man at all, no true, no sound Member of it: Is ra­ther like a Wooden-Leg, ty'd on, and taken off at pleasure, than by na­tural Ligaments and Nerves, knit to the Ecclesiastical Body. The Church often suffer'd, and can have no good from such loose, such false Profes­sours. I see no Reason to engage the Dissenters to chuse such a Moderate Church-Man as before describ'd; since it is not very probable, that a Man can be true to another Party, kind to other Religions, who is unfaithful to his own. But if by a Moderate Church-Man, is signify'd one, who be­ing a true Christian, cannot dissemble with God and the World; gives Caesar and the Church their due Respect and Deference; is yet of that so­ber, meek, patient and charitable Temper, as to pity and pray for his very Enemies; Is not for taking advantages of all Offenders; not for insisting strictly on the Summum Jus, the utmost Rigour or Extremity towards them: But, demeaning himself so equitably and fairly in the Administration of Justice, in Differences and Contests, and generally in his Dealing with all Men, as to promote the Wellfare of Mankind, and as much as is possible for an honest Man to do, for preserving of Con­cord and Amity one with another: Such a Benign, Lovely, Christian Temper does the Church of England, above all others, commend and practice at this day; Has ever esteem'd it her Glory to keep the Medium between the Two Extremes of Severity and Remissness: Such Moderation as the Dissenters never us'd towards her, when they had the Power; nor [Page 10] can they shew it to one another, when ever their Circumstances shall happen to require it.

Oh! But Sir Anthony was a Fellow-Sufferer with the Dissenters; was Errour 14. secur'd, and carried to Prison, (when the Government was in Danger, and he suspected as an Enemy) though he call'd himself a Church-Man. And have not Dissenters Reason to look on him as a Friend, whate'er the Book says to the contrary? 'Tis no matter for considering the Cause; whether our Persecution was or was not for Righteousness sake; whether Dissenters then suffer'd as Christians, or for some other Reason? But suffer they did, That remains so fresh in our Memories, that we can neither forget nor forgive it.

We are unwilling to remember (on t'other side) how miserably the Loyal Episcopal Party were plunder'd, sequestred, decimated; dungeon'd, starv'd and often stunk to death; what Oaths and Covenants were rigorously im­pos'd on the Wicked; what restraints were laid upon their Liberties, both Civil and Ecclesiastical; tho' all this while they had Law and Right stand­ing for them. But the Saints at that time (Ruling by the Law of Liberty and good Conscience) publish'd an Ordinance of Parliament, in the Year 1645. ‘That if any Person hereafter shall at any time use, or cause to be used, The Book of Common-Prayer, in any Church, Publick Place of Wor­ship, or in any private House or Family, within the Kingdom; the first Offence Five Pound; the second Ten; the third to suffer One whole Year's Imprisonment without Bail or Mainprise.’ This had been hard indeed, if the Saints had not done it! But they were encourag'd by Ho­nest Cromwel, who publish'd an Order, Novemb. 24. 1655. ‘That no Per­son who had been sequestred for Delinquency, been in Arms against the Parliament, adhered to, abetted or assisted the Forces rais'd against them; should keep in their Houses or Families, as Chaplains or School­masters, for the Education of their Children, any sequestred or ejected Minister, Fellow of a Colledge, or School-master, nor permit any of their Children to be brought up by such—That no such Person of the Church of England, shou'd any where administer Baptism or the Lord's Supper, or Marry any Persons, under some strange and hard Penalties, which I think improper to mention, and I hope our Judges will not insist upon that Point; for then our Argument falls to the Ground, our loud Complaints of Suffering must perfectly cease.’ I have ever admir'd the Wisdom and Policy of the Dissenting Guides in this, as in many other things, like that of the Romish Clergy, To keep the People in Darkness, not permitting them to know the Truth, or read the Books that have been writ­ten in defence of it; no, not so much as to acquaint themselves with the Common Prayers, to understand them; and all that while the unknow­ing People might rail with a better Grace, with some shew of Honesty; because they not erring against Knowledge, their wilful Ignorance may be some, tho' a very lame excuse for their Separation from the Church of England.

[Page 11] 'Tis needless to multiply Particulars; I might in the Presbyterian Mode increase the Number to Two and fortiethly, when all might be reduc'd to three or four Heads. If I'm not much mistaken, the Book will be sufficiently baffled, when I have added one more, which I take to be In­star omnium, viz. How unconcluding and inconsequent is it, to say, That because such and such Members have many notorious Faults, therefore the Dissenters ought not to Vote for them? Alas! the Saints themselves are not free from Vices of the same kind (tho' they don't own them) and so the most corrupt Members are the most agreeable Persons to understand their Secrets, to be entrusted with their Designs. To say, A Man's bad, as bad as may be, and offer that as a Reason against the Dissenters Elect­ing him, is altogether as improper, as to deny Birds of a Feather their natural Society: For, if the Blood and Treasure extorted by them, the Spoils and Ravages of the late War, the enslaving and oppressing all Ranks of Men; and (what's above all) the horrible Murder of an excellent, in­comparable Prince, amount not so high as to be accounted any Sin; what can it signifie to be corporally Vile? To be guilty of that common, that venial Sin of Uncleanness among them? But lest this duller heavy Trot of Prose shou'd tire the Patience of our prudent Judges, be pleas'd to take The Vindication of the Saints, in this smoother and more delightful Amble of a late Poet.

If this piece of Poetry works kindly for the Dissenters, we'll set a pleasant new Tune to 't; it may be more grateful to some of our Saints, than any [Page 14] Hymn or Psalm of David, metred and set by the greatest Art of honest Hopkins and Sternhold in the Beginning of the Reformation.

Now we have sweetned the Court, and put all into some good Har­mony; before the Jury goes out to agree upon their Verdict, 'tis pro­per to hear some able Counsel on both Sides, relating to this Cause Between the DISSENTERS, and the CHURCH.

If you say no better for the Saints, than has been hitherto offer'd, in their Defence against the Book, I give my Opinion, That after all their Articles about the Errours and Insufficiencies of it, the sober Party are Ten or Fourteen times worse than they seem'd before this Trial. But let the Jury do as they see fit; I am not to prejudicate, I am bound to let you know, what I apprehend to be good Sense and Law; to in­struct, not to govern you? Pray attend to the Counsel; for, First, the Dissenters; Secondly, the Church. We'll hear them with Patience.

My Lord and Jury! I'm retain'd in the GOOD OLD CAUSE; I'm for Conventiclers against Church-Men. I must tell the Court, That the Cause before you at this time, is very weighty; the Peace of our Town, the Wellfare of our Country depends upon it. The first Argument I shall offer for the Saints, is their Infallibility: Every Dissenter from the Church, carries an undoubted Pope in his own Breast; so that 'tis strange, nay almost impossible for him to be mistaken, in my Opinion; Though all other Men find the woful Infirmities of Humane Nature, the Weakness and Short-sightedness of their Under­standings, and the daily Experience how prone they are to Errours and Misapprehensions; yet the Saints are alway sure, positive, and peremptory, that they are in the Right, and all others in the Wrong that differ from them: The early Prepossessions of their Opinions, the powerful Preju­dices of Education, an implicit, and unexamin'd Belief of what their Guides and Leaders teach 'em, have such mighty irresistable Force upon their minds; That they no more doubt the Truth and Goodness of any Cause they're engaged in, than they question the Certainty of the Scriptures, or the plainest Demonstrations in the Mathematicks. Can it be suppos'd that Men, who pass for Saints, can have any Pride, Partiali­ty, or Self-Conceit, to put them out of the Right Way; or that they can possibly think more highly of themselves, and their Way, than in Duty they ought to think? If not, The Conventicle is better than the Church.

My Lord, and the Court! I am for the honest Church-Men; was in hopes, That the Dissenters had been sick of their Old Cause; I know some of the Wisest of them, wish they had never been at Con­troversie with the Church; they have had such ill luck as to be worsted in all their Arguments; In answer to this, of Infallibility; The Church-Men truly say, That as there's but one Independent, so but One Infalli­ble [Page 15] Being, which is GOD. We derive all our Gifts from that Fountain; and no Man can be sure of any Point of Faith, but as he's directed by the known Dictates of that Infallible Wisdom. That the Dissenters are not void of Mistakes, seeing they do apparently contradict and oppose each other, and frequently themselves too in Matters of Religion. That the things wherein we differ are confessedly disputable; and therefore not certain; and every Dissenter agrees to this, That the Church is the Best Re­ligion and Government, next to that of his own particular Fancy and Opinion, and by consequence must be really best, as being held so in the most general Esteem and Approbation of Religious Men. The Presby­terian would rather turn Church-Man than be an Anabaptist; The Indepen­dent would do so, than be a Quaker; The Quaker, was he to change, would chuse the Church, sooner than any other Pesuasion in England; so that the Church being voted for on all hands, to have the second Place, to be approv'd before and above all other, but that which the particular Dissenter pretends to, it may well be concluded by Majority of Voices, to be the BEST, to be preferr'd to any single Opinion whatsoever, which has no other Foundation to support it, but it self: And this particular Opinion, upon due Enquiry, may proceed from nothing but Humour or Interest; the Conduct of a mis-inform'd Judgment, Passion, Self-Love, Fancy or Mistake, more than the Real Concerns of Truth and Piety; Both which are constantly defended by This Church: A Church founded on the firmest Rock, against which the Storms and Tempests, the Policy and Force of Hell have not yet totally prevail'd; nor ever will, unless by our Divisions and Contempt, we provoke the Vengeance of Heaven to remove her from us.

Yet, Brother! we have terribly shak'd your Church; and it seems but in a tottering Condition, at this time. Though Hell can never prevail so far, but that there shall be a Church to the end of the World; yet this is not meant of a National, but the Universal Church of Christ.

I grant, that many National Churches, where Christian Religion had a long time slourish'd; have been deliver'd up into the Hands of Turks and Infidels; we have then the greater reason to look about us; And if there should be no Remedy, but that our Church must fall; shall English-Men throw it down? Will it be any Credit to Dissenters, to overturn the Church? or to grow unreasonably fond of those methods (to strengthen the Protestant Interest;) which the Ma­lice and Subtilty of the Devil and his Instruments have contriv'd to de­stroy it?

That in all their Divisions the Dissenters will tell ye, they have no ill Designs upon the Church; only are for the Advancement of the Reform'd Religion, into a greater Perfection than the Church of England is yet arriv'd at, in these four Points: Doctrine, Worship, Discipline, and Life.

I wish you had no worse Ends than these in your Separati­on! and that upon fair Trial it may appear, that these Ends are possible to be obtain'd, by this Means; the People are put in Expectation of a Blessed Change; a fine New Church-Government, a Presbytery for an Hierarchy, and perhaps not long after, a Government of State, instead of a King.

Let me proceed distinctly; I hope I may be able to satisfie the Court. First, For Doctrine, we are for proposing higher Notions than that Church ever taught; To feed the People with stronger Meat, than with which the Church has fed her Children; To preach the Do­ctrine of God's Secret Decrees; To make the People Believe, that the Lord has no more to lay to the Charge of an Elect Person yet in the D. Crisp, p. 274, 275. height of Iniquity and Excess of Riot, committing all the Abominations that can be committed, than he has to lay to the Charge of a Saint Triumphant in Glory; That God permits Sin, that there may be room Ruth. on Dan. 6. xxvi. be­fore the Com­mons, in the Year 43. enough in the Play for Pardoning-Grace; And many other such Do­ctrines, as tend more to the Edification of the People, than you can meet with in the Church of England.

'Tis strange, that Men should glory in their Shame, value themselves for such wild Notions as never before obtain'd in the Church of God! Herein you excell the Church, in Fancy, in Errours, but not in Truth. Our Doctrines are Faith, Hope, Charity, Humility, Peace, Meekness, Justice, Patience, Obedience, and Perseverance to the End: Our Ministers teach the same Truths that our Dear Saviour and his Apo­stles taught, Sound and Orthodox; The Words of Eternal Life; tend­ing truly to Edification, to build Men up in the Unity of the Church; To grow in Grace, in Knowledge, and in all Vertue. I would to God, the Dissenters might be in Love with such Edifying Doctrines as these are: But, alas! This talk of higher Notions, of greater Edification, is many times mere Wantonness, and Instability of Humour; and too often ra­ther Fancy than Effect: Men conceit that they are better edified, (not when they are more fully instructed in any weighty Point of Faith, or more perfectly inform'd in some necessary Duty, or more efficaciously mov'd to the Practice of what they know; but) when they are more gratified and pleas'd at the hearing of a Sermon, or the like. Those that are troubled with these itching Ears, instead of being edified, are com­monly 2 Tim. 4. 5. the most ignorant of all Men; they often make an unwise choice in their Teacher; and provoke God to leave them to the Vanity of their own Minds: when they depend rather on the suppos'd Abilities of a Man, than the Blessed Influences of the Holy Spirit; and look more at Paul that plants, and Apollos that waters, than at God that gives the increase. For it is the Blessing of God alone, and not any Man's Skill in dispensing them, that make the Word and Ordinances any way beneficial to us; with the help of his Grace, those Means of Instruction, which we sometimes the most undervalue, may be profitable to our Salvation; without it, our Ears or Fancies may be entertain'd; But we cannot be edified by the most [Page 17] fluent and popular Tongue, nor the most melting and pathetical Expres­sions in the World; but much less by such Doctrines as were taught by the Dissenters when the Church was down. I tremble to name them! That the ‘Scriptures cannot be said to be the Word of God; and are no Vid. Catalog. and Discovery of Errours. more to be credited than the Writings of Men, being not a Divine but Humane Tradition. That God has a hand in, and is the Author of the Sinfulness of his People; not of the Actions only, but of the very Pravity which is in them; That all Lies come out of his Mouth; That the Prince of the Air, that rules in the Children of Disobedi­ence, is God. That in the Unity of the Godhead, there is not a Tri­nity of Persons, but that 'tis a Popish Tradition; That the Doctrine of Repentance is a Soul-destroying Doctrine; That Children are not bound to obey their Parents at all, if they be ungodly. That the Soul of Man is mortal, as the Soul of a Beast; That there is no Resurrecti­on on at all of the Bodies of Men; nor Heaven nor Hell after this Life.’ These are only a Taste; not all, nor the hundredth part, nor the worst of those Doctrines taught by Dissenters in the late unhappy times; when the wholsome Food of the Soul, and the Dispensers of it were quite laid aside: So much for Doctrine.

I protest, Brother, you have been too hard for me in this; but, Gentlemen of the Jury, Truth may be on our side next time: If we don't excell the Church in Doctrine, let's try for Worship. Do you think that our Spiritual way of Worship, is not better than the Forms of the Church? That a Liturgy, though made and review'd with that Pru­dence and Moderation, Care and Circumspection, Wisdom and Piety, as any thing extant in that kind; can be so good, as the sudden, indi­gested, extempore Effusions of our Gifted Men? Do you imagine, that In­spir'd Men can be guilty of any undecent, incoherent, irreverent Ex­pressions, as some will complain of 'em for? Or that a Form of Prayer can be so prevalent with the God of Order, as a saying just what the Spirit hints? What say you to that?

I am sorry you should so far undervalue the Prayers of our Church, and your own Judgment, in comparing any performances of Prayer in your way, to the most excellent Liturgy of the Church of England: I durst put it upon this Expedient; Let any Prayer made occa­sionally and extempore, by the ablest and most cautious (of those that magnifie the Conventicle way, and despise ours,) be taken exactly in Writing, and publish'd to the World, I am very well assur'd, that one Man, without any great pains, may find more things exceptionable in that single Prayer, in a short time, than the several Parties of Dissenters, with all the Diligence they have hitherto used, have been able to disco­ver in the whole Service of the Church, in more than a hundred Years. Our Prayers, as to the Substance, are what Christ and his Apostles us'd, in a Language understood by all those that are concern'd in them; to which we may all safely say, Amen. But for sudden Prayers, though they may happen to be good, yet for the greatest part they are dangerous; [Page 18] something of Heresie in every Sentence, some Indecencies and Absurdi­ties may be in every Word. Reflect upon the Dissenters in that time when this Liturgy was out of use, and every one left to his own Liber­ty. 'Tis scarce possible to believe what wild and prodigious Extravagan­cies were upon all occasions used in Holy things; especially in Prayer, the most immediate Act of Worship and Address to God. 'Tis an Af­front to the Majesty of Religion, that there shou'd be any thing in it, Childish and Trivial, Absurd and Frivolous; that its Sacred Mysteries shou'd be expos'd to Contempt and Scandal; by that Levity and Distra­ction, that Heat and Boldness, those Weaknesses and Indiscretions, those loose, raw and incongruous Effusions, which in most Congregations of those times did too commonly attend it. How can there be that Sobriety, that Sense and true Devotion in an Extempore Prayer, (where the Mind is employ'd to find out Words; and looks more like studying or making of a Prayer, than Praying,) as in those Publick Forms, which are consi­der'd and fixt; where the Spirit or Soul has no more to do, than to mount upon to Heaven with the Wings of true Devotion, and offer her Requests (in these Words) at the Throne of Grace? Was it any Amendment, instead of praying, From Fornication, Goood Lord, deliver us; to say, with a Dissenter, Lord, Unlust us? To leave out our admirable Collects for the peaceable and orderly Government of the Church, and instead of these, to blaspheme the Almighty! by telling him, ‘If he did not finish the good Work which he had begun, in the Reformation of the Church, Vid. View of Troubles, 2d. Part, Edw. Gan. he wou'd shew himself to be a God of Confusion; and such an one, as by cunning Stratagems had contriv'd the Destruction of his own Children? That God wou'd bless the King, and mollifie his hard Heart, that delights in Blood; For that he was fall'n from Faith in God, and become an Enemy to his Church? Let thy Hand, we pray thee, O Lord our God, be upon him, and upon his Father's House! But not upon thy People, that they should be plagu'd. O God! O God! many are the Hands lift up against us; But there is one God, it is thou thy self. O Father! who dost us more mischief than they all. We know, O Lord! that Abraham made a Covenant, Moses and David made a Covenant, and our Saviour made a Covenant But thy Parliament-Covenant, is greater than all Covenants: with abundance of such in­tolerable stuff as this.’ I cou'd name Places, Time, and Persons, but I forbear.

Have you any more to say upon this Head, concerning Wor­ship, for the Dissenters?

My Lord, 'Tis the Way they have been us'd to; and 'twill be hard to persuade them to try any other.

If that be all; go on to the Third Head, about Discipline, or Church-Government; I am willing to hear all out.

We thank your Lordship, and the Court; we have not much to say in This; But New Lords, New Laws; we are for Change; and rather than not have some Amendment in those things we have so [Page 19] long preach'd against; nay if all that old Discipline is not laid aside, we'll venture the losing of all the Religion we have, rather than submit to the Church.

I'm sorry you have no better Argument than Obstinacy. When People cannot but acknowledge the Doctrine and Worship of a Church to be according to Truth, 'tis a Weakness, an Absurdity, to find fault with its Discipline, which was appointed for the better Performance of Religion: And the parting from that which is well establish'd, the dis-setling of that which is well fixt, is not the way to greater Purity and Perfection, but to the Corruption and Decay of Religion; unless you can shew, that the Church was so much over-seen, as to constitute Canons and Orders, inconsistent with, or destructive of the Establish'd Religion. Wou'd the Church be so careful to Reform from Popery, and to deliver a Pure Religion down to Posterity; and not likewise take care of such a Discipline as might preserve the Esteem and Practice of that holy Reli­gion? Prove any Order of our Church sinful, or not correspondent with Religion; that Order, that Usage shall immediately be discontinu'd. This, I am sure, you and all the Dissenters in England cannot prove. The single and plain Question then is, Whether the Government of the Church, or That among Dissenters, is to be chosen by any Wise Man? Look back upon the Changes made in Church-matters, by Dissenters, in the late San­ctified Times; Those Changes, those Alterations, were not so conducive in their Nature for the Edifying and Well-governing of the Church, as those things which they illegally remov'd. As for Instance: The Ordi­nation by a Bishop, accompanied with Presbyters, was more certain and satisfactory, than that by Presbyters, without a Bishop. Was it not better to have Forms of well-compos'd Prayers, than to petition, or rather af­front the Almighty with Noise and Nonsense? Was it not better to re­peat the Creed standing, than to leave it quite out of the Directory? Was it an Advantage to Christian Piety, to change the Gesture of Kneeling in the Sacrament of the Lord's Supper, when the Sacred Elements are given, together with Prayer, for that less-reverent one of Sitting? of Sit­ting especially with the Hat on, as the most uncomely Practice of some was and is? The People being taught to cover the Head, while the Minister was to remain bare among them.—Was the Alteration of giving the Elements, an Amendment? Read the Directory for Publick Worship, in the time when the Dissenters did their best to excell the Church; Take ye, eat ye; This is the Body of Christ which is broken for you; This City is the New-Testament in the Blood of Christ, which is shed for the Remission of the Sins of may: The Words denoting Christ's present Crucifixion; and either actually, or in the future certainty of it, give countenance to the Romish Sacrifice of the Mass.—Nor was the Civil Pledge of the Ring in Mar­riage better'd by the Invention of some Pastors, who took a Ring of their Women-converts, upon admittance into their Church. The Forbidding the Observation of Christ's Nativity, and other Holy-days, did not add one Hairs-breadth to the Piety of the Nation; but, on the other Hand, [Page 20] it took at least from the Common People one ready Means of fixing in their Memories the most useful History of the Christian Religion.—'Tis possible for meer Dwarfs in Understanding and Policy to contrive an Alteration in Government that may be pleasing to themselves for a time, during their Passion, and the Novelty of the Model in their own Fancy, not yet disturb'd by some unforeseen Mischief or Inconvenience: But 'tis extreme difficult, upon the whole matter, to make a true and lasting Im­provement, fitted and fram'd to all Cases and Circumstances of Affairs in Religious Observances. So that if we make a fair Comparison, and let Experience and Reason rule in this Case, we must say, That the Go­vernment of the Church is Best still.

If we have got no Ground of the Establish'd Church in Matters of Doctrine, Worship, and Discipline, I hope it may be granted we have the Advantage, by much, in the Purity of Life: We are holier and less offensive than other Men. If you'll not allow That, we are certainly far more demure and private in our Vices, more wary and cautious in letting [...] Faults be seen by the World; while the Church-men are most care­ [...]n that Point, and seem far worse than they really are.

'Tis worth our observation, That no Argument has hitherto been offer'd in favour of the Dissenters, but carries a sufficient Confuta­tion along with it. I have the Charity to think well of some Men, who, out of a true desire of pleasing God, having no worldly Design at the bottom, do in some Circumstances differ from us. I am perswaded there are many well-meaning Dissenters, who from their Hearts detest all known Wickedness: And such only will rightly consider the Mischiefs of Separation, which every one that truly fears God, ought most care­fully to avoid. The Church of England loves Religion and Goodness in all Men; and declares, there's nothing more Valuable in the World; but cannot excuse the Body of Dissenters from being the Occasion of many Impieties in the Nation. Their very Separation destroys the true Spirit of Religion, which is Charity; it lets loose great Numbers, who cannot govern themselves; moving them to live Atheists or Idolaters; to pour Contempt upon the whole Church of Christ; confirms Men in their evil Courses, and exposes the Church as a Prey to the Common Enemy. Gentlemen! give me leave to say, That to propose Maintenance of Charity and all Virtue, by overthrowing the Church, is as improbable a Project, as his who in Henry the Seventh's time propos'd a Rebellion without Breach of the Peace. When the Government of King and Bishop was subverted, there were presently as many Religions as Men; mon­strous Swarms of Errors and Heresies broke in upon us, more than had been before known in the Church of God; and upon this, an Inunda­tion of all sorts of Wickedness over-spread the Land: So horrible was the Effect, that one of their own Authors tells us, ‘That for many hun­dred Years there had not been a Party pretending Godliness, Tenderness Edw. Gangr. of Conscience, Strictness, above other Men, (as this Party did) that has been guilty of so many Sins, horrible Wickedness, provoking Abomi­nations, [Page 21] as they are. Hell seem'd to be broke loose, to have invaded all Quarters, in despite of their Covenant, and all the little Schemes of their so-much-magnified Reformation: That they have overpass'd the Deeds of the Prelates, justified the Bishops, in whose Time never so many, nor so great Errors were heard of; much less such Blasphemies, and Confusions. We have worse things amongst us, more corrupt Doctrines, and unheard-of Practices, than ever were in all the Bishops days. Our Reformation is become a Deformation: We first put down the Common-Prayer, and then some put down the very Scriptures, slighting and blas­pheming them: Some cast down Bishops and their Officers; others cast to the Ground all Ministers, and all the Reformed Churches: Some had cast out the Ceremonies in the Sacraments; others had cast out the Sa­craments themselves.’ With abundance more, too tedious to repeat.

Another of their Authors tells the Parliament, in a Sermon, ‘That the Covenant cries (God grant not against you) for the Reformation Jenkyns Serm. 46. of the Kingdom, the Extirpation of Heresies, Schisms, Profaneness, &c. These Impieties abound, as if we had taken a Covenant to maintain them; since it was taken, These Sins, which we have Covenanted against; have more abounded, than in the space of ten times so many Years before.’

Another makes this Remark, ‘That one of the Fruits of this Blessed 1648. Parliament, and of those two Sectaries (Presbyterians and Independents) is, That they have made more Jews and Atheists than are in all Europe besides.’

Gentlemen of the Jury! You may see by what means it was, that this Nation came to be pester'd with Opinions and Practices, beyond the Example of former Ages, to the infinite Prejudice and dishonour of our Religion and Nation: You may guess what a blessed Reformation we may expect from the Ruine of the Church: The same Causes, set on foot by the same Principles, will eternally produce the same Effects: And tho' Men at first may mean never so well, yet Temptations will insensibly grow upon them, and Accidents occur, which in the Progress may carry them infinitely beyond the Line of their first Intention, and engage them in such Courses, out of which, when they come to discern their Errour, it may be too late for them to retire.

'Tis in vain to plead against Matters of Fact; but I would have you know, our Dissenters are more for Spirit and Truth, more modest and peaceable, than those of that Time; we are more conformable to the Laws, less turbulent and offensive to Government; and, generally speaking, did we believe that our Schism or Separation from the Church was a Sin, or the Occasion of Sin, we should no longer remain in the Practice of it, but presently join with the Church, and never more for­sake her Communion.

You may guess at the Spirit and Temper of the Dissenters, by their obstinate and indefatigable Stiffness in Opposing the Church. Let the World judge; let themselves be Judges in this Case: When the [Page 22] Church requires no Popish, no Antichristian Terms of Communion; when the Dissenters can offer no Argument that has not been abundantly answer'd; they entrench themselves within their strongest Holds of Stiff­ness and Resolution, never, never to yield, tho' they are sufficiently con­vinc'd and baffl'd. If the Dissenters have any thing more of Moderation and Peace, than appear'd in the late Times of Anarchy and Confusion, we are oblig'd to the Church, the Pillar and Ground of Truth, and to the Civil and Ecclesiastical Laws, that lay some restraint upon them. But once remove This Church, or quite let loose the Reins of Government, and we shall soon find what manner of Spirit does influence these Men.—The first Race of Dissenters were far more for Unity and Peace, than these are; they meddl'd not with Things out of their Line, nor mixt themselves with Matters of State: All they desir'd was, to have no Vio­lence offer'd to their Consciences. When they could not conform as Mi­nisters, they did as Private Christians. Men that were most eminent amongst 'em for Learning, Piety, Preaching, Writing, Experience, and Fame, have done more towards the Unity of the Church, than our Modern Dissenters do at this day. They have own'd our Communion lawful; they have receiv'd the Communion kneeling; they have bred up their Children to the Ministry of the Church; they have join'd in the Litur­gy; they have been married according to the Form of it. The ancient Nonconformists would not separate, tho' they feared to subscribe.

But now the Government has been so kind to settle Liberty of Consci­ence by a Law, our Conscionable Men turn their Backs upon the Church, Vid. The Law­fulness of hear­ing the Pub­lick Ministry, by Mr. Nye, Mr. Robinson, &c. See Mr. Corbet 's Non­conformist's Plea for Lay-Communion, Mr. Marshal, Hist. Indep. and make no scruple (tho' by causeless Separation) to cut themselves off from its Communion; not considering, that nothing, next to the Glory of God, shou'd be more heartily desir'd and endeavour'd by all Men, than the Unity and Peace of the Church; and consequently, there's scarce a greater Sin than Schism is, that rends and divides it: A Sin (if you be­lieve the ancient Fathers) that shuts Men out of Heaven; a Sin that can­not be expiated by the Blood of Martyrdom. This is the Sense which the best and most pious Christians that ever liv'd had of it; ‘That 'tis better to suffer any thing, than that the Church of God shou'd be rent asunder: That 'tis every whit as glorious, and a far greater Martyr­dom, to die for not dividing the Church, than for refusing to sacrifice to Idols: That a Person going from Church to Schismaticks, tho' in that capacity he should die for Christ, yet can he not receive the Dionysius the good Bishop of Alexandria, Vid. Euseb. l. 6. c. 45. Crown of Martyrdom: That such a one has no Part in the Law of God, or the Faith of Christ, or in Life or Salvation: That without this Unity and Charity, a Man cannot enter into the Kingdom of Heaven; tho' he shou'd deliver up himself to the Flames, or cast his Body to Wild Beasts, yet this wou'd not be the Crown of his Faith, but the Punishment of his Falshood; not the glorious Exit of a Reli­gious Courage, but the Issue of Despair: He may be kill'd, but not crown'd: He rents the Unity of the Church, destroys the Faith, di­sturbs the Peace, dissolves Charity, and profanes the Holy Sacrament.’ [Page 23] These and many other severe things are to be found in St. Cyprian. And Cypr. de U­nit. Eccl. fol. 181, 182. now, if the Glory of God, the Peace of the Church, and the Good of Souls, are as necessary, as indispensible in these Days, as they were of old, How dangerous, how desperate is the Condition of those Men, who endeavour to deprive us of them? If Father Mouth, Father Elymas, Fa­ther Pen, and the rest of our Dissenting Fathers, can prevail with the un­thinking People, to fall in love with their Vices; can be such degenerate Christians (if we may call them Christians) as to make no scruple of Schism and Separation, which are so fearful and damnable; then the De­termination will be so natural, the Case so plain, that the Jury will scarce need to go from the Bar to consider any further of it.

I have no more to offer: We'll leave it to the Court.

With all my heart; only beg pardon, that our Pleadings have been a little too tedious.

You Gentlemen of the Jury, I take you to be wise and honest Men, who will not contend so much for Conquest as Truth: You have heard this Cause debated by Learned Council on both Sides; go and consider duly which of them is Best, for Doctrine, Worship, Discipline, and Life: How dangerous a thing it is to make Publick Ruptures in Church or State: Whether Church or Conventicle stands upon the best and su­rest Foundation: Whether any Man's private Opinion or Fancy, Humour or Interest, ought to be advanc'd above the Judgment of the Ancient Fathers, the Practice of the Church for many hundred Years, or above the Quiet and Peace of a Nation. Remember, that TRUTH is now up­on Trial; and that it will be to your lasting Reputation, if without par­tiality you do what's Right and Just, in defence of Truth. To that pur­pose, I give you more than ordinary Time; while I dispatch some other Affairs of less moment, you may agree upon your Verdict.

Call in the Quakers.—You stand here Indicted for Coining and Altering the King's current English Language, pretending a greater Find­ness and Propriety of Expression than other Men; undertaking to teach the most Learned Doctors and Professors in both Universities, and to con­tradict the whole Nation. You are Lords High Commissioners for Youing and Thouing; but are under a Foreign, and therefore unlawful Autho­rity: You had your Commission and Example from Ignatius Loyola, the first Broacher of this whimsical Nicety; and may justly be suspected and question'd for it.—What say you, Friends?

I say [YOU] to Many, [THOU] to One. Singular, One, Thou. Plural, Many, You.

The Reasons are,

1. These Words are so used in the Bible, and all other Literal Tran­slations.

2. From their Agreement with the Second Persons Singular and Plu­ral in other Languages,

LATIN, GREEK, and HEBREW. As,

[Page 24] 1. Thou is singular; because in

2. You is only plural; because in

He that has any Judgment in the English Tongue, or is Master of any Sense, will confess, That [THOU] is not of the singular Number, because Tu, Su, or Attah, are so; but because English-men use [THOU] in the singular Number; Neither is [YOU] of the plural, because Vos, Humeis, or Attem, are of the plural; but because English-men use [YOU] sometimes in the plural Number. 'Tis the Usage of a Nation, that is the Reason of their Language; and all English-men, except Quakers, use [YOU] to One, as well as to Many; The Variety of English, in this, being above most other Languages. And though we use [THOU] singular, for the more strict Translation of the Scripture; yet the Original is as capable to be translated into [You] as Thou. The Translations of the Bible may be varied, according to the commonest Use of a Language; but the perpe­tual Use of a Language does not depend upon one or more Translations. 'Tis plain, that You and Thou, as all other words, have their diverse Acce­ptations. We find in Scripture, and all other English Authors, [YOU] to One, as well as [YOU] to Many.

Gen. 18. 3, —My Lord!—

4. Let a little water, I pray YOU, be fetched.

Job 18. 2. Bildad said to Job, How long will it be 'ere [YOU] make an end?

Jer. 2. 28, —O Judah—

29. Wherefore will YOU plead with me?

Jer. 3. 20. YOU, O house of Israel!

You, to one Lord, You, to one Job, You, to one Judah, and You, to one Israel.

We find also that [THOU] is not only us'd to a singular One, but to a plural One; or a singular Many; as—

Jer. 4. 1. THOU, O Israel!

29. THOU, O City!

Isa. 26. 20. Come, my people, enter THOU.

In which places Israel, is a plural One, or singular Many; a City, is a plural One, or singular Many; People, is a plural One, or singular Many; and yet

Thou, O Israel! Thou, O City! Thou, O People!

But in strictness, if it be proper for the Scripture to translate Thou to One; why may not I say Thou to a King? to a Judge? a Mini­ster? a Father now? as well as to say Thou to GOD?

'Tis not so proper to say Thou to a King, as to God; because the King cannot judge of our Hearts, as God can: If we say, Thou, O GOD! He understands, whether we speak with that Reverence and Honour to Him, which belongs to our Duty: But the King cannot tell our Honour to him, but by such Words and Actions as declare it: And for other Su­periours, (though Thou in Scripture be commonly us'd to them, accord­ing to other Languages, which have not so good distinction of Words for the second Person as English has) yet, [YOU] in our Days being a Term of Respect and Civility, of Honour and Reverence; and [THOU] (ex­cept in Scripture, and other Literal Translations) being a Word for the most part of Contempt, Insolence, Imperiousness, and Indignity: We ought to prefer You before Thou, though it be to One; And if other Lan­guages have not so good a Propriety, to set forth their Humility towards, and to shew their Estimation of one another, we should not contemn or dispute against our own Language, because others are not so good; but to use our You to a single Person, since it has in it the fore-named Excel­lencies.

If you know not what belongs to a Synecdoche, read 2 Cor. 4. and you Synecdoche est cum totum po­nitur pro par­te, aut pars pro toto; Nu­merus singula­ris pro plurali, Numerus plu­ralis pro singu­lari. Vossius, lib. 4. c. 6. shall find the plural Number put for the singular, almost throughout the Chapter: He that has look'd least into Ancient Authors will find long be­fore Ignatius Loyola, or the Pope, the Plural put for the Singular, and the Singular for the Plural; and this Spiritual Fancy of Youing and Thouing, cou'd never have taken place, with any sort of Men that had not been Strangers to Grammar, Logick, Metaphysicks, good Learning or Sense: If the Quakers are so, 'tis Loss of time, to spend it on so trifling a Sub­ject. Call in the Jury.

Verily Friends! there's enough said, to convince us of great Folly; in standing so much upon this odd proud conceited piece of Singularity.

I'm glad to find any one of your Party so truly ingenuous, as once to confess you're in the wrong; the Court will hear you with greater Regard, in what remains;—Here's a Bill of Complaint, or an Indict­ment against You, and other Dissenters, for using false Lights, for having false Hearts, false Spirits; for being guided by such Principles as are not of God. The Reasons of this Enquiry are from the many sorts of Lights and Spirits in the World; as, Light Uncreated and Created, Light Pro­per and Metaphorical, Light of Nature, and of Scripture, Light of Sense and Reason; Light Innate, and Light Created. So there are many sorts of Spirits, besides good Ones; A Familiar Spirit, a Lying Spirit, a Spirit Lev. 20. 27. 1 Kings 22. 22. of Perverseness, a Foul Spirit, a Deaf and Dumb Spirit, a Spirit of Er­rour and Delusion, a Spirit of Slumber, a Spirit of the World, and a Isa. 19. 14. Mar. 9. 25. 2 Th. 2. 11. Spirit of God. The Question is, Which of these Lights, or Spirits, the Quakers and other Separatists, are guided by?

We are not for troubling our selves with a speculative Discourse concerning Lights or Spirits; but we declare, that there is in us and in all Men, a Light sufficient to instruct and govern us in Matters of Faith and [Page 26] Life: This is it we desire to walk by; and so long as we do so, we hope none will blame or condemn us for it.

Whom will you be try'd by?

By the Sturdiness and Strength of our own Perswasion; which it is our will and pleasure to call, the Testimony within us.

You shou'd be try'd by God and the Country; but if you wou'd be try'd by the Testimony within, we must examine, whether that be a sure Test or Rule of Trial: For if the Test be false, the Trial must be uncertain and foolish: Let me ask, How you know your Testimony within is from the Holy Ghost?

We know it by this, That God has given us of his Spirit, 1 John 4. 13.

How do you know he has given you of his Spirit?

We know it by this, that we cannot sin, 1 John 3. 9.

How are you assur'd that you cannot sin?

Because we are born of God, 1 John 3. 9.

How know ye that ye are born of God?

We know it by this, Because we have a new Name given us, which no Man knows, but he that hath it, Rev. 2. 17.

How do you know of a new Name given you?

We know it by that Spirit which dwelleth in us, Rom. 8. 11.

How do you know the Spirit of Truth from the Spirit of Error?

Our Answer is still at hand, and out of the Scriptures too; He that knoweth God, heareth us; and he that is not of God, heareth not us, 1 John 4. 6.

What Witness have you to prove it?

The Spirit beareth witness with our Spirits, Rom. 8. 16.

Produce your Witness.

He that believeth hath the Witness in himself, 1 John 5. 10.

Friends! I have catechiz'd you till I have lost you; you run in a circular identical way of Discourse, turn round till you grow giddy; you wrest and misapply the Word of Life; God grant it may not be to your own Destruction. You argue very weakly;—You have the Spi­rit of God, because you are assur'd of it: You are ass [...]'d of it, because of the Spirit that dwells in you.—The best that I like in you, is, your seeming to depend upon the Scriptures: These are the best Criterion, or Touch-stone, to try whether your Spirit and Light be True or Coun­terfeit. But then we must not fix upon dubious, disputable Texts, but the plainest and most easie; whose Sense and Meaning is agreed on by Men of all Judgments: Texts deliver'd in such clear and univocal Terms, that opposite Parties do apprehend them in the very same way; and these cannot well be Matter of Cavil and Dispute.

I may not object against this.

The Spirit that is of God is, 1. A Spirit of Truth: 2. Of Ho­liness Joh. 14. 17. Rom. 1. 4, 18. Eph. 4. 3, 4. 1 Cor. 4. 12. Isa. 11. 2. and Purity: 3. Of Unity and Love: 4. Of Meekness and Or­der: 5. Of Knowledge, Wisdom, and Understanding.—If any Man, [Page 27] who is outwardly of a seeming good Life, is yet of very ill Judgment in Points essential to Christianity; as, to deny the Sacraments and other Parts of Religion, instituted by the Spirit of Truth; he must needs be misinstructed by the Spirit of Errour and Fascination; let his outward Conversation be what it will, let his visible Course of Life be never so 1 John 4. 6. plausible or severe. On the contrary, If a Man be Orthodox, and at the same time Dishonest; of some good Opinions, but evil Practice; holds the Truth, but in Unrighteousness, so as to allow, abet, and encourage Villanies; he is not season'd by the Holy, but the Unclean Spirit; let his Judgment be what it can: For an honest Heathen is not so bad as a Chri­stian Knave. If a Man makes Division in a Church or Kingdom, dis­solves the Bond of Peace, and shall endeavour to crumble Religion into as many small Pieces, as idle Heads can suggest; they are misled by that Spirit whose Name is Legion; that old cunning Serpent, that deceives the World, Mar. 5. 9. Rev. 12. 9. If any, in pretence of being meek ones, who are by right of Promise to inherit the Earth, demurely tread upon Crowns and Crosiers, and would be levelling all that by God's Providence overtop them, These must be guided by the Spirit of the bottomless Pit, Rev. 9. 11. Lastly, If Men do cite and urge Scripture against the whole Tenor and Stream of it, and wander into the wrong way, even by that very Word which does direct them into the right one, we may soon dis­cern what manner of Spirit they are of; the Spirit of Slumber, the Spirit of dead Sleep, that has blinded the Mind, Rom. 11. 8. Isa. 29. 10. These Rules are proper for the Trying of our Quakers, and other Men's Spirits. But, Gentlemen of the Jury, there's one thing more to be added; That Vices are apt many times to pass for Vertues; many Lies, to Flesh and Blood, are more plausible than Truths; hardly any thing can be so false, but may have Colours and Probabilities to set it off; and that a Multi­tude of ignorant People do often swallow the grossest Errors, in the dis­guise of the greatest Truths; taking them all down at once, without chewing. For this reason, you cannot pass a right Judgment upon Pre­tenders to the Spirit, until you have search'd into the main or general Cur­rent of their Lives, as well as the meer Conduct and Carrying on their Designs; with the Means they make use of, as well as the End they seem to aim at; with all their Actions in a Lump, as well as with the most specious and fairest of them. And when this is done thorowly, then let the Hypocrites and Impostors be what they will, let the Features of Reli­gion be never so artificially and neatly drawn, let the Colours be laid on with never so delicate a Pencil, and let that Pencil be manag'd with ne­ver so exquisite Address; 'twill be most easie to find the Difference be­twixt the Picture and the Life: Let Zeuxes lively Grapes be never so apt to deceive the Birds, yet the Deadness of his Boy will unfold the Cheat. And truly the Arts of Deceiving are very obvious: Men that will be in­fatuated and deceiv'd by them, must be Men of the lowest Size in Un­derstanding.

In like manner, as the Spirit, so the Light is to be examin'd; [Page 28] Whether the Light within you, be a true Light, or a false one? Whether indeed it be Light, or only the Appearance of Light in the Soul? Men in this Case shou'd set themselves, as before an Earthly Jury, and say thus; There's a Light which I talk of, and perswade others to walk after: But what? does it shew me, That all whatsoever is forbidden in holy Scripture, must be avoided; whatever it requires, must be obey'd?

1. Does it teach you not to employ your selves in Things secret and unre­veal'd? Deut. 49.

Not in Fables and endless Genealogies, 1 Tim. 1. 4.

Not in the Tattling of wandring, idle Busie-bodies, 1 Tim. 5. 11, 13.

Not with them which teach otherwise than the Apostles, or that consent not to wholesom Words, 1 Tim. 6. 3. Rom. 16. 17.

Not with them which dote about Questions and Strife of Words, 1 Tim. 6. 3, 4, 5.

Not in opposition of Science, falsly so called, 1 Tim. 6. 20.

Not in Words to no profit, but the subverting of the Hearers, 2 Tim. 2. 14.

Not in foolish and unlearned. Questions, 2 Tim. 2. 23.

Not in thinking more highly of our selves than we ought, Rom. 12. 3.

Not to be wise in our own conceit, but to condescend to others, Rom. 12. 16.

Not in rioting and drunknness, chambering, wantonness, strife, and envying, Rom. 13. 13.

Not in judging and setting at naught our Brother, Rom. 14. 10.

Not rendring evil for evil, nor railing for railing, Rom. 27. 17. 1 Pet. 3. 9.

Not using our liberty for a cloak of maliciousness, 1 Pet. 2. 16.

Not to believe them that say, Christ is in the secret chambers, Mat. 24. 26.

These are plain undeniable Scriptures: And now, Does thy Light teach thee, that all these things are to be avoided? That Riotting and Drunken­ness are to be avoided? Or if perhaps it do, ask farther, Does it shew thee that all the other Particulars are to be avoided, as well as Drunkenness? See, my Friend, does thy Light shew thee, that thou must not exercise thy self in things that are Secret and Unreveal'd? Does it forbid all that the Scripture forbids? O look into thy Soul! Is there a Light in it against all that teach otherwise than the Apostles? that consent not to the form of wholesom words committed to Timothy, and other ordain'd Ministers? Is there a Light in thee, against those that dote about Questions and Strife of Words; against opposing of Science against Science, one Light against another, Christ the Light, against the Light of Christ; the knowledge of the Qua­kers conceiv'd Light, to make the Knowledge of the Scripture useless and impertinent? Does the Light direct thee not to think highly? not to be wise in thy own conceit? not to judge or set at nought thy Brother? not to render railing for railing? not to use thy Liberty as a cloak of maliciousness, nor to hearken to or believe them that say, Christ is in the secret Chambers, Meetings and Conventicles? Put the Case to thy self; Does the Light I talk of, direct me to avoid all these, or does it not? If not; then,

1. It is no Light, Isa. 8. 20. If they speak not according to this Word, it is because there is no Light in 'em.

2. It is great Darkness, St. Mat. 6. 23. If the Light that is in thee be Dark­ness, how great is that Darkness?

[Page 29] 3. It is Satan transform'd into an Angel of Light, 2 Cor. 11. 14. No marvel (if the false Apostles and deceitful Workers transform themselves into the Apostles of Christ:) For Satan himself is transform'd into an Angel of Light.

This, Friends! is the Light within you, if it teach you not to avoid all these things that are against the Scripture; and, if you find your Light within you doth shew, that unreveal'd Truths belong not to you; that Doters about Questions, Opposers of Reveal'd Truths, Non-consenters, Contemners, Railers, Cloakers of their Sins with the Pretence of Liberty, are to be avoided. Then,

2. Ask farther, How is thy Life? See what Rays thy Light has cast upon all thy Faculties: Does it shew you a Light to exercise

Brotherly Love, in honour preferring one another? Rom. 12. 10.

If it be possible, to live peaceably with all men? Rom. 12. 18.

To have Faith to our selves? Rom. 14. 22.

To hold fast the Profession of our Faith without wavering? Eph. 4. 14.

To follow the Churches of God, 1 Thess. 2. 13, 14.

To study to be quiet, and to do our own business, 1 Thess. 4. 11.

To esteem the Clergy very highly for their work sake? 1 Thess. 5. 13.

To please others for their edification, not our selves? Rom. 15. 2. 1 Cor. 10. 33.

To be of a condescending and yielding temper? Rom. 12. 16.

To walk by the same Rule? Phil. 3. 15, 16.

To practise Godliness, Meekness, Long-suffering, forbearing one another, Unity of the Spirit? Eph. 4. 1, 2, 3.

Women to keep silence in the Churches, to be under obedience, and learn at home, with all silence and subjection? 1 Cor. 14. 34, 35. 1 Tim. 2. 11, 12, 14.

This is the Truth of the Infallible Scriptures, which hath been deliver'd to you and to me, not now only, but by all our Christian Predecessors: This is a sure Word of Prophecy, whereto we must take heed, if we will not be carried about with divers and strange Doctrines.

Truly, my Conscience, as a thousand Witnesses, comes in against me. 'Tis a folly to make a Defence, when a Man finds himself condemn'd in his own Breast.

I take Friend Henry to be a very honest Man, one that loves and speaks Truth: Pray let's hear him a little farther in this Matter.

I confess, These are Truths not to be deny'd; many Particulars to be avoided, and many to be practised, by every good Christian. I know that the World is grown to that pass, that the repeating of the plainest Texts is accounted by many as unconcluding in Divinity, as in Philosophy: But 'tis time for us to lay aside all our Sophistry, and to pre­fer the Wisdom of God before our own. O! my deluded Brethren! have we not troubled the Nation and our selves too much with unreveal'd Se­crets; hearkning to Fables, and rejecting the Truth? Have we not been for making a Church, a Saint, a Minister, a Heaven, a Christ, a Light, a God, in our own Imagination; while the Truths in Scripture are nothing worth in respect of These? Have we not delighted in Tattlings, Wan­drings, [Page 30] busying our selves in Things which concern us not? Are not our Opinions new Opinions, contrary to the Church? Don't we use our Li­berty for a Cloak of Disorder, a Cloak to Sacrilege, a Cloak to usurp the Divinest Imployments? To cry, All are one in Christ Jesus; therefore all are one in a Kingdom, a Church, a Family? We are all free from beg­garly Rudiments, the Rudiments of the Ceremonial Law; therefore we are free from Ceremonies of Order and Decency among Christians; there­fore no Tythes to be paid, no Priests to be maintain'd; tho' the Priest­hood of Christ be not a Levitical, but long before a Levitical Priesthood, a Priesthood after his Order that received Tythes, a Tything Priesthood, before the Levitical Law was instituted; and that not for a short dura­tion, but for ever, after the Order of Melchizedech. We have declaim'd against Priest, to destroy Minister; we say, Christ is an High-Priest, and yet have Heb. cap. 5, 6, 7. deny'd his Ministers to be Priests of an Inferior Order: Our Lives have been questioning, tatling, opposing, railing, damning Lives: And truly, Friends, such Lives are contrary to the Light of Christ, the Light of the Word, or any Light, but that which the Scripture calls Darkness. And however we may come off before an Earthly Judge, 'twill be too hard for you to answer these Things at an higher Tribunal. Then, Brethren, 'twill be better for you to say, Lord, we have believed, trusted, hoped in thy Word; than, We have disputed, question'd, and contemn'd it: Better for our Light to say, O Lord, we have receiv'd thy Prophets in thy Name, give us, we beseech thee, a Prophet's Reward; than, We have slain thy Prophets, revil'd and set at naught thy Ministers, and their Ministry. Therefore, as you love your Salvation, as you desire the Favour and Fruition of God; if your Souls, Reputations, and Consciences are dear to you; no more of these Things, which the Light of Eternal Truth tells us we must avoid.

What say you to the Practical Part of Religion? Can you clear your selves in the foregoing Particulars?

I wish we could do so: But, alas! when I examin'd my Life by the Rules of Truth, I found little of the Christian in me, while I ad­her'd to my own Light. For, is this Brotherly Love, to separate from the Church, and think nothing worth our Labour, but what opposeth it? Is this to prefer one another in Honour, when we think our selves so holy, that we abhor the Congregations of Church-men; think we are polluted, to join in Prayer and Communion with them; so wise, that all Words besides our own are vain Words, all Books but ours are meer Errours; that we, and none else, have the Light, the Word, the Truth, all Privileges? Is it to live peaceably as is possible, when we think it an excellency to disturb Order, to find fault with every thing but our own Inventions, and agree in nothing but to disturb that which is establish'd? Is this the Peace we are to exercise? Is this the Quietness of Illuminated Christians? The True Light shews us, That if we have Faith, we must have it to our selves, not to disturb the Church of God with it. We may all be Christians, and yet have our several Opinions: But if we have our Opi­nions different from the receiv'd Opinions of the Visible Church, we ought [Page 31] to keep them to our selves; not to divulge or disperse them, to disturb our Brethren. How can we say, that we hold fast the Profession of our Faith without wavering, when we scarce know what Article of Faith we have not rejected? We dispute of Heaven or Hell, of any Light or Way to Heaven, but that within us. First, We contemn'd and threw off the Bishops, the Worship and Discipline appointed and approv'd by them: Next, We contemn'd the Presbyters, which we us'd as a Means to de­stroy Bishops: We rejected the Independents, which shew'd us a different Way from Presbytery. Is there any thing we now approve in any of them, but the Extempore's? And not them neither, but as they serve a Turn. Is this holding fast, to seek all new? to reject old Doctrines, old Principles, Rules, and Ceremonies? We are Waverers, Questioners of all things, Holders of nothing.—The Truth tells us, We are to study Quietness, to esteem a Minister very highly in Love for his Works sake, to withdraw from every Brother that walks disorderly, to follow the Chur­ches of God: But our Lives do directly oppose the Truth: Nobis quiet a movere, merces videbatur: We have always been for Troubled Waters; if we cou'd but question or contradict, put an odious Gloss or Interpretati­on upon the Church, That was a Pleasure to us. We love the Clergy so well, that we wou'd detain their Tythes, that Poverty might make them Blessed: We rail against Tythes, not that we think 'em unlawful, but for other Reasons: We have a long time made it our Business to revile the Clergy of England, to finite the Shepherds that the Sheep might be scat­ter'd, and to draw the Hearts of the People from them. Are not we to withdraw from every Brother which walks disorderly? And does not he walk disorderly, who walks contrary to those Duties which the Apostles have taught in their Epistles? Are we not to follow the Churches of God? But we have followed every Separation; a Meeting-house, a Desart, a Secret-chamber, a Schism-shop, a Seducing-school, any Place but a Steeple­house. How do we follow the Apostles, if we don't as they require? Do we practise that Lowliness, Meekness, and many other Christian Duties? Do we agree with others as far as we can, and wait till God shall be pleas'd farther to reconcile us? We shou'd not permit Women to lay aside their Silence and Subjection, and to become Speakers in our Seducing­houses: I'm sure they don't instruct in Meekness, but question with Im­pudence, evade by Ignorance, gloss by Impertinence, and conquer by no Impudentia pro telo; Ignorantia pro scuto. Dispute, but violent Bawling, and invincible Insolence. Women's Dispu­ting lost us Paradise; and Women's Preaching can do no less than lose us the Truth of our Doctrine, and the Peace and Safety of the Church. And if my Brethren would duly consider the Plainness and Authority of these unerring Rules of Christian Light and Life, and what the Spirit has said to the Churches in the Holy Scripture, they wou'd soon be of my mind; the Difference betwixt us and the Church of England wou'd here be ended.

Did not I tell you, that Friend Henry wou'd shew himself an ho­nest Man? Has any of that Party more to offer for themselves? Let them come forth, and they shall be heard.

We object against the Clergy of England, That they are no true Ministers, as being sent by Men; whereas St. Paul declares, that he was not of men, neither by men, but by Jesus Christ, Gal. 1. 1.

The Apostle may be consider'd, either in respect of his

First Calling, which we commonly call Internal or Extraordinary Calling; and so indeed St. Paul was not called of man, nor by man, but by Jesus Christ, Acts 9. 4, 5, 6. Or in respect of his

Second Calling, that is, External or Ordinary Calling; and so St. Paul was called by man, as much as any Minister in our Church was called by Man: For,

1. He had the Hands of Ananias put upon him, to receive his Sight, and to be fill'd with the Holy Ghost, Acts 9. 17.

2. He was separated in the Church at Antioch, by Fasting and Prayer.

3. He was not to be believ'd, till he had the Testimony of Barnabas, as Letters of Orders or Commendation from the Church, Acts 9. 27. 2 Cor. 3. 1.

'Tis necessary, that Extraordinary Ministers should have an extraordi­nury Assurance of their being sent of God: Moses must work Miracles, and Christ must work Miracles: But, Ordinary Ministers are to give but ordinary Assurance, that they are ordain'd by the Church, and that they preach nothing contrary to the Form of sound Words reveal'd in the Scripture, Deut. 13. 1. Gal. 1. 7, 8, 9. 1 John 4. 1.

Is this all the Evidence we must expect of the Truth of a Minister?

This is as much as can be expected in Cases of this Nature. Mi­racles are sometimes requir'd; but never unless upon extraordinary Occa­sions: And these Miracles our Dissenters can no more pretend to, than the present Clergy of the Church of England; and to reject all their Admo­nitions, by enquiring into the Proof of their Authority, or Christ's speaking in them, was an old Wile of Christ's and St. Paul's Enemies, which they do not resolve, but pass by, as if that were to be suppos'd, not disputed. Vid. Mark 11. 28. 2 Cor. 13. 3.

But your Priests take too much upon them? Why all these Robes, Riches, Tythes, Oblations? Why shou'd the Priests be so well provided for? Every one of us is as holy, as deserving as any of Them.

It has ever been the Practice of Separatists, to envy and misap­ply the Privileges of the Church. Look into the Congregation of Korah; not one of them (thinks he) but was at least as good as Moses and Aaron. Methinks I hear 'em say, How much do they take upon 'em? How do they lift up themselves above the Congregation of the Lord? Why all this Blue, and Pur­ple, and Scarlet? all this Linen, Gold, and Jewels, for one Priest? What a Plating, and a Wyring, and Cunning Work's here? Here's a stir about Ephods, Curious Girdles, Breast-plates, and Coats! Cannot the Priest be well enough without these Linen Coats, these Surplices, Mitres, and Bon­nets? What a Lording it do they keep with their curious Garments, their costly Hems, their intermix'd Bells and Pomegranates? 'Tis not enough for them to have Robes, but they must have plated Gold too; nay, Plates of Gold are not enough neither, but they must have Jewels enclos'd in them. What Jewels? Yes, Rows of Jewels. [Page 33]

• 1. A Ruby, a Topaz, a Carbuncle,
  Exod. 39. 10, 11, 12, 13.
• 2. An Emrald, a Saphire, a Diamond,
• 3. A Lygure, an Agate, an Amethyst,
• 4. A Beryl, an Onyx, a Jasper.

Here's Pride upon Pride! Here's taking upon 'em to purpose! What are these Priests more than we, that they shou'd be thus robed, we naked and ragged? Gold! Plated Gold! Plates with Jewels! Jewels in whole Rows! Rows ingraven! Ingravings of the most curious manner! The Ingravings of a Signet! We may well be poor, whilst we must maintain all this Pride of Aaron and his Sons: This is like to be a Soul-saving Priest, that has as much in every Jewel, as wou'd provide sufficiently for many of us.

If Judas shou'd be Judge, he wou'd cry, [All this Waste] at the annoint­ing of Jesus. And what did they against Aaron or Christ, which you do not carry on against the Clergy of England? And what do you object against the present Clergy, that was not objected against Moses and Aaron?

Talk ye of the Pride of the Priests? So did they.

Talk ye of taking too much upon them? So did they.

Talk ye of the Priests being above you? So did they.

Talk ye of the Holiness of your Congregations? So did these abo­minable Conspirators.

Ah! Holiness! If this be Holiness, 'tis Holiness to be abhorr'd; Mouth-Holiness, Heart-Hellish-Holiness! If this be Holiness, then be as plain as the conspiring Jews were against our Saviour, Not this man, but Barabbas; Not Moses, but, Korah; Not Aaron, but Abiram; Not Jesus, but Judas; Not God, but the Devil.

Well, Gentlemen, you have heard a long and fair Debate; the Arguments and Proofs on both Parts, for and against the Church, with di­vers Objections against The Best Choice for Religion and Government: Tell me, Are you agreed upon your Verdict?

All agreed.

Is the Book Guilty, or Not guilty?

Not guilty, my Lord.

Because I wou'd have no Mistake, Do you find for Church or Conventicle?

Unanimously for the Church, against all Dissenters, and all their Adherents.

The Verdict's just; and you have shew'd your selves Men of great Integrity in this Case.—Call the Heads of the Latitudinarians, Presbyterians, Independents, Seekers, and Quakers: Have you any thing more to say why Sentence shou'd not pass upon you?

My Lord, we plead the Act of Parliament for Liberty of Conscience, which we all interpret as a sufficient Authority to impower us to do what we please; and may excuse, if not justifie, all our Proceedings.

You do strangely abuse and misinterpret that Law; it was de­sign'd in favour of Tender Consciences, but not to take away all Conscience. I wish the Dissenters may all shew themselves those Good Men who truly de­serve Favour.

We are a rich and thriving People, we prosper whereever we go; and this we offer as an Argument, that Heaven favours us; and that we justly expect Encouragements from Men.

Is God's permitting Men to be prosperous, or to sin on with Im­punity, any good Reason of his approving them? God permits what he abominates, his own Dishonour: How patiently did he permit the Dis­obedience of the First Adam? And the Crucifixion of the Second? All the Villanies in the World do come to pass by God's Permission; however contrary they are to his Rules and Precepts. If prosperous Impiety does therefore cease to be Impiety; because 'tis prosperous and permitted; that is, not hinder'd by Force and Violence, (inconsistent with a free Moral Agent) then the Great Sultan, and the Great Cham, and the Great Mogull, as well as the Great Bishop of Rome, are by an equal Sound-Conse­quence, the greatest Favourites of Heaven; And then the Argument of Symmachus had been unanswerably conclusive against the Primitive Chri­stians, who for 300 Years and upwards, lay groaning under the Yoke of the Heathens Tyranny: or Lastly, If Permission were still a Mark of Approbation, then Dionysius, or Diagoras, had argu'd logically well, when having robb'd the Delphick Temple, and immediately after escap'd a Ship­wrack; He gave it out, that the Gods had approv'd his Sacrilege; Not at all, that he believ'd, but laugh'd at Providence. Riches and Prospe­rity are not always Blessings to the Enjoyers of them; but very often be­stow'd on the worst of Men to their hurt; The Divine Wisdom reserving a better Reward for his dearest Servants in the World.

My Lord! We are not satisfi'd, that our dividing and separating from the Church of England deserves so bad a Name as that of Schism; if it does, we must expect a very severe Sentence; and the Court must be justifi'd in its Proceedings against us.

You have had enough offer'd before, by the Church's Advo­cate; but to leave the Matter more clear, take the Judgment of your Principal Men, who when time was, reason'd thus against those that sub­divided from them.

‘If we be a Church of Christ, and Christ hold Communion with us, why do you separate from us? If we be the Body of Christ, do not A Vindication of the Presby­terian Govern­ment, 1649. p. 130. they that separate from the Body, separate from the Head also? If the Apostle calls those Divisions of the Church of Corinth (wherein Chri­stians did not separate into divers formed Congregations, in the Sacra­ment of the Lord's Supper) Schisms, 1 Cor. 1. 10. may not your Secessi­on from us, and professing you cannot join with us as Members, and setting up Congregations of another Communion, be more properly call'd Schism? You gather Churches together out of your Churches; and set up Churches in an opposite Way to our Churches; and all this you do voluntarily, and unwarrantably, not having any sufficient Cause for it.’

In the same Book, they tell us of a Twofold Schism, Negative and Po­sitive. ‘Negative, when Men do peaceably and quietly withdraw from [Page 35] Communion with a Church, from which they are departed. The other is, when Persons withdrawing, do consociate and with­draw themselves into a distinct and opposite Body, setting up a Church against a Church; which (say they) Camero calls a Schism, by way of Eminence. And farther tells us, there are Four Causes that make a Separation from a Church lawful; 1. When they that separate are grievously and intolerably persecuted. 2. When the Church they separate from is Heretical. 3. When 'tis Idolatrous. 4. When 'tis the Seat of Antichrist. And where none of these Four are found, there the Separation is insufficient, and Schism. Now we are fully assur'd, that none of these Four Causes can be charg'd upon our Congregations; Therefore you must not be displeas'd with us, if we blame you as guil­ty of positive Schism.’

All which is as true now, as it was then; and as applicable to us and them, and it was to them and their Dissenters. The Presbyterians and In­dependents, are indeed more guilty of Schism, in separating from the truly Apostolical Church of England; than they could be in dividing from each other.

But we think there are some things in the Constitution of that Church might be contriv'd to better Purposes; and we would find out a Church, that needs no Amendment, no Alteration.

Then you must be of no Church on this side Heaven; you seek in vain; because such Perfection is not in this World; yet as great a De­gree of it in the Church of England, as in any Church or Congregation on Earth; and for ought yet appears, much greater. But that every suppos'd Corruption in a Church is not a sufficient Ground of Separati­on, or Warrant enough to rend and tear the Church in pieces. Let Mr. Calvin judge between us, who says, ‘That where-ever the Word of God is duly preach'd, and reverently Instit. lib. 4. Sect. 10, 11, 12. fol. 349. attended to, and the true Use of the Sacraments kept up, there is the plain Appearance of a True Church; whose Authority no Man may safely despise, or reject its Admonitions, or resist its Counsel, or set at nought its Discipline; much less separate from it, and violate its Unity; For that our Lord, has so great a Regard to the Communion of his Church, That he accounts him an Apostate from his Religion, who obstinately separates from any Christian Society, which keeps up the true Ministry of the Word and Sacraments; That such a Separation is a Denial of God, and of Christ; And that 'tis a dangerous and per­nicious Temptation, so much as to think of separating from such a Church, the Communion whereof is never to be rejected, so long as it continues in the true use of the Word and Sacraments —Though other­wise it be overrun with many Blemishes and Corruptions.’

Which is as plain and full a Determination of the Case, as if he parti­cularly design'd it against the Doctrine and Practice of the Modern Dissen­ters from our Church.

I hope the Nation will yet believe us to be very honest harmless Men; who deal fairly and kindly with all Persons; never oppressing, [Page 36] griping, or defrauding any Man; we are at a Word; avoid abundance of that vain unnecessary Talk, which others use in Trading; and there­fore I humbly desire that the Court would acquit us.

You have forfeited much of that good Opinion, that the Na­tion once had of you; and all the Riches you boasted of, were gotten by Peoples Credulity, trusting you too much, before they try'd you: All your Religion is now dwindled into a bare Pretence of Honesty, which at best, is not equal to that of the more Ancient Heathens; Your YEA or NAY, your Single Word shall bite as much as a Thousand; a Lye may soon be told;—and if the World complains of you for any Dis­honesty, in over-reaching or deceiving your Neighbours, all is put off with your Spiritual Distinction; 'Tis not, (say you) downright Cheat­ing of Men, but a sanctifi'd Out-witting 'em, which is own'd and practi­sed amongst you.

My Lord! We have two or three Gentlemen to produce in our Vindication.

Who are they?

St. Hierome, Aerius, and Honest John Calvin; The first says, That Bishop and Presbyter are all one: The second, That they differ nothing in Order, Dignity, and Power: And the last was so offended with Epi­scopacy, That he threw out the Bishop of Geneva, and turn'd the Name of Bishop into that of Superintendent; and under that Title, He and his Godly Successours, have there about one hundred Years, govern'd that Church.

Hierome must be a Saint now, for letting fall one single Sentence in favour of the Presbyterians: But those that are acquainted with St. Hie­rome's Writings, well know, that this Passage was intended to beat down the Usurpation of the Deacons at Rome, who then began to out-top the Presbyters; on this Account, he was tempted to magnifie and extoll the Place and Dignity of Presbyters in the Church; And though he said, that Bishops and Presbyters are all one, He yet in other places excepts the Office of Ordination and Government; And does at other times plainly and fre­quently assert the Authority of Bishops over Presbyters; and did himself constantly live in Communion with, and Subjection to Bishops. John Cal­vin could not advance himself at Geneva without the Bishop's Fall; and yet had all things belonging to a Bishop, but the Name; As Old Noll had in the Monarchy but the bare Title of King. The Geneva or Presbyterian Discipline was begotten in Rebellion, born in Sedition, and nurs'd up by Faction. Aerius was one of the worst Friends you cou'd have produc'd; he was vex'd to see himself slighted, and not preferr'd to a Bishoprick, as his Companion Eustathius was; And this made the haughty Man start aside, and talk extravagantly against Bishops; [...]at the Church branded and excommunicated him for an Heretick, and Epiphanius represents him little better than a Mad-man, distemper'd by Pride, Emulation, Envy, Covetousness, Ambition: These were the Causes of his opposing Episcopal Government. If you consult Blondell, Sal­matius and Daillé, whose great Parts, Learning, and indefatigable In­dustry, cou'd, if any thing, have made out the contrary; you'll see they [Page 37] have been forc'd to grant, That Episcopacy obtain'd in the Church with­in a few Years after the Apostolick; But our Church can safely carry it higher, even to the Apostles themselves; so much you urg'd me to speak, concerning the Antiquity, and Dignity of Bishops in the Church.

We all acknowledge, we have had Freedom enough to speak for our selves; we have but one thing more to plead; and then we shall submit to your Lordship's Determination.—Our Separation from the Church must be allow'd, because there are in it many wicked Peo­ple, scandalous ill Livers; who for want of due Exercise of Discipline, or by the Inadvertence or Connivence of its Governours, do remain in it; and so give us just occasion of Offence and Separation: There are two Texts of Scripture for us in this Case, 2 Cor. 6. 17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; so Rev. 18. 4. Come out of her, my people! that ye be not partakers of her sins, and that ye receive not of her plagues.

This I take to be none of the least Absurdities the Dissenters are guilty of. Are there no such Mixtures, no Offenders, no ill Livers amongst you? Are they all holy, harmless, and pure that come to your Congregati­ons? If not, you have the same Reasons to separate, to come out from among them, as to withdraw from the Church, for fear of Pollution; and by the same Argument, you must never join in any Communion while the World en­dures. The want of Discipline, we may thank you for; You, You Dis­senters, are the Cause that so many Immoralities are now tolerated; That Excommunication, and other necessary Censures of the Church (which formerly kept People in good Order, and preserv'd the Honor and Reputa­tion of Religion) are by your Encouragement of Disobedience, both omitted and mock'd at. And were you truly Men of tender Consciences, this one Consideration would make your Hearts ake. Look into the State of the Church, under the Jewish Administration, and you'll find, that the Sins of neither Priest nor People, owning the True God, became at any time the occasion of Separation to them. What Sins could be greater than those of Eli's Sons? And yet did not the People of God, Elkanah and Hannah by Name, refrain to join with them in the Publick Worship? 1 Sam. 2. 17, 24. In Ahab's time, when all Israel halted betwixt God and Belial, yet then did the Prophet Elijah summon all Israel to appear on Mount Carmel, and held a Religious Communion with them, in Preach­ing, and Praying and Offering a Miraculous Sacrifice, 1 King. 18. All along, when both Prince, Priests, and People were very much deprav'd and debauch'd in their Manners, we don't find that the Prophets at any time exhorted the Faithful and Sincere to separate from the rest; or that they themselves set up any separate Meetings, but continu'd in Commu­nion with the Church, preaching to them, and advising them to Re­pentance.

Look into the New Testament, you'll see in the Apostolick Churches of Corinth, Galatia, and the seven Churches of Asia, many of the Members were grown very Bad and Scandalous; yet we don't read the Example of any Good Man separating from the Church, or any one Precept (rightly un­derstood) [Page 38] from the Apostles so to do. They don't tell them that the whole Body was polluted, by those filthy Members; and that if they would be safe themselves, they must withdraw from their Communion; but exhort 'em to use all Means to reclaim them: And if neither private nor publick Admonitions and Reproofs wou'd do, then to suspend them from the Communion of the Church, till by Repentance and Amendment, they render'd themselves capable of being restor'd to Peace and Pardon.

Our Blessed Saviour knew the Jewish Church to be a corrupt Church; Priests and People lewd and vicious, yet kept in Communion with it, and commanded his Disciples so to do. We read that the Scribes and Pha­risees, who rul'd the Ecclesiastical Chair at that time, had perverted the Law, corrupted the Worship of God, were blind Guides, devoured Widows houses, Matt. 15. 6, 7, 8. were Hypocrites, and such as only had a Form of Godliness; yet did not our Saviour separate from their Communion; but was made under the Law, freely submitted himself to all the Rites and Ceremonies of it. He was circumcis'd on the Eighth Day, redeem'd by a certain Price, being a Son and a First-born, observ'd the Passover, and other Feasts enjoin'd by their Law; Yea, and that of the Dedication too, which was but of Human In­stitution; was baptiz'd amongst them, preach'd in their Temples and Sy­nagogues, reason'd with 'em about Religion, exhorted his Disciples to hear their Doctrine, though not to follow their Practices. Now, what greater Cause, on the Account of Corruption and Manners, could be given to separate from a Church, than was there? Yet how carefull was our Sa­viour, both by his Example and Precept, to forbid and discountenance it?

Consider the Representations of a Church, given in Scripture, and else­where; to shew, that it is a Mixture of Good and Bad; 'Tis call'd a Field, in which Wheat and Tares grew up together; a Net, wherein are Fishes of all sorts; a Barn, wherein there is Corn and Chaff; a Vine, that has fruitful and barren Branches; an House, in which are Vessels of Gold and Silver, and of lesser Value; a Marriage-Feast, at which were wise and foolish Virgins, &c. St. Hierome compares the Church to Noah's Ark, wherein were preserv'd the Clean and Unclean. And with­out Vanity I may speak it, though we have too many wicked People be­longing to the Church of England; yet there are at the same time, a far greater Number of truly pious Christians (that live up to the Strictness of Religion) to be found in the Communion of this Church, than amongst all the Dissenters in the whole Kingdom.

As for the two places in Scripture, produc'd for your Separation; read like truly Wise Men; consider the Coherence and Design of them, and it will plainly appear, that by the first Text is meant, That Christians in the Church of Corinth, shou'd not meddle with Unclean and Abominable Practices that were us'd by the Heathens in the Worship of their False Gods: These they were not to touch; to have no Fellowship with them in these, but rather to reprove them; that is, in Judgment to condemn, by Word to reprove, and in Conversation to avoid them. So that this is nothing at all touching the Duty of one Christian communicating with another; though it has too often been so abus'd and mis-interpreted. And for the [Page 39] second Text, it is certainly to be understood also of Idolaters; and, ac­cording to most Interpreters, of the Roman Idolatrous Polity; and is a Com­mand to all Christians to forsake the Communion of That Church, lest they endanger their own Salvation, by Communicating with her in her Idola­trous Worship. And if this be the true Sense of the Words, it abundantly justifies our Separation from the Roman Church; but affords not the least Plea for Dissenters to separate from Ours.—And now I pass to

THE SENTENCE.

YOU Latitudinarians, Presbyterians, Independents, Seekers, and Quakers: You have had a fair and impartial Tryal, upon an Indictment for your Opposing and unjustly Separating from the Church of England: The Jury has brought you in Guilty. You stand condemn'd by many Laws of this Realm: You are condemn'd by the Holy Scriptures; you are con­demn'd by the Practice of the Church of Christ, for above 1500 Years to­gether; and by that of all Reform'd Churches, who were zealous for Episcopal Government, us'd Liturgies and Publick Forms of Prayer, had Festival Commemorations of Saints, not to pray to 'em, but to praise God for 'em; had their Rites and Ceremonies in their Publick Worship, more in Number, and more liable to Exceptions, than those us'd in our Church at this Day. You are separated from a Church that was planted by our Lord and his Apostles, water'd with the Blood of Holy Martyrs, and redeem'd by the Blood of the Holy JESUS. You are withdrawn from a Church that proposes no sinful Terms in all her Communion; a Church wherein a Man may be as faithful a Servant of the True God, as Loyal a Subject to his Prince, as Honest a Man in his Dealings, as good a Neighbour, and as firm a Friend, as can be found in any Church or Society of Men in the Christian World. Therefore,

You, Sir Anthony, 'Squire, Mouth, Maggot, and Ponteus, with all the rest who are obstinate Opposers of so Excellent, so Incomparable a Church; You must go to the Place from whence your many Erroneous Opinions came, (Rome or Geneva) there to be dealt with according to your Merits: And the Lord have mercy upon your Souls.

Here follow their several CONFESSIONS.

Here now, behold! upon my bended Knees, I confess the Ju­stice of the Court, ask Mercy of this abus'd Corporation, and bid Adieu to it, and all my silly and credulous Votaries, in these mournful Words:

I know not what God can be a Friend to me! I invoke them all; that tho' I appear in the darkest Colours to the Worlds Eye, I may not always suffer the gloomy Storms of an evil Conscience, nor be continually frighted with the Deformities of my Soul.

[Page 40] I who once was a great Man amongst Poets, Historians, Linguists, Orators, (especially in the Opinion of the Fair Sex) have scarce a Word left to plead in my excuse.—I must withdraw: Time and true Repentance may do much; but 'tis impossible I can presently retrive my lost Reputa­tion; and what signifies a Chair of State, without it? I'll then make a Vertue of Necessity; in this Publick Place, abdicate my Office, and with all Humility resign That which I cannot hold. Farewel, Scydromedia! when I am gone, Farewell for ever.

I heartily wish, that All Dissenters wou'd make such ingenuous Confessions, as these two Gentlemen have now made: However, I shall, in another Place, fairly represent this their Civil Behaviour towards the Court, to gain 'em a Reprieve, and, if possible, a Pardon: The first I do, the latter I dare not promise.

Verily, Friends, our Light within us, our Personal Light, we have trusted to, like an Ignis Fatuus, has led us upon many perillous Boggs, and amazing Precepices, and there left us.

Ah, Brethren! I that have often preach'd Hell and Damnation to others, (enough to scare People out of all Sense, as well as Religion) am now under the Sentence of Condemnation. My Soul, alas! is like a glimmering Candle in a dark deceitful Lantern; a Lantern, I say, whose Sides are all Dark. I can give but little or no Direction to the People. I have a small Degree of Light or Comfort now left to support me: And, Oh! I must expect less when I come to die!

My Spirit is like, very like, may well be compared unto; I say, 'tis like a poor, venemous, disturb'd Spider, in a broken Cobweb; it makes all the haste it can to escape the Broom of Impartial Justice.

'Tis as plain as the Sun in a Cowcumber, that there are some few good meaning People among the many Sorts of Dissenters. I have sought, pry'd, and narrowly look'd into them; and truly have never been able to fix in any of their Persuasions, to my content. Since I foolishly departed from the Church of England, in vain have I pursu'd what is not to be had in Error and Schism; namely, True Peace and Satisfaction of Mind.

I observe, our Phanatical Canters are very unlucky at Simile's; and after all their Juggling, when they come to be serious, to make a right Discovery, they're at a loss: Then they cry out, Alas, Sirs! how sadly have we been cheated, misled, and deluded; nay, almost inevitably ruin'd our selves and others, by forsaking the Church of England? And I need use no more Words to advise the Dissenters to return speedily to that Pillar and Ground of Truth, which cannot deceive them.

Huzza! Huzza! Church and King! Church and King!