A DIALOGUE BETWEEN Mr. PREJUDICE, A Dissenting Country Gentleman, AND Mr. REASON, A Student in the University: BEING A short Vindication of the University from Popery, and an Answer to some Objections concerning the D. of Y.  Ars & Academia non habent inimicos praeter ignorantes. 
London, Printed for T. Sawbridge, 1682.   

HUmbly dedicated to those who seek to be Undeceived, and desire to be Loyal.  
By T. W.   

A DIALOGUE BETWEEN Mr. PREJUDICE, A Dissenting Country Gentleman, AND Mr. REASON, A Student in the University.  Prejudice. 
YOU are a Company of Lazy Lord-Danes, Domineering, bold Coxcombs, etc. Crab-Protestants, that crawl backwards to Popery, Catts-feets, wherewith the Romish Monkeys claw the Protestant Religion, etc.— Sbud, you are Heathens, Mahometans, Persians; whose only Religion is to worship the Rising Sun:— I can easily prove you are Papists—  Reason. 
Ay, Sir, if you will prove any thing, I am for you: but what you have said all this while, I take to be nothing else, but a Regiment of Rabble Dirt, mustered and raked up, to oppose and bespatter our Monarch, Truth.  Prejudice. 
Well, you shall see that whom you call your Monarch Truth, I shall prove to be an Usurper, Impostor, Son of the Whore— and, as I was saying before, I shall prove you University men to be Papists.  Reason. 
Come, Sir, now I am resolved to listen.  Prejud. 
And you shall have your own way; It shall be in Mode and Figure; for I was once of your Coat, and had the happiness to understand your tricks— Thus, Sir, I shall prove it, and that Infallibly.  


They that live in Colleges built by Papists, are themselves Papists.  
But you University men live in Colleges that were built by Papists.  
Tarbox.—    
'Tis all certainly true, for your Colleges were built either by Cardinals, and you know there be no Protestant Cardinals; or else by Popish Bishops, or some of the Popish Laity; and you know, those that are Popish are Papists; therefore your Colleges were built by Papists.  Reas. 
Ha' ha' he. I am not angry with your Minor; I declare I am good friends with it; I acknowledge most of our Colleges were built by Papists: but, Sir, I have a very great Grudge against your Major; I desire you would prove, that they that live in Colleges, that were built by Papists, are themselves Papists.  Prejud. 
Ha! deny the Major! Why 'tis a Principle: 'Tis agreed upon by all the Country Gentlemen that live within three or four miles of me. I know no one that ever contradicted it, but the simple Parson of the Parish, and a few other Nonsensical fellows—  Reas. 
Pray, Sir, don't be so choleric— Let me ask you: Were not Cities, Towns, etc. here in England, founded and built before the Reformation?  Prejud. 
And that was not quite two hundred year ago; yes, I believe they were; What then?  Reas. 
Then, I suppose, they may be built by Popish Founders, Popish Masons, etc. for we never heard that the Protestant Religion ever came into England before that time: And if so, Why may you not as well conclude, that those that live in Cities, Towns, etc. that were founded by Papists, are themselves Papists, as those that live in Colleges, built by Papists, are Papists— Come, Sir, What do you say?—  Prejud. 
For any thing I know, they may have a Spice of Popery— but if I was certainly assured of what you say, I would set all the Towns on fire about us, as soon as I came home— I wondered, in the Devil's Name, what made the greatest part of the Nation side with the D of Y.— But, supposing this is maliciously vented forth, because it has the face of an Objection, or not that there is any thing of Truth or Consequence in it, I am not so well satisfied as you may think: Have not some of you a maintenance from those Popish Founders? Are you not the Pope's Pensioners? Pray now, Are you not sworn to Statutes which were made by those Popish Founders? Have not they specified in those Statutes, that you shall have Mass read in your Chapels at such and such times? that you shall acknowledge the Pope as Supreme? that you should in every tittle conform to the Church of Rome, etc. or else to be turned out, and suffer utter expulsion? Or, Will you make me believe that there is no such thing, and that Papists would erect Societies for men of a different Religion from themselves, or would allow a maintenance for Heathens, Pagans and Heretics? This is a nut that you can't crack, Sir, and an Objection that all the Philosophy in the World cannot solve—  Reason. 
Well, Sir, I shall only desire to be heard— You having granted, that all Cities, Towns, etc. were founded before the Reformation, and consequently by Papists; we may suppose that they had their Charters and Customs conferred upon them by Papists, confirmed by a Popish Parliament: and in those Charters, etc. specified, that they should be subject to the Pope's Authority, and to his Vice-gerents, and that they should conform to the Church of Rome, etc. Now, as the Charters, etc. were corrected, at the coming in of the Protestant Religion, by Protestant Parliaments; so our Statutes, being at first conferred upon us by Popish Founders, confirmed by a Popish Parliament at the coming in of the Protestant Religion, were corrected by a Protestant Parliament; so that the person, at his admittance, now swears to nothing that is sinful or Popish, but what is either an indifferent Custom, or conformable to Reason, Scripture, and the Church of England, as 'tis by Law established. Therefore, as you would not argue that all persons that live in Cities, Towns, etc. are Popish, because they had their Charters conferred upon them at first by Papists, since they are repealed and corrected by the coming in of Protestants; so I may presume that you will not argue that we, that received our Statutes at first from Popish Founders, are ourselves Papists, since the case is altogether parallel and the same.  Prejud. 
But pray, What can you say to clear yourselves, when 'tis known that you have maintenance from Popish Founders, and are the Pope's Pensioners?  Reason. 
Pray, Sir, let me ask you again; Suppose your Great Grandfather was a Papist, and after his death had left his whole Estate to your Grandfather, that was a Protestant: your Grandfather dies, and leaves it to your Father that was a Protestant, and at last it comes to you as being next Heir; Would you not think people fools, that should conclude that you are a Papist, and the Pope's Pensioner, because you enjoy and have your maintenance from the Estate that was once your Popish Great-Grandfather's? See Sir, if the Case is not the same here too.  Prejud. 
Well, I find you would persuade me to any thing in the World; but you shall find that some are wiser than some.  Reason. 
The whole business in short is this; Our Founders were good, honest, pious Men in their way, but a purer Religion being brought into the Nation, it was thought fit to reform them: as (I am confident you will grant it) a Christian Man, having the Care and Government of an Infidel's Child committed to him, will think himself bound in Conscience to educate it in the Christian Religion.  Prejud. 
But, pray, what can you say to the Images over your College Gates and in other places; your young Boys painted with Wings at their Backs over your Altars; your Brass Candlesticks; your Saints painted in Glass Windows? etc. I believe you will persuade me that Idolatry is not Popery anon; but, as I said before, some wiser than some.  Reason. 
Why we say just as much to them as you say to the Pictures that hang up in your Parlour: they are only suffered to be there for decency and ornament sake— But, to deal plainly with you, I confess their first erection was merely superstitious, idolatrous, etc. but why they may not be permitted now, for the ornament of God's House, and for civil and historical uses, not only lawfully and decently, but even profitably, [there being no apparent danger of Superstition;] 
B. Sanderson.  or why things either in their first erection, or by succeeding abuse superstitious, may not be profitably continued, if the Superstition be abolished; the most zealous, , profound Dissenter could never give any thing that was like a substantial Reason. But if that should be the Reason, because they were once superstitious, not only Pictures, Crosses, Images; but most of our Hospitals, Schools and Colleges (which I hope now you do not think) ay and Parish Churches too must down: and so the hatred of Idolatry should but usher in licentious Sacrilege, contrary to the Apostle Rom. 2. 22. Thou that abhorrest Idols, committest thou Sacrilege?  Prejud. 
Sir, I don't intent to be persuaded the Superstition is abolished: Have I not seen your Gravest Divines among you, at their entrance into the Church, cast their Eyes upon the Glass Windows, bow towards the Altars, worship the Pictured Saints, and make Legs to the Brazen Candlesticks?  Reason. 
All this is said upon the account of Bowing towards the Altar. As for casting their Eyes upon the Painted Glass Windows, etc. 'tis a mere fancy of yours; if you would pull out that Beam of prejudice out of your own Eye, you would see and understand more clearly: You would see that we (the Sons of the Church of England) profess an invincible Hatred to Idolatry; you would understand that we are throughly sensible, that those Images have Eyes, and see not; Ears, and hear not; etc. do not, cannot regard our Worship: That we scorn to offer the Sacrifice of Prayer to a Creature that is beneath us; that none can answer our Petitions, but a God that is glorious, immortal, eternal, incomprehensible, etc. If our God was nothing but a Picture, etc. or Wood or Stone, I myself would turn Dissenter; I protest I would turn Atheist, own no other superior or equal to me, but myself. But as to the business of Bowing to the Altar; there is nothing of Idolatry in the Case: 'Tis only a civil Respect to the Place, upon the supposal that God is more immediately present there where the most sacred and Solemnest Parts of Religion are performed: No more Idolatrous than when you stand bare in the Presence Chamber.  
But if there be a Question, Whether there is any Place that deserves so much Respect, is nothing at all to our Purpose: For if there is, Bowing to the Altar were nothing else but a too-forward, pious, ceremonious Mistake, having nothing at all of Sinfulness in it, nothing at all of Idolatry.  Prejud. 
But pray, Sir, Is not your Liturgy the Mass-Book translated into English? Is not the Surplice, Organs, etc. used at this very day among the Papists?  Reason. 
Our Liturgy is no more the Mass-Book than your Directory is. This is only a Pill that is thrust into the Mouth of the Vulgar, being charged first of all, to shut their eyes, and to swallow it down whole. It has been often proffered, that if any of your Party will prove any one passage in our Liturgy contrary to Scripture, it shall be presently taken into consideration, and corrected to his satisfaction. As to the Surplice, Organs, etc. they are things totally indifferent, neither morally good nor evil: They seem at once to heighten Devotion, and to be a solemn Ornament and Decency to the Church. We must conform to them, because Authority has commanded it, lest by an ill-natured Peevishness, we, resisting the Ordinance of God, plunge ourselves into manifest Sins. If you had been in another Country, it would not have been sinful, if you did not conform to the Church of England in matter of Ceremonies; but seeing you are under her Government, and she commands you to do so and so; you, by resisting her Authority, do incur God's Displeasure and (without Repentance and the Prevention of Mercy) eternal Damnation.  Prejud. 
Surplice and Organs, etc. are used among the Papists; Must we conform to things that are Popish?—  Reason. 
I see the very word Popish frights you. I believe 'twould seem a strange Paradox to you, if I should affirm, that some things in the Roman Church are truly religious and commendable. Pray, Sir, understand a-right: Our Ancestors once very unhappily fell a-sleep; suffered Tares to grow up with the Wheat; but when it pleased God to awaken 'em, each man bestirred himself to root out what was evil; suffering the good only to stand, and expect the wont Blessings from him, who first planted and watered it. I tell you they all once were Papists; but at last, finding their Error, they flew from every thing that was superstitious and sinful; carrying only things righteous and innocent with them. But they happened to have a sort of zealous, , quarrelsome Companions, (that by and by seemed to strike off towards Geneva) who would by all means persuade 'em, to throw away all or else most of their Carriage; and their only Argument was, that they were Popish, Popish; yet acknowledging still, that those things they had with them were innocent and righteous. Nay, they say, One Fellow (whether he were mad or drunk they could not positively tell) moved, that they should cast away Prayers and Preaching, and every thing that was like Religion, because 'twas Popish, Popish: but some of his Party desired him to say nothing of those at present; they would obtain these slight requests first, and consider of the rest hereafter. And really, if because they were Popish, Popish, were a sufficient Reason, they might as well have disowned all Religion as the Surplice and Organs, etc. I believe, you would think a Romish piece of Money not true Silver, because it had Caesar's or Anti-christ's Inscription. If we embrace Popish Superstition, we are much to be blamed; but you, nor the greatest prejudiced Person in the World, can see any hurt in Truth and Goodness, though Popery doth own it.  Prejud. 
Truly, the Surplice and Organs, etc. as we use them, may be indifferently good, but, hang it, they are Popish, Popish, that sticks in my Gizzard.  Reason. 
In short, We are Reformers of Popery; We have picked out the Good and left the Bad; We observe a medium between Popery and Fanaticism; We are resolved not to be too finically, nor too slovenly religious.  Prejud. 
But harken, Sir; When I swear to Conform to the Liturgy, I am to assent and consent to every thing that is in it, to every point and syllable, to every rite and ceremony, to every page and line, etc. The Almanac in the Common-prayer, that was printed this year, says, Febr. hath 29 days, and, in truth, it hath but 28. Can I swear assent and consent to this? You contradict yourselves; you will deny the Infallibility of Pope and Councils; and yet you will require assent and consent to a book of humane composition, as shall suppose it to be infallible. For, so the Declaration supposes, that there is not the least possible mistake in the whole Book of Common-prayer, but that it is as infallible as the Bible, infallible, as if God himself had spoken it. Now, if any wise man will conform to this, I will give you leave to—  Reason. 
You talk very irrationally. Is it not desired in the Preface to the Common-prayer-book that there should be allowed a just and favourable Construction to all humane Writings, etc. which certainly supposes some mistakes? You are only desired to swear assent and consent to the Substance of every thing in that Book, that you do not hold that any thing therein is repugnant to the Word of God: that every thing therein (as to the Exercise of Religion) may be lawfully conformed to. There is no one desires you should swear that February hath this year 28 or 29 days. We ourselves might as well have quarrelled, and continued a Division till now, whether we should have followed the Salisbury, or the York, Lincoln, Hereford, Bangor way of saying or singing our Prayers, as you, whether you should conform, or assent and consent to the Act of Uniformity. 'Tis ill nature that governs you. And (because I cannot express myself otherwise at present) you, Salamander like, live and enjoy yourselves in the fire of Contention.  Prejud. 
I believe, Sir, you fancy that you have very concisely freed yourselves from being Papists; but I shall give; as they are more received, so more closer Arguments presently; and, I question not but you will then find, that you are run upon the Pikes—  Reason. 
Let's hear what you can say.  Prejud. 
'Tis to prove, as I have intended all this while, that you University men are Papists. I and myself have already concluded it.  


They that rail against the True Protestants are Papists.  
But you University men rail against the True Protestants, call'em Presbyterian Bitch's.  
Tarbox, You are Papists.    
O ho, Sir, Do you begin to stare— Come, take the other too, because you have no liking to this.  
They that say the D. of Y. is the next heir to the Crown are Papists.  
But you University men say the D. of Y. is the next heir to the Crown.  
Ay, you say and swear you will fight for him, throw your lives and fortunes at his feet: So bewitching, such a devilish Religion is Popery—  Reason. 
Good Sir, not so fast. I can give one Answer to both these Arguments as you call 'em. But as to the Major of the first, They that rail against True Protestants are Papists— I suppose you mean, by True Protestants, the Presbyterians, Non-conformists to the Church of England, though the word does not import it. 'Twas only jestingly given to you at first, and now you have the confidence to take it in earnest. So that the Proposition is, Those that rail against the Presbyterians are Papists— Pray, Why cannot they be Anabaptists, Quakers, etc. For, truly, I believe they have almost as great an hatred to you. But, you will say, Quakerism, Anabaptism, etc. is Jesuitism, the Rays of the Whore, hatched by the warmth of Priests and Jesuits, etc. And, certainly, so is Presbytery too, as hath been learned, demonstrated and made manifest by the Pen, and by the late Rebellions of the armed Brethren in Scotland. But, I suppose, you mean all those to be Papists who assert the Succession of the D. of Y. and who, chief upon this account, do rail against the Presbyterians. To this I shall answer, (as being directly against both your Arguments) granting that they rail against and oppose the Presbyterians as much as they can, (which, I think, every wise man would do, when he sees them resolved to play that miserable Game of Forty one over again:) Granting that they stand up for the D. of Y. who is a Papist, (which at best is but a surmise, and which no one could ever positively prove) yet it does not follow at all, that they are Papists, or any way Popishly inclined. And thus I shall prove it—  Prejud. 
I even long thou shouldst do it. Why then I have been in the dark all this while; but if thou bring'st me into a clearer light, or makest me understand things better than I do; I will assure you, 'twill be altogether unexpected to me—  Reason. 
I must tell you again, that there is a medium between Popery and Presbytery, and that is the Church of England as it is by Law established. Now, seeing Presbytery is its great Enemy, it will be no wonder if 'tis opposed by her: no wonder if Popery is opposed too, being as great an Enemy on the other hand. The truth on't is, we and the Papists do unite in consenting for a legal Succession, (and this is all, or more than you do desire) yet, for all this, it does not follow we are Papists. They would have a legal Succession, to promote some sinister Ends, and they would have no legal Succesion too, if 'twould serve their turns: They think now this is the best means to bring in their Religion; that now is the time to erect a Throne, that they may Lord it once again over our Consciences; that they may make use of the hearts of their Friends, and hearts and necks of their Enemies. But we do it from Reason, Loyalty and Conscience: If he were Jew or Turk, if he would serve our Turns or not serve our Turns he should inherit. As we reverence the Lord of the Vineyard, so we reverence his Son; and are resolved to surrender it to him, lest we ourselves should be cast out. I mean to be cast out in a spiritual sense; as for what is temporal; as for our lives and fortunes, it must and shall be surrendered; neither shall we try to redeem it with our Consciences, or to save our skins prostitute our very Souls. We know that we are engaged to him and to his posterity with an Oath, and that no power can absolve us.  Prejud. 
You will grant then, that he might be put by with good Policy, but not with a good Conscience. But will you make me believe that all those roaring Dammees, who assert his right, do it out of Conscience?  Reason. 
I must ingeniously confess (if there be any such) they do it chief out of an hatred to Presbytery, hatred to an Anarchy of confusion, etc. Though wicked, yet they are, for the generalty, men of Estates, and do not care for change; whereas on your side are none but discontented, pitiful, mean, sordid wretches, that can find no other way to make their fortunes. The discontented Cit. pines, because he is said to be one of the Commonalty: will venture his Neck to be a Gentleman: would fain be in a place of great Honour, though he looked never so awkardly. Each Lousy. Mechanical College is not satisfied, unless you tell him, he shall be a Colonel. 
College Trial.  The Outed Nonconformist preaches Snot, Snivil, sighs and groans, because his Eyes are not blessed with a fat Living. But as to your saying that Succession might be cut off out of good Policy, though not Conscience, I think really you are very much mistaken. Supposing you cut it off, to hinder Popery, etc. and set up one of your own; (though we know, that setting up another, is but a mere mist raised, that you may more securely play Deeper and more Hellish Tricks;) Why the Independent, Fifth monarchy men, Quakers, etc. may do the same, and show you your own Maxim for it. And this would be your good Policy, and thus would Government be preserved, besides ten thousand greater and more severe Inconveniences to support it.  Prejud. 
But, Sir, as to matter of Conscience, we, in truth, stand upon that. I'll maintain, that we ought in Conscience to oppose the D. of Y. This I can prove from a principle of Reason or Morality, and from Scripture itself.  
Object. First, from a principle of Reason or Morality, which is this: Of two Evils the least is to be chosen. Now the case here is thus; We must either keep the D. of Y. from his right, or else, by his coming in, we must suffer Idolatrous Popery, (a Religion which God abhorreth) Tyranny and Arbitrary Power, Heresy and Schism, Murders, Massacres, etc. and utter Destruction to break in upon us. Now, I say, to prevent all this, we ought to oppose the D. of Y. cut him off, as being a commission of the lesser evil.  Reason. 
You mistake, and confound Matters strangely.  
Answ. Pray understand: Evil is considered two ways: It is either Evil of Pain, or Evil of Sin: Now this Principle of Reason is understood only of Evils of Pain; so that here only it holds good: As suppose 'twas put to the choice of a Dissenter, for Disturbing the Government, whether he would be hanged or suffer a jirking at the Whipping-post: Why, if this Sentence came into his head, Of two Evils (scil. of Pain) the least is to be chosen; unless he were mightily given to a spiritual Resignation, he would accept of the latter. So that you are extremely out of the way, if you apply it to Evils of Sin. If it is said, è Malis minimum in Evils of Pain; it is said è Malis nullum in Evils of Sin, that is, we may choose the least Evil in Evils of Pain; but if two Evils of Sin are propounded to us, we must rather die than commit either of them.  
But perhaps you may object, and say, supposing he is necessitated to commit one of 'em; as suppose a man should make a Vow to murder his Brother, he must necessarily either break his Vow, or commit Murder.  
To this I answer, That 'tis impossible he should be necessitated to sin. As for your Example; He may break his Vow, and commit no sin; for the Sin was in making that Vow; not in breaking it: he does not commit the lesser sin; but loses the lesser bond. Breaking of it is far from being a Sin; it being a necessary Duty and Branch of Repentance due for the former Rashness in making it; because a hurtful Vow is rather to be broke than kept. 'Tis only ex peccato, and not Peccatum. Thus you may absolve yourselves from the Solemn League and Covenant, and commit no Sin, but repent of the first taking it. The continuance of that unlawful Oath makes new Sins. But, to come closer to the matter, your drawing from this Principle, Of two Evils the lesser is to be chosen, that we must rather keep the D. of Y. from his right than that Popery should break in upon us, is very irrational: for the one (scil. the keeping the D. of Y. from his right) is an Evil of Sin; the other (suffering Popery to come in upon us) in this case, is only an Evil of Pain and Punishment: In the latter there is no Evil committed against God, as in the former, but the suffering an Evil that God had inflicted upon us. An Evil of Punishment is no Evil to Christians: They, by suffering a Crown of Thorns to be put upon their Heads here, may purchase one that is glorious and immortal hereafter. I suppose you would mean, It is lawful to commit small evil, that a great good may come. But this is directly contrary to the Apostle. If we ought not to commit a small officious Lie (according to all Reformed Divines) for the Conversion of Souls, for the Peace of the Church, for the Redemption of the whole World, for the greatest Glory of God; how much less ought we to commit Perjury, invert the Order of Justice to save Lives that are inconsiderable, or hinder a temporal Tyranny. In short, If the D. of Y. had ten thousand little Queen Maries in his belly; If he is the right Heir, (we being sworn to Lawful Successors,) he ought in no wise, and upon no account to be put by or deprived of his Inheritance.  Prejud. 
Well, you make me still believe any thing in the World. But granting I have erred in applying this Principle of Reason, as I called it, I shall nevertheless prove it from Scripture, that we ought in Conscience to oppose the D. of Y. if he is a Papist.  
Obj. 1. We ought to smite and oppose Idolaters, to be zealous for God, our Zeal will justify us. We ought to follow the just Fact of Phinees, Numb. 25. who, that he might stay the People from Idolatry, executed Vengeance upon Zimri, a Prince of a great house: being but a private man and no Magistrate.  
Obj. 2. Then consult Numb. 17. and you shall find that the man or woman that is convicted of Idolatry shall be brought forth, and stoned with Stones till they die. And a great deal of reason for it.  
Obj. 3. And in the same Chapter you shall find that God speaking saith, From among thy Brethren (that is, one of thine house, one of thy Religion) shalt thou set King over thee, and thou shalt not set a Stranger over thee, which is not thy Brother, (a Stranger, as the margin explains it,) lest he bring thee to Idolatry. 'Tis very plain. And if you will make it manifest that I am now in an Error, I will stand up with Tooth and Nail for the D. of Y. drink his Health, throw up my Cap, and conform to the Church of England immediately.  Reason. 
Well, Sir, as to what you say first, That you ought to be zealous for God, that your Zeal will excuse you, that you ought to follow the just Fact of Phinees.  
Answ. etc. to the 1. Obj. I answer, That you ought to be zealous for God in a good cause, not in a bad one; that your Zeal can then justify you, not otherwise. And as to the Fact of Phinees, etc. I answer, That 'tis the opinion of some, that you ought no more to imitate it than David's Murder or Adultery, etc. for 'tis a Question whether he did well or no? But we will grant he did well, because he was commended by God himself in the same Chapter. But what then? Shall this justify you? How do you know but that he did it by the command of the Magistrate, or was a Magistrate himself? But if neither, thus I shall answer you, That men of Heroical Spirits and Gifts, such as were David, Samson, Phinees, etc. especially at such a time as they were employed for the Service of Almighty God; were exempt from the Common Rules of Life, and did many things with a secret motion of a powerful Spirit, which Motion of the Spirit was as good to them as a special Command from God's mouth. But these acts ought not to be followed by others, without a particular and certain assurance of the like Instinct. But if any of you should pretend to this Motion of the Spirit, we will tell you, as our Saviour did his Disciples, (who had more reason to pretend to it than any of you,) with indignation, that you know not what manner of spirit you are of.  
Answ. to 2. Obj. As to that passage Numb. 17. That the Idolater should be stoned till he die; I tell you it cannot be applied to our case. 'Tis spoken to Jews, and not to Christians. 'Twas a mere Ceremony. We see the Adulterer, in Deut. ch. 22. v. 22. punished with Death; in the Gospel, John the 8th. Christ delivering her. But supposing the next Successor to the Crown is an Idolater, and the King or Magistrate will not execute this upon him, (as in truth being not at all bound to it,) Shall private men usurp his Authority, and take upon them to reform what is amiss? They may as well establish Laws, raise Powers, administer Justice, execute Malefactors, or do any other thing the Magistrate should do and would not, which if it were once granted, every body seethe, the end could be no other but Confusion of Church and State.  
As to that passage, From among thy Brethren shalt thou set a King over thee, and thou shalt not set a Stranger over thee, which is not thy Brother, etc. I answer again, 'Tis spoken to Jews, and not to Christians: but if that will not do; I say it is only a Foretelling, and not a Command, as may be seen by the 15th verse, whom the Lord thy God shall choose; so it was afterwards that Saul and David were anointed by Samuel, and Solomon by Nathan. Well, but if this neither can do, I say, that this Law is concerning a Voluntary Election of a King, the Kingdom not being hereditary till after Solomon: so that this Text maketh nothing against us; yea, in truth it maketh for us; for by Brethren is understood the next in Kin; so that if the D. of Y. is next in Kin, he must, by this Text, necessarily inherit. Male hoc Zelotae eo trahebant, quasi externis Regibus parere non liceret. Lex agit de voluntaria electione, non de eo quod indixit necessitas, says Grotius upon the place.  Prejud. 
Truly, Sir, you have given good plausible Interpretations to these Arguments; but I am resolved not to be convinced; and so, I believe, we had as good break off.  Reason. 
I wish, Sir, I could at once overcome your ignorance and ill-nature. 'Tis a very easy matter to answer all those Arguments which ignorant or mistaken men can bring against us. But, if you please, you may suspend your Judgement, if you cannot better inform it. The imputation of Popery is very unwelcome to us. Pray think, that we, the Sons of the Church of England, worship God in Purity, Spirit and Truth: That we pray for the Conversion of poor deluded Souls: and that, as we represent our Saviour crucified between two theives, viz. Popery and Fanaticism; so that we have Charity to pray that God would make use of an extraordinary Mercy, and carry you both along with us into Paradise.  
FINIS.