THE Church Defended, AGAINST Mr. SKINGLE's Assize-Sermon AT HERTFORD. IN A LETTER to a FRIEND. By a True Lover of the Orthodox Clergy.  
LONDON, Printed in the YEAR MDCXCIX.   

SIR,  
YOU expect my Sentiments of this Sermon, and the Author. I have fairly considered the Subject, Style, Arguments, and Design; have amended all the Printer's Errata, (that the Discourse might appear with the best Advantage:) But found many more and worse of his own, that require Correction. To deal in reality with my Friend, and all Mankind, I must say, it has very little or nothing of any Value, except its Brevity: And this, one would think, but a slender Reason to recommend it to the longwinded and long-eared Presbyterians; the only Persons (I'm told) that give any tolerable Allowance of it. The Judges, and other Learned Men, saw no more Cause to thank him, than I do: And the Dissenters, who came to listen at the Doors and Windows, tho' extremely pleased with this Jingling Piece of Vulgar Oratory, are herein represented as Men of the smallest Reason and Judgement in the World, by making and continuing a Separation from the Church, upon no material or substantial Ground; only for some fanciful, extraordinary, scrupulous NOTHING. I have no Acquaintance with the Author, and therefore do not pretend to give a Character of him: But if we may believe some serious Persons, he deserves no very honourable Esteem; tho' 'tis to be hoped, that he doth not live so loosely as he writes. But, perhaps the Saints may think his Sermon a sufficient Proof, that he hath a Conscience void of Offence both towards God and towards Man, since he inveighs so zealously against the Vices of the Age: Yet for my part, I (who differ from them in much more weighty Matters) cannot agree with them in this. For, altho' heretofore an Exemplary Conversation, and a close way of Arguing, were looked on as necessary Qualifications in a Reformer; yet  no body is so forward to take that Office upon him, as he that wants Both. And that our Author is guilty, at the least, of the latter of these, I think will be obvious to every one that peruseth his Sermon with but a little more Care than it deserves.  
And that this may not seem any great Wonderment to the impartial Reader, I shall desire him to take notice of, 1. The Impropriety of the Subject. 2. His Illogical Proceeding. And, 3. The Impertinence and Insufficiency of his Arguments.  
The Text, Psal. 126.3. The Lord hath done great Things for us.  
The Title is, REFORMATION and UNION.  
Another Preacher would have chosen a more suitable Text for an Assize-Sermon; or, at least, would have made the Body of the Discourse to agree with the Sense of his present Subject. I don't deny Reformation and Union to be very great and necessary Blessings; (none more desirous of them, none do more hearty endeavour after 'em, than true Churchmen:) But he was a cunning Man, to spy Reformation and Union in this Text. I expected to have read God's Mercy and the Church's Duty judiciously recommended; and then, not directly, but by Inference or Application, our Gratitude to our most admirable Benefactor, our Respect and Obedience to the Laws of God and his Church, might more fitly be enforced from the Words of the Psalmist, than Reformation and Union.  
He gins with a Grecian Deliverance; tells not How, nor What; but applies it to the Presbyterian Liberty. A Wonderment indeed! That this magnified Liberty, without Restriction or Limitation, (a Liberty that opens a Door to all Error, Heresy, and Schism; to all Irreligion, Immorality, and Profaneness; to all the Mischiefs and Disorders in Church and State) should be looked upon as so vast a Blessing in any Christian Government, or as a proper Means to preserve Religion in the Life and Power of it! [Vid. Epist. Dedic.] This unbounded Liberty (after all that can be said in its Defence) is not a more justifiable Project to this purpose, than 'twould be to talk of securing a Vineyard by pulling down the Fence, laying it wide open to the Mercy of Boars and Foxes; presuming that this Liberty would civilize and soften their wild and savage Natures, render 'em so just and inoffensive, as not to root up or tear down the Vines; merely, because these brutish Creatures were left to their own Liberty. Our Author was not ware of this Absurdity, or concealed all Apprehensions of Danger, from our present Circumstances: But in a Page or two, designing to make sweet Music in the Dissenters Ears, boldly touches again upon the same String, and joins himself in Consort with them, pag. 1, 3. Their Sufferings were remembered, but not the Cause for which they suffered, nor that of his own Suspension.  
After the Grecians, he bethinks himself of the Jews, (to whom by his Text he owed a peculiar Reference) gives this Account of them, as of the former, That they were like Men in a Dream. Doubtless, the Preacher was so, when he delivered this Sermon; and not well awake when he printed it. Pag. 2.  
In the same Page we have his wise Observation, viz. That God is pleased to work in a very eminent manner for the Welfare of his People: And when he doth so, it's their Duty to take notice of it. I would not here be mistaken, as if I blamed him for asserting so evident Truths: That which I esteem him culpable for, is the making of that to be but One Observation, which is so plainly Two. But perhaps this must pass for a very excusable Mistake, being easily betrayed into it by his Love of Union.  
At Pag. 3. he tells us, That all the Desires and Attempts, by just and due Methods, to make us happy, were frustrated; and the Struggle of Honest Men were but like those of Slaves, which ended in a more cruel Bondage. This I must own to be a sad Truth: But, as I take it, the Persons that chief, if not solely, stood in the Gap, were Churchmen. fanatics were favoured with Smiles and Commissions, when the Members of the University were thrown out of their lawful Possessions: And at the same time that the Bishops were committed to the Tower, many Sectaries were received in the Closet, and into the Bosom: So that what immediately follows, I shall assent to, tho' possibly with a different Aim and Meaning from him, viz. That tho' we had then to do with those who went under the Name of Protestants, yet were our Lives and Liberties in the Hands of Violence and Oppression. I disown not our late Dangers of Popery and Slavery; nor would I undervalue the Mercy of a Deliverance: Yet if the Nation must be ruined or enslaved, why not by Popery, as well as Presbytery? If we are to suffer in Life or Estate, it matters not what Religion our Executioners profess. If a Ship be in danger of Sinking, this Scylla, or that Charybdis, are equally Fatal, and equally to be avoided, by steering in the Middle and Safe Way of the Church of England.  
At Pag. 4. he presents us with a mighty Harangue in Praise of the KING; but perhaps not with overmuch Sincerity: For, that Party which he favours, and hopes to be favoured by, have an Invincible Prejudice to Crowned Heads, and will always follow the Bend of their own Inclinations, which will not suffer them to show any real Kindness to Monarchy; and therefore, notwithstanding their fulsome Flattery, They are not presently to be trusted, for fear the Sting should still be in them, and Safety and Opportunity might Encourage them to thrust it out.  
Pag. 5. None more likely to have that unworthy Carriage of the Refreshed Traveller, than Presbyterians; who kneel to the King as the Fountain of Refreshment, yet may soon turn their Backs, when they don't need him. What Sort of Men so Fickle, or so Inconstant? Or where can we find a more Ungrateful People? All the Kindnesses, all the merciful Concessions showed them in former Reigns, were interpreted as Arguments of Weakness or Cowardice in the Prince; and the Consequence of That, is too well known, to need a Remembrance. Only this one Thing I would not omit, 
N. B.  being perhaps a Secret to most Men: That after the horrible Murder of King CHARLES the First, when all his Friends were utterly disabled from making any Opposition, (that there might be a sure Work of Reformation in the Land) 'twas Voted in Parliament, to put all the King's Friends to Death in Cold Blood; and it was carried in the Negative only by Two. Those of the Loyal Party who survived that Danger, lost their Estates and Liberties; and 'twas a Wonderment they scaped so. If the Reader would know the Presbyterian-Temper at this Day, let him look into Scotland: Lay but the Old Covenant, or Common-wealth-Mouse before this transformed Puss of Presbytery, she cannot but return to her own Nature, and leap at the Bait.  
At Pag. 5. that he might show his Reading, he quotes Mr. Charnock, for what he might have learned out of Scripture, in several Places, viz. That the Israelites had a Regret that they were brought out of Egypt: Which puts me in mind of that Story of the Sorbonist, who being asked, Where he read such a Thing in the New Testament? answered, That he had read it in St. Jerome, or in the Decrees; but, for the New Testament, he knew not what it was.  
I am not fond of exposing all the Misapplications of this Man of Uses; nor of finding Fault with any Thing, wherein the Truth was not in danger to be mistaken. 'Tis strange Ill-Fortune, if a Man shoots many Arrows, not to come near the Mark with One or Two; and the Author would be vexed to have his whole Sermon proved a Presbyterian Cant: Yet let the Reader consider, that Truths, as well as Lies, may be spoken in hypocrisy, 1 Tim. 4.2.  
At length he comes to his REFORMATION and UNION, p. 8, 9, 10, 11.  
To the First, I answer, That if our Church needs purging from her Dregs, with all our Hearts, we desire it should be so: But then, I doubt, (without gentle Physic) Mr. S. will not long continue in our Communion, but must sink down to the Common-shore, amongst the worst Presbyterians: Does he, or any Man believe, that the Dissenters have no Cause to purge out their Dregs too? I'm sure their Lives and Principles require it; 'tis as much wanting among the Presbyterians, Independents, and all other Sectaries, and more by far, than in the Church. This Universal Reformation we daily pray for; and it would be sooner done, all Immoralities and Profaneness would cease to a great Degree, were not the proper Means of Reformation so strenuously opposed by our open and secret Enemies. These are chief in the Fault; We must expect to be more and more vitiated and deformed, in our Manners, to see the Nation exposed to all Mischiefs; unless we can fancy this to be the Golden Age, wherein Men will be Good and Virtuous of themselves, without the Force of Law and Justice to govern them. So desirable a Blessing, I am certain, cannot belong to this evil, crooked, and perverse Generation.  
'Tis not to be doubted, but there is too much Swearing practised in the Land: But whether the Unjustifiableness of the Sin, or our Act of Parliament against it, hath occasioned a Reformation in this Particular, I know not; but am willing to believe, That our Gentry are less guilty of it than formerly, and that it is now sunk to the Bottom of the People; with whom, perhaps, this Gentleman mostly converseth; and therefore judgeth of the Age, by the Company that he himself keeps. But supposing that it reigned as much as ever, yet I done't like his Expedient for suppressing it; which is, That Parish-Officers should be most strictly required to take notice of it. If he means, in stead of that Method which the Parliament has prescribed, (wherein the Accuser is so much encouraged, and the Magistrate so much threatened, if he be remiss) then, I think, our Change would be much for the Worse: But, if he means it as an additional Help to the Statute, I fancy, the Parliament will scarce think it worth their while to follow his Advice, and make a New Act, rather than lose his Expedient; when every one that will, may put his helping Hand to the Suppressing of the Vice; which may be somewhat more useful, than an Injunction upon Parish-Officers is like to be.  
In the same Paragraph he commends a very few Gentlemen of that County, for their Zeal in this Matter; and at the same Breath, casts a Disrespect and Contempt upon all the rest: And yet those mighty Men of Morals, those Church-Presbyterians, whom he designed to compliment, are too well known to be trusted, have Infirmities of this kind, and as many as their Neighbours. This forward, dissembled Zeal, is not unlike that of a passionate Schoolmaster, about the Year 41, who would whip his Boys for Swearing, and at the same time often swear violently, That he had rather spare 'em for any Vice than That.  
One Thing more I observe upon this Head, That among all the Vices of the Age, he durst not so much as touch upon Schism, Pride, Malice, and Disobedience (the daily Service offered to their God:) Sins that lie too plainly at the Dissenters Doors; Sins of as vile a Nature, and of as dangerous Consequence, as any he had named: But he was careful to leave These out, for fear of losing his Design; and what That was, let the Reader judge: 'Tis plain, if he favours or excuses the Practice of any Sin, in vain does he talk of a Thorough-reformation; unless he means by This, as one did by the Thorow-passage of a Sermon, (i. e.) when it goes in at one Ear, and out at the other.  
Pag. 12, 13, 14. He proceeds next to Union: By which he seems not to intent, that the Presbyterians should (for the Sake of Christianity and Public Peace) leave off their Self-love, Will, and Humour, and return to the Communion of the Church; but that We should forsake our Church, and join with Them, We'll, for once, suppose it true, That some Dissenters disagree only in the Circumstantials of Religion; That the Matters in Dispute, are not so great as Salvation, Heaven, Life Eternal, or the Way to these; That our Contests are about Things of very small moment, that may either be done, or omitted, without Sin: Which Side now, in Reason and Duty, aught to comply? Must the Mother quit all her just Authority over her stubborn, prodigal, and rebellious Children, and give them leave to be undutiful? submit to, and approve their Disorders? How miserable must be the State of such an unnatural Family! And shall our Mother the Church (this Apostolical, Uniform, Well-established Church, careful to preserve her Children in Truth and good Order) must She be ruled by the Dissenters? break all Order and Discipline, to gratify them that delight in Confusion, and agree in nothing else? who, had they Power to govern in Church-Matters, would not grant us Liberty to use our own Prayers; nor those Innocent Ceremonies of Decency and Order, which they once destroyed? Ought not they rather to recede from their private Humour and Fancies, and gladly join in our Communion? Let any sober, modest, impartial Considerer judge fairly between the Mother and her Children, (a most compassionate Mother, willing to forgive and forget Offences, and with both Hands to embrace all that are sensible of their Errors, and return to their due Obedience.) Shall those Men that allow our Church to be in the Right, as to all essential and necessary Points of Religion and Happiness, venture the Ruin of the whole Family, rather than comply in some Things, which many of 'em confess, are not worth the disputing?  
Or, if by Union, he means, a kind, charitable Agreement, in yielding to each other in a few Indifferent Things; I would know, what one Step the Presbyterians have made towards this Union? No Offer on our Part will suffice, to this purpose, less than the Abolition of our whole Service, Canons, and Discipline. These Men are by many undeniable Arguments (in Conferences and Writings) convinced, That our Doctrine, Worship, and Ceremonies are good and lawful; They have declared so, by their Occasional Communicating in our Churches, and getting their Sons admitted into our Society, as Deacons and Priests, (which, if sinful, I hope they would not do.) I may add, That before the Toleration was obtained, few were the Dissenters in most Parishes, that came not frequently to Church, and united in our Public Worship: But now, in stead of uniting, they strive to divide us, multiply their Schism-Houses, and set up as many Schools of Division, as they have Gifted-Men, fitted to delude and squeeze the unthinking People.  
However, I shall next examine his Five Arguments for Union.  
1. The First whereof is, Because Infallibility is not lodged with any Men. Which Argument would do mighty well in the Hands of the most abominable Heretic: Suppose, for the present, a Socinian; May not he, by this way of Reasoning, plead thus for himself, to the Orthodox? You say, that Christ is truly God, and for this Doctrine you pretend the Authority of Scripture; but there is no Passage that you quote, which we do not expound to a different Sense from you, and think ourselves in the right: And you know, you are but Men, and therefore may err, as well as we. Let us therefore have no more Words about the Matter, but leave it to the Last Day to clear all Doubts. But, what if there be no Infallibility? Will he infer from thence, that there is no Certainty? I suppose, he is sure, that he understands some plain Texts of Scripture; and yet, I hope, he will not pretend to be Infallible. There is nothing, that I know of, which can hinder a Man from believing some Accounts of what was done in former Times, tho' he do not esteem the most Authentic Historian to be endued with an Infallible Spirit. And I think Matters of Religion are capable of as good Evidence, as Matters of Fact. So that, notwithstanding it be true, That no Man is Infallible; yet still, in a Controverted Point, one Side may be sure, that their Adversaries are in the wrong.  
But where Reason will not serve, Authority must help: And therefore we have the Opinion of Dr. Wake in the Case, whom he hath quoted fairly, but I think to little purpose, unless his Judgement were more weighty and valuable, than really it is. And if I might be permitted to deliver my Thoughts, I should say, That our Author hath done the Doctor much more Honour by quoting him, than the Doctor has done him by his Concurrence. But against his, I shall oppose the Opinion of the London-Divines, who in their Learned Tracts concerning the Points in Controversy, have said enough to convince all People, except the Dissenters, and Dr. Wake. Pag. 12.  
2. The Second Argument for Union, is Mutual Forbearance: All the Dissenters now declare for it, as the best Expedient. To this I answer, We may and aught to have Charity for each other, even to our most implacable Enemies: But this alone cannot possibly unite such a Medley of differing and contrary Religions into one Church. For, if we offer never so good and convincing Reasons, every Man is left to his own Choice, to admit or refuse them, as he thinks fit: So that if there wants Power and Discipline, for the Encouragement of those who do unite, and to discourage those who refuse their Communion, they cannot long hold together. I hearty commend a tender and moderate Use of Church-Censures, and of those Laws that are necessary for the well-governing of us all: But no Man can frame such a Scheme of Religion, in which so many opposite Parties can concur, if there is not something more than Mutual Forbearance, to keep the Body in Strength and Motion. Charity should soften, but not destroy Government.  
3. The Third Argument. When the Dissenters have nothing else to say for their unreasonable Divisions, than they call themselves Weak Brethren, and would be treated as such. But, I marvel under what Pretence they can challenge any Privilege belonging to Them, under that Notion. They take upon them to be Teachers of others, wiser and better than their Neighbours, the only Sober and Godly Party, and are apt to despise all other Christians, as Ignorant and Profane. With what Colour of Reason then can it be pleaded for them, to have any Favour or Compliance showed to their Weakness? Tho' they love to argue against us from the Example of St. Paul's Condescension to the uninstructed Jews or Gentiles; yet it is apparent, that they do not in other Cases willingly liken themselves to those Weak Believers, or Babes in Christ. They have really better Thoughts of themselves, would be Leaders and Masters in Israel, prescribe to their Governors, give Laws to all others; and do prefer their own private Opinion (which they call their Conscience) before the Judgement of the wisest Men, or the Determination of their lawful Superiors: And if, in all Instances, we should deal with them as weak Persons, advise them to learn their Catechism, they would think themselves highly wronged and injured. If the Presbyterians, and others, did in good earnest look upon themselves as weak, that is, ignorant, wavering, half-Christians; did they think the Dislike of the Constitutions of our Church, to be the Effect of such Weakness; they would either be more careful to hid it, or more diligently seek out for Remedy: They would be more modest and humble, and not so forward to judge and condemn what they don't understand: They would not encourage one another to persist in this their Weakness, nor breed up their Children in it, nor so zealously endeavour to instil the same Prejudices and Mistakes into all with whom they converse. But the Truth is, they ordinarily look upon their Opposition to the Orders of our Church, as the Effect of an higher Illumination, greater Knowledge than other Men have attained to.— They rather count us Churchmen the weak Christians, if they will allow us so much: For, otherwise, if they do not take us for the weaker and worse Christians, why do they separate from us? Why do they associate and combine in distinct Congregations, as being purer, more select Christians, than others? Now, tho' such Persons as these, may be in truth very weak, of little Judgement or Goodness, notwithstanding this Conceit of themselves and their Party; yet are they not to claim the Privileges of weak Persons, since they are fond of their Ignorance and Mistakes, against all the Means of Conviction offered to them. They can juggle in the Case, be either weak or strong, according as it best suits with the Argument they are managing against us.  
4. The next Argument is, about the Mischiefs which the want of such Union, as he would have, brings. The Public is deprived of the Labours of many Learned and Godly Men. But he would have done well to have proved, That the Public wanted the Labours of those Persons which he sets off with such a Character: And, if it does not, I cannot imagine why they should be sought after, since there are so many true Sons of the Church, who deserve to be provided for in the first place, as being superior to them in point of Obedience, and at least equal in all other Respects.— He goes on, and tells us, That for want of this Union, one Side cries out PERSECUTORS! and Men of cruel and bitter Spirits! But 'tis strange to hear Men talk of Persecution, when there is a Toleration; and complain of Hardships upon the Account of Religion, when they may do what they list. The Great Persecution therefore must be Want of Preferment: For, tho' the Church may be never so blame-worthy upon the Account of her Discipline, there is no Fault to be found with her Revenues; which if they could enjoy, it is not unlikely but they would be able to satisfy themselves pretty well with being within the Pale of the Church. But it seems, it is a grievous Crime, That these Choice Men have not Choice Live; and our Clergy are doubly faulty, First, in being Beneficed Hirelings themselves; and next, in not endeavouring, that these Learned and Godly Men, whose Labours are so much wanted, be not made Hirelings too.  
5. His last Argument for Union, is, to consider the Nature of the Things which are and have been in difference: That they are not Things of absolute Necessity to Salvation. Here our Author seems to me to write Booty, and to plead against those, whose Cause he meant to defend (as before hinted.) For, if the Matters in Controversy be not Sinful, but of an Indifferent Nature; then I would fain know, why our Dissenters should refuse their Obedience? For, if there must be some Rules appointed for the Manner of the Worship of God, and for the Maintenance of good Discipline, the Power of Making these Rules must rather lie in them that have the Government over us, than in those, whom none besides themselves, think to be sufficiently qualified for the Exercise of Ecclesiastical Jurisdiction.  
If it shall be here urged, That tho' the Things to which Conformity is required, be not in themselves Sinful, yet they are so to them, and therefore they must not do them, for fear, or rather because they know they shall offend their Consciences. In answer to this, I say, That by this Rule, the Superiors of the Church can have no manner of Authority, of what kind soever. For, if they command any thing contrary to God's Laws, it is ipso facto Null; and if they command any thing which God had before enjoined, This owes not its Obligation to Humane Authority, but Divine. It remains therefore, that either the Church hath no Power at all, or else She can exercise it only about such Things as do not concern the Foundations of Faith or Worship.  
I have said enough to answer this short, trifling, indigested Sermon; have in some Places spared the Author; took off my Pen, rather than lean too hard upon him. I never blame a Clergyman, if he should want Quickness of Wit, Vivacity of Fancy, or the Genteel Mien and Breeding of his Neighbours: I would not despise him, if he's no Great Scholar, (Men have their different Talents, and not always the same Advantages to improve them: A regular, plain, honest, sober, and sedulous Man is ever acceptable with the Best and Greatest:) But if he turns Knave, lays aside his Duty, forgets his Solemn Oaths, his Ordination, Canonical Obedience, Subscriptions, and Conscience; preaches unsound Doctrine, omits or altars the Divine-Service, and makes a Conventicle of his Church, (misrepresenting our Religion to be as uncertain, as unconcluding, as are the wild, erroneous, disconsonant Opinions and Doctrines of the several Dissenters) such an insincere, irregular Clergyman (picked out of the next County, not found in This) might, as a senseless Tool, serve to some ill Purposes; but can be true to no Religion, does not serve, but dishonour the Church, and aught to hear of it before the Day of Judgement.— I advise the Author, (if he has any Remains of Good-humour and Ingenuity) to preach or write a Recantation; and since he's very unlucky in his own Choice, I here propose a fit Subject for him to insist on; Isa. 44.25.— He frustrates the Tokens of the Liars, and makes Diviners mad; turns wise Men backward, and makes their Knowledge foolish.  
Or, if this disguised Presbyterian should be called to preach at the Funeral of any Ringleader of that Party, the Text should be, By this time he stinketh, St. John 11. and let him leave it to his Audience to make the Application.  
If he thinks fit to publish his Composures on these or any other Subjects, I shall as readily comply with my Friend's Command, in giving my Sense of them, as I have done of this SERMON: And if any body, that reads these Animadversions on it, should hope to excuse the Author, by consulting the Original, I do assure him, 'twould be but Loss of Time; and to re-print the Whole, will not be worth the Charges of the Press. If the Dissenters think otherwise, let them produce all the Copies secretly conveyed into their Hands, and it will appear, that this Author is now treated with far greater Respect, Justice, and Integrity, than he has showed to the most Primitive and Apostolical Church in the World.  
I conclude in the Words of St. Cyprian, upon 1 St. Joh. 2.19. Vid.  
Nemo aestimet Bonos de Ecclesia posse discedere.  
Triticum non rapit Ventus; nec Arborem solida Radice fundatam, procella subvertit. Cypr. lib. de Simplicit. Praelat.  
FINIS.