ened with great pretences to loyalty; and these occasions the fanaticks lay hold on, to revile the doctrine and discipline of the church, and even insult and oppress the clergy, wherever their number or favourers will bear them out; insomuch that one wilful refractory fanatick, hath been able to disturb a whole parish for many years together. But the most moderate and favoured divines dare not own that the word, moderation, with respect to the dissenters, can be at all applied to their religion, but is purely personal or prudential. No good man repineth at the liberty of conscience they enjoy; and, perhaps, a very moderate divine may think better of their loyalty than others do; or, to speak after the manner of men, may think it necessary, that all protestants should be united against the common enemy; or out of discretion, or other reasons best known to himself, be tender of mentioning them at all. But still the errours of the dissenters are all fixed and determined, and must, upon demand, be acknowledged by all the divines of our church, whether they be called, in party phrase, high or low, moderate or violent. And farther, I believe it would be hard to find many moderate divines, who, if their opinion were asked whether dissenters should be trusted with power, could, according to their consciences, answer in the affirmative; from whence it is plain, that all the stir which the fanaticks have made with this word moderation, was only meant to increase our divisions, and widen them so far as to make room for themselves to get in between. And this is the only scheme they ever had (except that of destroying root and branch) for the uniting of protestants, they so much talk of.
I shall mention but one ill consequence more,
which
