Sober and serious considerations occasioned by the death of His Most Sacred Majesty, King Charles II (of ever blessed memory), and the serious time of Lent following it together with a brief historical account of the first rise, progress, and increase of phanaticism in England and the fatal consequents thereof : now made publick in tendency to the peace of the kingdom / by a gentleman in communion with the Church of England, as now by law establish'd.

Sober and serious considerations occasioned by the death of His Most Sacred Majesty, King Charles II (of ever blessed memory), and the serious time of Lent following it together with a brief historical account of the first rise, progress, and increase of phanaticism in England and the fatal consequents thereof : now made publick in tendency to the peace of the kingdom / by a gentleman in communion with the Church of England, as now by law establish'd.

Table of contents

Title page

TO THE RIGHT HONOURABLE, GEORGE Lord DARTMOƲTH, Master of the Horse to His Present Majesty, &c.

SOBER and SERIOUS CONSIDERATIONS, Occasioned by the Death of His Most Sacred MAJESTY, King Charles II.

Books Printed for, and Sold by Luke Meredith, at the King's Head, at the West End of St. Paul's Church-Yard.

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SOBER and SERIOUS CONSIDERATIONS, Occasioned by the Death of His Most Sacred MAJESTY, King Charles II.

ALTHOUGH I may say, in the words of a worthy Author, That in our times there have been many good Books, which may be said to echo one another; this Age being as fruitful in Words, as barren in Works, enclining to speak much, and do nothing: Nevertheless in matters of Devotion, or Honour of God, (as the said Author saith) it is apparent, that a Man can never say too much, that which he can never do enough; and that in so great scarcity of worthy Acts, we should not be sparing of good Words. To which I may further add, That where a People have been much corrupted, and poysoned with false, wicked and seditious Principles, there [Page] is great need of sober, serious, and sound Discourses, to rectifie the said evil, and to prevent and hinder the mischief thereby threatned to the Nation; for else wicked and seditious Principles will produce (whenever opportunity is offered) wicked and rebellious Practices. Now, in the way to serious and sound Considerations, which God by his Providences seems to call upon us for at this time, it cannot be unfit, although by way of digression, to commend the usefulness of the time of Lent; that time of seriousness and consideration. The Antiquity whereof, as a late Author observes, is such; ‘It is like the River Nilus, we can scarce find the Head, it being mentioned by Ignatius and Irenaeus, two of St. John's Scholars, by Origen, who lived not long after them, by the Famous Council of Nice, where they mention the forty days of Lent, as a thing known and long observ'd before their time: as also, we have the Precedent of Fasting from our Blessed Saviour, and he enjoyning the same as a Duty to his Apostles.’

And certainly, no Man, who believes he hath a precious and immortal Soul to save, can make any doubt or question, Whether a Solemn time of Religious Fasting and Abstinence, a time of calling our selves to an Account, a time of Repentance and sober Consideration, can be unsuitable, but highly Advantageous as to our Eternal Welfare: and therefore cannot look upon it otherwise, than as an excellent and wholesome Constitution of the Christian Church, in requiring a Religious Observation of Lent, in Commemoration of our Blessed Saviour's Fasting and Temptation; and accordingly, our Mother, the Church of England, hath excellently expressed the use of it in the Collect for that Sunday in Lent. O Lord! who for our sakes didst Fast forty days and forty nights; give us Grace to use such Abstinence, that our Flesh being subdued to the Spirit, [Page]we may ever obey thy godly Motions in Righteousness and true Holiness, to thy Honor and Glory, &c.

We also know well, that the grand Reason and Ground of the prevalency of Vice and Wickedness in the World, is chiefly and primarily from the want of sober and serious Consideration; for this is an undoubted Maxim; That inconsiderate Men, are wicked Men; for it must needs be so, when Men are led by their sensual Appetites, which stick close to them, their Reason lies as it were asleep. It had need be therefore awakened by serious Consideration; for if Reason be out of Act, and Exercise, Sin will be committed. Now, how hardly are Men brought to this necessary duty, of a serious view and reflection upon themselves, their Lives and Conversations (especially if they be evil) and in order to their highest and greatest Concern, the Salvation of their Souls, is too evident to any considering Man; as if they thought their Souls were the vilest and worst part of themselves, least worth regard.

Let us further consider, That it is found by Practice and Experience, (the best Instructer) that the religious Observation of this time of Lent, hath proved to be a mighty restraint to Prophaneness and Debauchery; yea, even where men are most exquisite in wickedness. That it hath been a matter of wonder to Travellers, to see what an Appearance, at least, there is of Demureness, Sobriety and Seriousness generally all men take upon them at this time: I shall give it you in the words of a worthy Gentleman of our own Church and Nation, a great Traveller and Observer in foreign parts; when speaking of Italy he saith,Sir Edwin Sands in his Europae Speculum. That, notwithstanding their Vice, during the time of Lent, the People of all sorts are much Reformed, no such blaspheming, nor dirty speaking as before‘their [Page] Vanity of all sorts laid reasonably aside, their Pleasures abandoned; their Apparel, their Diet, and all things else composed to Austerity, and a State of Penitence: They have daily then their Preaching, with Collection of Alms, whereto all men resort, and to judge of them by their outward shew: They seem generally to have very great Remorse of their Wickedness; insomuch as, I must confess, I seemed unto my self in Italy to have best learned the right use of Lent; there first to have discerned the great fruit of it, and the Reason for which those Sages in the Church at first did institute it. Neither can I easily accord (as the said worthy Author goes on) to the Fancies of such, as, because we ought at all times to lead a Life worthy of our Profession, think it therefore superstitious to have one time wherein to exact or expect it more than other; but do thus rather conceive, that the corruption of Times, and wickedness of Man's Nature is so exorbitant, that it is a hard matter to hold the ordinary sort of Men, at all times, within the Lists of Piety, Justice and Sobriety: It is fit therefore there should be one time at least in the year, and that of a reasonable continuance according to the practice of all Men, (for the Jews and Turks have their Lents) to constrain Men, how wicked and wretchless soever, for that time at least, to recal themselves to some more severe Cogitations and Courses; lest Sin, having no such Bridle to check it at any time, should at length become head-strong and unconquerable in them; as also to inure Men, though but to a bare shew of Vertue, they might afterwards perhaps more seriously persist in it.’Thus we have the Relation of the manner of Observation of Lent in foreign parts, among the Romanists, with his Judicious Comment thereupon.

[Page] Now certainly, we have as great Reason to be obliged to the strict Observation of this time, as others, upon the Reasons aforesaid: For it is too evident, Vice and Wickedness grows upon us and abounds, and had need have Restraints put upon it, lest it swallow us up; and therefore (instead of making a mock at the Religious Observation of this Solemn Time among the Romanists) let us learn Vertue and Goodness from our Adversaries; and laying aside our Vanity and Wickedness, let us become grave and serious; sober, penitent and reformed: For shall it be said, when the whole Christian World are all solemnly sober, serious, considerative, are humbling their Souls before God with Fastings and Mortifications, and are upon their Knees before God, and frequent and fervent in their Devotions, That we in England (that own our selves to be Reformed, and better Christians) are taken up with our Jollities and Feastings, yea, our Debauches and Excesses, and have not so much sense of our Sins, and Transgressions of the Divine Laws, and our great Provocations of the Divine Majesty, as to be so far displeased with our selves for the same, as to deny our selves now and then a meals Meat, or at least somewhat of our Excesses, or from our more pleasant food, in the sense of our great unworthiness, by reason of our horrid Ingratitude in our many heinous Sins and Offences against the Supreme Majesty of Heaven; and thereby taking an actual Revenge upon our selves for the same; or so far however, at least, as the same Abstinence may promote, and further in us a solemn, serious Consideration of our Ways and Doings, the state of our Souls, and may enflame and add force to our Devotions to God, both in behalf of our selves and others; yea, the whole Church of God?

[Page] Let us consider also, of this outward Appearance, and Face of Religion; and to be serious, although it be but for a time, what effect it may have upon us: Who knows not, but it may somewhat make Impression on mens Minds, as to fall in love and likeing of sincere and true Piety and it may in time prevail upon them, to become honest and upright, and not only lay aside their Wickedness for a season, but wholly abandon their Lusts: For this restraint for a time must mightily convince them, That they have a power over themselves to restrain their disordered and vitious Appetites for a time; and then, why not longer if they please? It will also inure and accustom them to the duties of Religion, and denial of their sensual Appetites; but, however, they are more worthy of Commendation, and are doubtless less wicked, who thus far subject themselves to Authority, than such who will not be perswaded to lay aside their sins for a time, and who will observe no time of Humiliation of their Souls, and extraordinary Devotions, and of Seriousness and Consideration. Especially, if we consider how far a formal and hypocritical Humiliation of a wicked Ahab had acceptance with God; as the deliverance of him from a temporal Judgment, and that it should be suspended during his days.

Let us consider further: How highly Advantageous the Religious Observation of the time of Lent may prove to such Christians, who are desirous, and will but endeavour sincerely to set about the Religious Duties of this Holy Fast; of Consideration, and serious Reflection upon themselves; of Reading, Meditation, Fasting and Prayer, Repentance, by putting them upon this great Work; which, if it were not imposed upon them, they would perhaps very carelesly and slightly pass over, or possibly never find a time to apply themselves to these Duties at all; and if it should be [Page] but only to lay aside our Sins for a season, as I touch'd before: they being then estranged, and, as it weree, mancipated from their Lusts and Habits of Sin for a time, and so far in a greater Capacity to discern and apprehend Divine Truths, and the Excellency of Christianity, of Vertue and true Goodness, and to taste of that present Felicity which is in the very practice of it, (which if Men had but once a Relish of, they would doubtless never return to live upon Husks with Swine any more) which else, by the continual steam of their Lusts and Vices, while they wallow in them, would be so blinded and infatuated in their Understandings, not able to know their right hand from the left, not to distinguish between Light and Darkness, Good and Evil; which, together with the Advantage to themselves of their extraordinary Devotions for God's Grace to Assist them in their honest endeavours, and then consulting at that time also a good Spiritual Director of their Souls, for his ghostly Councel and Advice, especially how to avoid the occasions of Sin for the future, and to be armed against such Assaults as they may meet with in their Christian Course; and how to frame their holy Resolutions of Amendment of their Lives, so, that they may be successful to them for the future, that they may vow, and perform their Vows to God. All which afore-mentioned Duties, are doubtless the Christian Duties, as at other times, so especially what this time puts us upon.

And as to such Persons as are truly vertuous and good, how pleasant and acceptable must needs such a time be to them, a season of extraordinary Exercise of Piety, Charity and Devotion, having this more Solemn time of Consideration and Examination of their Hearts and Ways, their Slips and Deviations from their Holy Profession, and making their Accounts even with God, and en-enjoying [Page] his Favor (for as we speak in our Temporal Concerns, That often and even reckoning makes long Friends; so without question, this is the best way to keep friendship with Heaven) and humbling their Souls before God, in a sense of their own Sins and Transgressions: And then, bewailing the wickedness of the Nation they live in, and supplicating God for pardon; and more especially, pouring forth their Souls in fervent and frequent Devotions both publick and private, in Reading, Meditation and good Conference, in renewing of their Vows and Covenants with God, resigning themselves up to their Lord and Master, the ever Blessed Jesus; and participating of that Blessed Feast, the Sacrament of the Body and Blood of their Crucified Saviour, there receiving the Pledge, Seal and Assurance of the pardon of their Sins, the Favor and Love of God, and from that Blessed Feast of Easter, that time of Jubile, run with Alacrity and Chearfulness of Heart (like the Sun in his Course) that Blessed Christian Race, the end whereof will be an eternal weight of Glory; which will as far exceed all our Thoughts and Hearts, as it now exceeds our Deserts.

Now, when these things are duly considered, none I hope will cry out with Judas, What means this Wast? for can we take too much of wise, sober, serious Consideration about our eternal Concernments (the principal Business of our Lives?) And although good Christians do this at other times also, especially before they approach the Holy Sacrament; yet, why not now also, more solemnly and seriously, together with holy Abstinence and Fasting joyned to it, (which adds advantage to our Prayers) as it did to the Prayers of Cornelius? And some Men may possibly be possest by long custom in Sin, such a stubborn Devil, who will not out without Prayer and Fasting, as our Saviour speaks, Mark 9. & 29. And by this [Page] means make this time highly Advantageous to us, for the promoting of Piety in our Souls, and making Religion not only our Profession, but, especially at this time, our Trade; which, indeed, ought to be the great Business of our Lives, our greatest end and design we drive in the World.

Let us all now consider, That God Almighty, by his extraordinary Providences, calls upon us to be serious, when the Cedars fall, and those who are his Vicegerents, and are Stiled by him, Gods on Earth do dye like Men; when he hath signified his Displeasure against us for our great Sins and Provocations, and hath bereft us (as it were) of the Light of our Eyes, and the Breath of our Nostrils; deprived us of our late Gracious Sovereign, the best of Princes: But yet nevertheless (in midst of Judgment remembring Mercy) hath richly again supplyed that great Loss unto us, which nothing (but the furnishing us with such a Just and Gracious Prince we now have upon the Throne) could have made up to us; a Prince who hath often (when a Subject) hazarded his Life for our Honor and Defence; and hath freely, of his own good Will and Pleasure, given us such great Assurance of Confirming to us the present Establishments both in Church and State; such a Prince (as, I have read, Plato discribes) ‘Under whom we may expect true Quietness and Remedy from all Evil; in whom, by Divine Ordinance from above, there meeteth in one Person the Right Majesty of a King, and the Mind of a Wise Philosopher, to make Vertue Governess and Ruler over Vice: for Men (as he speaks) seeing the true Image of Vertue in their Prince, and in the Example of his Life, do willingly grow to be wise of themselves, and do fall in love, liking and friendship unto it, and do use all temperance and just dealing.’ And thus the Divine [Page] Goodness, by the intermixing of Judgment and Mercy, designs to break our stony Hearts, and seems to speak to us (as he did once to the People of Israel) Oh! that there were such a Heart in them that they would fear me, and keep all my Comandments always, that it might be well with them and with their Children for ever, Deut. 5. 29. And therefore, have we not great Reason now to be serious, and to consider our Ways and Doings, all our great Sins and Provocations, and to abhor our selves in Dust and Ashes for the same; especially, in consideration of that national Guilt that we lie under; which cries aloud against us to Heaven?

Let us seriously consider, that general great Contempt of God and Religion, which so much abounds in the Nation; as if we had lost that natural instinct of a Deity, (if I may so call it) that Sense of God, which the Law of Nature hath imprest upon the Minds of all Men. Oh! the Atheistical Discourse, of wicked Men, which we meet with in every place, their prophane Merriment, drolling upon God and Religion, the Sacred Scriptures; as if Men were resolved to defie their Creator, and to hunt and chase God and all Religion out of the World? What a general, most audacious Contempt of the Divine Laws, with a high hand, as if we had no dependance on him, and were not his Creatures, and our breath in our Nostrils; the great Contempt of his Ministers and Messengers, the Reverend and Worthy Clergy of the Church of England? although our Saviour saith, He that despiseth you, despiseth me. The great Contempt of his publick Worship and Service among us, as if he were an Idol, and not the Living God. Alas! if we look into our Churches, may we not see (nay, how can we but see) in most of them, the Abomination of Desolation, as I may call it; either horrid irreverence [Page] in our Gestures and Behaviour there, in those Sacred places, rather many times like people at a play, than at their Devotions, trifling with the things of God and Religion? or may we not see many times, the publick Worship and Service of God in the Churches, Celebrated and Performed almost to the very bare walls of the Church, attended by the Poor, the Halt, the Blind and the Lame? a few of the meanest of the People; especially if there be no Sermon to Attend and Sanctifie the Solemnity; and yet there being so many people among us, who have their time lying so upon their hands, that they know not well how to dispose of it: But this mischief was, I conceive, much occasioned from erroneous and wicked Principles and Opinions of our late times of Usurpation, as that we were not obliged to give God the worship of the Body as well as of the Heart; and that it was very scarce, if at all, the Worship of God, without a Sermon to attend it.

Let us consider seriously, those horrid Sins of Murmuring against our Governors, speaking evil of Dignities, our Seditions and Rebellions against our Sovereign Prince; and the sad and dismal Consequences of the same, in the late times of Usurpation; the Deposing, Dethroning and Murdering of the Lord's Anointed, and exposing the Royal Family to infinite Dangers and Hazards; the Destruction of thousands; the Devastations, Misery and Ruine of the whole Kingdom. Let us consider, with Horror and Amazement, the Insolence and Wickedness of those Rebel Saints, whose very best pretences were a more desperate Affront, both to Government and Religion, than perhaps any Age or Historian can parallel; but whose worst Practices were villainous, not only beyond Example, but Belief; as a late worthy Author hath observed: which Crimes (it is much to be feared) [Page] are not yet expiated, although forgot; but cry aloud to Heaven for Vengeance; especially, considering how many there have been among us in this Nation, who were so far from Repenting of the said horrid Villainies, that they owned and avowed those very Principles of Sedition and Disloyalty, which promoted and were the cause of the same; and with audacious Impudence, proceeding many steps onwards in the same Path of Disloyalty, and towards the perpetrating of the same Wickedness again.

Let us consider also, of our Pride and Wantonness in Religion, our running greedily into Errors, Heresies and Schisms, with the Consequences of them; Hatred, Variance, Emulations, Wrath, Strife, Sedition, Envyings, Murthers; the loss of true Religion, Peace and Unity: and how we have by this means cloathed Religion (and that which some would call the Protestant Religion) in a deformed Dress, in a Fools Coat; made it Ridiculous, yea, Loathsom to all sober and considering Persons in the World.

And therefore, now to make us sensible of the Wickedness of the late times; and especially, considering there is a generation risen up since, who are many of them ignorant of the same; I shall make a short Scheme, Draught and Representation of the Rise, Progress, Fruit and Effect of Fanaticism and Schism. We may understand, That there was a happy Reformation of Religion, perfected and compleated in the Reign of Queen Elizabeth, of Blessed Memory, by the Wisdom, Moderation and Judgment of our Wise Reformers, the Reverend, Learned and Pious Divines, the Bishops and Clergy of the Church of England in Convocation Assembled; who proposed to themselves the keeping of the Golden Mean, Reforming no farther from Rome than was fit, necessary [Page] and commendable; and indeed, no farther receding from Rome, than she had receded from her self, and from Antiquity; and therein doing no more than what had been the desires of many others, famous and worthy Men, who nevertheless lived and died in Communion of that Church; and what was thought upon good grounds, That other Parts of Christendom, would have attempted and effected, if they could have had a lawful Oppertunity and Authority for the doing thereof, as we had in England. In short, as the Worthy Dr. Fearn truly states the Case of our Reformation in England: ‘We (said he) had just Cause to Reform, and so had our Adversaries, the Romanists; We, in Reforming did what we ought; if they had done what they ought, and had cause to do, no breach or division had followed. And further: We, in doing what we ought, preserved the Faith entire together with Charity; they would neither cast off their Errors, which clogged and corrupted the Faith, nor retain, Charity; but cut us off (as much as in them lay) from the Catholick Church: So that it is clear (saith that Worthy Author) to whom the Division must be imputed.’ Now we must understand, presently after the compleating of this happy Reformation of Religion, in Queen Elizabeth's Reign, there arose a discontented and dissatisfied Faction, although curb'd and kept under by her, called a while after Puritans, which were (like Mothes in a Cloth, eating and fretting the same) continually murmuring against the said excellent Reformation; finding great fault with Government, Liturgy, and the Reverend Bishops and Governors of the Church; instead of being thankful to God for the same, and of their ready and chearful Subjection (as good Christians ought) to this Excellent Constitution. Yea, the said Faction [Page] did proceed to repine and complain against the same, refusing to Conform to it, and so continued to do all King Jame's Reign; abusing the Favor and Indulgence of that good Prince, granted to them in the Conference at Hampton-Court; increasing and growing more numerous, by their pretences to Piety and Purity of Religion, with their frequent Sermons and Lectures (then superstitiously accounted the Main, if not the All, of Religion; and then also, very much perverted and abused to promote Faction and Discontents against the Ecclesiastical Government) until at last, growing to a Head, about the middle of the Reign of King Charles the First, they then arrived to the height of Boldness and Insolence; and by the means of that black Parliament, 1640. (in the Choice of whose Members of the House of Commons, that Faction had a great hand) together with the Rebellion of their Brethren, the Scots; they became like an impetuous and overflowing Flood, and carried and bore down all before them in the Nation: And, as the only pious and godly People, and true Protestants, fit to Rule and Govern the Kingdom, that Parliament (having by importunity and specious Pretences, obtained of their Sovereign, a Confirmation for their sitting as long as they pleased) boldly then managed a War and Rebellion against their Sovereign: and when by this means, this Nation (not to mention Ireland) had lain divers years weltering in Blood (God in just Judgment upon the Nation, suffering them to prosper in their Wickedness;) they then seized into their hands all the Royal Prerogatives, the Revenues and Lands, the Jewels and Goods of the Crown, the Supports of the Royal Dignity; deposing, and most barbarously Imprisoning their Liege Lord and Sovereign, Charles the First, of ever Blessed Memory, (who then flying to his own Country-men, [Page] the Scots, for Protection, was sold, and Betrayed by them) and retaining Him in Prison in Carisbrook Castle in the Isle of Wight, not suffering Him to enjoy so much as one of his Servants or Chaplains to Attend Him: Then also forcing into Banishment the Royal Family, to live upon the Charity of Roman Catholicks; and what some Loyal Subjects in England secretly conveyed over to them, with the peril of their Lives. That Faction, then further proceeded on, to overthrow the Government of the Church; to cast out Prelacy, as a piece of Popery; totally dissolved all Church-Government; sacrilegiously sold all Church-Lands and Revenues; also casting off, as Popish and Antichristian, the Holy Feasts and Fasts of the Church; as Christmas, Easter, &c. turned Churches into Stables; also in the mean time, all-a-long, miserably debauching and corrupting the Christian Sound Doctrine; (as that wise Prelate, Arch-Bishop Bancroft, charged them with, long before, in his Survey of the Holy discipline. His words are these; That the Puritans did pervert the true meaning, both of Scripture and Fathers, to serve their own turn;) especially in these particulars following: Not to mention that Opinion, of God's designing from all Eternity the greatest part of Mankind to destruction, merely from the good pleasure of his Will; a Doctrine highly dishonourable to the Divine Majesty. First, That we are saved by Faith alone; when yet they saw this was so interpreted, as if they did define Righteousness by the sole Opinion or Perswasion of the Mind, and did seclude good Works. That we are justified by the imputation of Christ's Righteousness to us, as if we had fulfilled the whole Law our selves, and that we are cloathed with this Garment of our Elder Brother, and so accepted. That the Apostle St. Paul, in the 7th of the Romans, 14 verse, to the end [Page] of the Chapter, speaks of himself in his Regenerate State, and not as unregenerate, (the bravest Cordial for an Hypocrite, that possibly could be.) That we are led by the publick Authority of the Spirit of God in his Word, common to all Christians: Hence saith every Sect, is the Word of God Pure and Sincere, according to the Sense of the Holy Spirit. That nothing is to be admitted in, or about the Worship of God, but what there is a direct Rule, and Direction for, out of the Scriptures; that all things must be according to the Pattern in the Mount. That, provided we give God the Worship of the Heart, it matters not whether we give him bodily Worship. And that, bowing in the Church and Worshiping God and Christ, is Idolatry, or at least Superstition and Will-Worship. That Forms of Prayer are unlawful, or at best, to be used as Crutches to such as are lame, and cannot pray without them. That Schism and Sedition are very venial Sins, if Sins at all; laying such a stress upon Preaching, (as to use the word of a Foreigner, upon his coming into England) That our Religion was turned into All Preach, Nothing but Preach; as if reading of the Scriptures, Prayers, Thanksgiving and Praising of God, could not be the main of the Worship of God, except it were accompanied with a Sermon. Most abominably neglecting to Celebrate the Holy Sacrament of the Lord's Supper, for several years together in many places; discouraging and scaring Men from their Duties therein, by Preaching. That Kings and Princes are intrusted by the People; and when they failed in their Trust, the People might fail in their Duties to them; and resist and oppose them, and call them to an Account for their breach of Trust; and, at last, lawfully depose them. These with many others, abounded among them; thus they prophaned all that was [Page] Sacred: And further, proceeding and prospering in their Wickedness, they fell soon after at variance among themselves, (many other Factions arising out of the former) especially one great Faction, called Independents; who then scuffled, with their Elder Brethren, the Presbyterians, for the Government, (abominating Presbytery as much or more than Episcopacy) got into their Hands, by the Assistance of the then Army, who (by Force) kicked their Masters, the Parliament, out of Doors, (That Assembly being then justly punished by God Almighty, in the same kind that they had sinn'd themselves, by the Insolence and Rebellion of their own Servants and Souldiers) and only about Forty or Fifty profligated Villains of the then House of Commons, the said Army's Creatures, suffered to Sit and Vote in the House of Commons, were declared, by the Power of the Sword, to be the Parliament of England, the Representatives of all the People of England: By which pretended Authority, but contrary to all Law, Justice, and Reason, yea, Common Sense, they proceeded to the full height of their Villainy, (most impudently, under pretence of Law, and for the Security of the Protestant Religion, and of the Godly Party, and the Liberty of the Subject) disannulled Kingship, arraigned their Soveraign Prince before their pretended High Court of Justice; condemned and executed him most barbarously, before the Gate of his Royal Palace of White-Hall; sold all the Jewels of the Crown, all the Crown-Lands and Revenues: and, having made his Loyal Subjects Delinquents, forced them to compound for their Estates, and sold the Estates of many of them. In short, thus kill'd, and took Possession; and all this abominable Wickedness was committed under the Shew and Face of Religion, Godliness, Justice and Right. But, as One well observes; ‘One [Page] of the greatest Tragedies acted in the Life of Man, (which makes Curious Persons to question, Wise Men to wonder, Good Men to groan, and the Wicked to Rejoyce) is, To see an Innocent Man oppressed by Colour of Justice.’ But a while after, the said two Grand Factions, the Presbyterians and Independents, (those Brethren in Iniquity) falling again together by the Ears, they very soberly and seriously killed one another, (especially at Dunbar in Scotland) where Thousands of the Presbyterians were slain by Cromwell, and his Army; some of whom (as I was, at that Time, credibly informed) in cold Blood, and after Quarter given, and the Fight over. And afterward, innumerable Factions more arising out of the former every Day, having run down all Church-Government whatsoever, and every Body being left to the Liberty of his own ignorant wanton Mind (and Conscience, as they call'd it) every Man was left to do what was Right in his own Eyes, (there being no King in Israel) there was nothing but Confusion among them; (saving that, by a long Sword held over them, they were restrain'd from killing one another.) All the Reverend Prelates of the Church of England, and most of the Orthodox Clergy, then reputed and accounted either Papists, or Popishly affected: Particularly, that worthy Man, Dr. Cousins, Dean of Durham, who was forced to fly into France; who being so accused, was therein resolutely defended by Monsieur Dailee, the Protestant-Minister at Charenton by Paris; who writes thus over into England: ‘Tuus Cosins, imo noster admodum probatur; Bestiae sunt, & quidem Fanatici, qui eum de Papismo suspectum habent: They are Beasts, or Fanaticks, who count Dr. Cousins a Papist.’ Thus they were (good Men) grievously persecuted and driven into Prisons, Dens, and Holes, or forced into Banishment. [Page] Yet, of all our worthy Prelates, in midst of their great Sufferings, and Banishment among Papists, I have heard of none of them, who ever deserted the Church of England, in her forlorn Condition, but only Dr. Goodman, Bishop of Glocester: ‘Who (as Bishop Gauden relates it) was, it seems, by extremity of ill Usage, driven beyond his Pace, and something beyond his Patience: For, thus provoked beyond all Measure and Merit, (as he thought) by those, who much professed Reformation, (and yet much, in his Sense and Experience, did deform and destroy the Church of England) it is no wonder, if, dying and dejected, he chose rather to depart in Communion with the Church of Rome, than to adhere to the Church of England; which (as Isaiah) he thought now decayed, and dissolved at least.’ In this desperate State of the Church and Kingdom, at last, (to compleat this lamentable Tragedy) that Monster, Cromwell, did ascend the Throne, and took upon him to be Lord Protector.

Thus, in short, (as a worthy Author expresseth it) ‘When a Flourishing Nation had been embroyled in a bloody War, and as vertuous a Prince as ever sate upon Throne, had been Murther'd and Martyr'd, an Establish'd Church had been Plunder'd and Dissolv'd, and Fellow-Subjects had been enraged against each other, with implacable Zeal and Cruelty, and shatter'd into numberless Schisms and Factions.’ And, (as the Pious and Learned Doctor Hammond hath observed) ‘When the Declination of Christian Practice was, at last, so great among us, as to tear up the very Root and Foundation, all Natural Moral Justice and Honesty; and, in place thereof, to set up a New Body of Carneades his Philosophy, instead of the old Heathen dry Principles of Integrity and Uprightness, [Page] that one Law of Interest and Passion, and Self-Preservation. So that, (as Machiavel thought) Religion would emasculate and enfeeble Common-wealths. We have more reason to complain, (saith he) That it hath debauched and corrupted Lives;—That Christian Men are the impurest Part of the World; That Sathan's after-game hath proved more lucky and prosperous to him, than his first Designment did; That his Night-walks hath brought him more Proselytes, than his unlimited Range of going up and down, to and fro, over the Face of the Earth; That, as Sin by the Law, so Sathan by the Faith of Christ, hath taken occasion, and so deceived and ruined us more desperately, more universally, than by all the National, Idolatrous Customs of Heathenism he hath been able to do.’ And let us seriously consider, That all this complicated Mass of Wickedness, (not to be parallel'd under the Sun) was committed and done in the Face of the World, by those who stiled themselves, and would needs be accounted the only Protestants of the Kingdom.

Things being brought to this Conclusion and upshot; What an easie Perswasion might prevail with sober and considering Honest-hearted Men in Exile, forthwith to abandon and renounce this Protestant Religion, as a Religion to be abhorred by all Men; as being as opposite to the true Christian Religion, and what likewise (in truth) was professed by the Church of England, as Darkness was to Light? And a great part, if not all this Mischief, arose, and was carried on (as I humbly conceive, with submission to better Judgments) from a furious and mad Antipathy and Averseness against Popery and Papists; which made them to imagine they never could run far enough from Rome, until they came [Page] to Munster: Where I will leave them, with their Fellow-Protestants, (if all such who are opposite to Rome must be Protestants, as of late many in England would have made them, and that by a Law also.) But, Alas! these abominable and horrid Impieties, what honest and pious Heart can seriously consider of, and not dissolve into Tears; and humbly and affectionately beg of God, not to lay these Sins to England's Charge; but to wipe out the Guilt thereof from the Nation? More especially, considering what a loud Cry innocent Blood, yea, the Blood of The Lord's Anointed, hath to Heaven for Vengeance; especially upon Fanaticks, and such as retain the fore-said wicked Tenents and Principles, which were productive of all the said Villainies.

Let them further seriously consider Mr. Baxter's own Words, in his last Answer to Bagshaw, pag. 30. cited by a Worthy Author: ‘Nothing (saith Mr. Baxter) that I know of, in the World, doth so strongly tempt some sober Consciencious Men, to think Popery necessary for the Concord of Churches, and a violent Church-Government necessary to our Peace, as the woful Experience of the Errors and Schism; the mad and manifold Sects, that arise among those that are most against them.’ To which purpose, the Worthy Dr. Parker (speaking of the Phanaticks endangering Religion several ways) saith thus: ‘I know no other grounds of Fear or Danger from them, unless this may prove one at last, That by their wanton and unreasonable Peevishness to the Ingenious and Moderate Discipline of the Church of England, they give their Governours too much Reason to suspect, That they are never to be kept in order by a milder, and more gentle Government, than that of the Church of Rome; and force them, at last, to scourge them into better [Page] manners, with the Bryars and Thorns of their Discipline.’

Let us further consider seriously, the abounding of Debauchery and Wickedness among us at this Day, which can portend nothing but Mischief to us; the horrid Oaths, Blasphemies, and Curses, that continually fly about our Ears, almost in all Companies, and in every Place, more or less; yea, as we pass along the Streets, enough to amaze us: What abounding in Swinish Drunkenness and Excess? How have our Times curiously studied to find out variety of Liquors, to make an Acceptable Sacrifice thereof to Bacchus? What Fulness of Bread, and Idleness? what Intemperance, Gaming, Uncleanness, and Lasciviousness; and the Consequents of these, Quarrelling and Duelling? having, as it were, lost the Sense of Good and Evil, our very Natural Modesty and Shame, we are become impudent and exquisite in Sin. And, which is most sad to consider, these are those Rotten Bones, (as one hath well observed) which would lie hid under the Painted Sepulchre of Honor: These some would make the Accomplishments of a Gentleman. The Learned Doctor Hammond observes, ‘That many irrational Sins, through some Local custom, have gotten the Reputation, not only of sinless and lawful, but of laudable also; as Duelling, and in favour of Sins of Uncleanness: whereby it is become a more creditable thing among us, To have been guilty of defiling and invading another Man's Bed, than to be the Innocent Person which hath been thus robb'd by the Adulterer.’

Now, Let us consider seriously of these things, (as a Divine of our own hath well observed) ‘How that Atheism and Enthusiasm are apart, and by themselves, the most desperate and dangerous Causes of Misery, [Page] and Calamity, and Ruin to Mankind: And that, when ever they should combine Interests, and joyn Forces, what Government can withstand their Fury; in that there is no Wickedness, that is necessary to the carrying on the Cause, that they will not undertake?’ Do we not therefore stand in great need of Sober and Serious Consideration, and of humbling our Souls beforeGod in Dust and Ashes, for all these before-mentioned Abominations, and making our Peace with an offended Majesty; and, by frequent and fervent Devotions, imploring his Mercies, and, in the Language of ourChurch uponAsh-Wednesday, say;Almighty and EverlastingGod,who hatest nothing that Thou hast made, and dost forgive the Sins of all them that are Penitent; Create and make in us new and contrite Hearts, that we, worthily lamenting our Sins, and acknowledging our Wretchedness, may obtain of Thee, theGodof all Mercy, perfect Remission and Forgiveness, through Jesus Christour Lord?And further, to enlarge our Devotions toGod; That He would please to bless and prosper our Gracious Sovereign Lord, the King's Majesty, and his Gracious Consort, and all the Royal Family: That He would furnish his Majesty's Royal Heart with Wisdom, to go in and out before this great People, committed to his Charge by the SupremeLordof all the Kings of the Earth: That Godwould support and strengthen him under that great Weight of Government, that now lies upon his Shoulders, in the Governing of a Licencious People, very much tainted with with Schismatical, Seditious, and Wicked Principles; which can be no pleasing Task for any Prince to undergo: ThatGodwould be pleased to direct and guide his Counsels, and cloath his Enemies with Shame and Confusion; and, That upon his Head his Crown may flourish.

[Page] And, in the next place, abhorring that which is evil, let us cleave to that which is Good; for, I hope, we need not be exhorted, not to be again Authors of our own Ruin: And that, as we cannot be so senseless, but abominate the horrid Crimes afore-mentioned, and earnestly desire our own Welfare and Happiness; so to lay aside all Murmuring and Discontent, all Schism and Faction, all Sedition and Rebellion, to yield all Loyal and Faithful Subjection, to Our Gracious Sovereign, the Lord's Annoynted; according to the Pure and Sound Doctrine and Principles of Christianity, of our Mother, the Church of England; whose true Sons have (as one speaks) been ever found by Experience, to be Cordial Friends to the Crown of England; and which Church, is the greatest Example of Loyalty, that perhaps ever appeared in the Christian World: unto whom, let us submit our selves, as the worthy Dr. Hammond admonishes us; His words are these; ‘Uniform Obedience is due from us, to the Commands of that Church, wherein we were born; the Church of England; which of all others, in the Christian world, hath most adhered to the universal Church of the first, and purest Ages.’ Let us Conform our selves therefore, to this best Constituted Church in the World; who hath kept to that Excellent Rule, Quod semper, quod ubique, quod ab omnibus receptum fuit; and adhered to the Scriptures, and true Antiquity. Let us live peaceable and quiet Lives, in all Godliness and Honesty; and adhere to our Holy Christian Religion in all things; and make our Religion the great Business of our Lives: For, Inter Christianos & Gentiles non tantum fides debet, sed etiam vita distinguere; we ought to be distinguisht by our Lives and Conversations, as well as by our Faith and Profession: For this is most certain, That true Piety, [Page] Vertue and Goodness, Integrity, Humility, Loyalty, and Peaceableness, are the most proper Fruits and Effects of a well-instructed pure Religion, of a sound Faith and Perswasion. As it is therefore, doubtless, the Great Interest of Princes, to Protect, Countenance and Support the true Religion of Jesus Christ; which is repleat with nothing but Humility, Fidelity, Justice, Wisdom, Moderation, Temperance, Sobriety, Subjection, Loyalty, Peaceableness, Unity, Love and Charity: So, also, it is their great Interest, to take care to propagate among their Subjects, good and sound Principles of Religion, Subjection and Loyalty: and to that end, That there be a total Suppression of all erroneous and seditious Books and Discourses; and that together with the Sacred Scriptures, and good Catechisms, there might be permitted none but sound Tracts of Practical Divinity, well, and wisely composed, to come into the Hands of their Subjects; according to which, there should also be constant Means, of instructing all Men by Preaching; but more especially, the Youth and younger sort, by frequently Catechising them: This being well secured, it were no matter, what became of a many Tracts of Religion currant amongst us, if they were committed to the Flames; which do but distract and disturb (many of them) mislead, if not poyson, Peoples Minds with bad Principles: and by those means (in time) there might be made a happy Reformation of Men's Minds and Manners.

Let us in the next place consider, That it is the great Interest of Subjects, to Copy out the Holy Christian Religion in their Lives and Conversations; and then most of our great Complaints would without question cease; all Disorder and Confusions be no more heard of in the World: If Men, whom the Most High, hath differenced from Beasts, by Rational and Immortal Souls, [Page] would not lay aside their Manhood, their Reason, and degenerate into Beasts, and be led and hurried by their Senses, Appetites, and Passions. They might, therefore, easily be perswaded to entertain, what would certainy promote their True Happiness and Interest; the Excellent Religion of the Holy JESƲS, it being the great Design of God, in sending his Son into the World, to promote the Welfare and Happiness of Mankind, throughout the whole World. And can any one, not void of all common Reason or Sense, think that ever God gave us Wise, and Understanding, Vigorous and Active Souls, merely to animate Human Bodies; to Eat, and Drink, and Sleep to gratifie our Senses, our brutal Parts; to provide only for our Bodies; to be mere Sensualists and Epicures; and to acquire and heap up Riches? Doubtless, our Noble, Excellent and Immortal Souls were given us for more noble and excellent Employment and End; to be raised up above these things, to be busied, and taken up with the Contemplation of God, of our Glorious Creator, his Excellencies and Perfections, and all his wonderful Works; to Adore, Love and Honor Him in all that we are or have; That whether we Eat or Drink; or whatsoever we do in Word or Deed, we should do all the Praise, and Glory of God; and in all things, to be regulated by his Laws. Now shall we forget God, and be more degenerate, than the Beasts which Perish: For the Ox knoweth his Owner, and the Ass his Master's Crib? To come more close to us, We, that own our selves Christians, do we believe the Religion we Profess? If we do; why, doth it signifie so little to us, as it doth? Why, do we not live somewhat answerable to it? Or, if we do not believe it, Why do we own the Profession? Either we must be guilty of abominable Hypocrisy, or, of Atheism and Irreligion: And once [Page] take away Religion, and the Sense of God out of the World; you do, as it were, take the Sun out of the Firmament; you take away, the Distinctions of Good and Evil, bring your selves to be Beasts, wallowing in all manner of Filthiness and Sensuality: You reduce the World, into its first Chaos of Confusion; destroy the Happiness of Man; overthrow all Rule, Order, Government and Peace in the World. It hath been found, by universal Experience, in all Ages of the World, the great Peace, Happiness and Prosperity, which hath always risen to the World from Religion; and the true lively affecting Sense of God and Obedience to his Laws, from the Exercise of Vertue and true Goodness. And that on the contrary, when Atheism and Prophaneness prevailed; that Mens Lusts and Passions quickly disturbed the World, and overthrew the publick Peace of States and Kingdoms; brought in War, Mischief, Blood and Ruine, turning a Fruitful Land, into a Barren Wilderness: For how is it possible that such men, as are unfaithful to God, should be True and Loyal to their Sovereign, his Vicegerent upon Earth? That such as are men of no Religion, men of no Principles, and walk by no Rule, but are Slaves and Drudges to their Appetites and Lusts, should ever, in time of Danger and Tryal, stick fast to the Crown and Government, and perform the Duties of Loyal and Obedient Subjects, and dye for their Prince.

And, as for such among us, as have been led away, by the specious Pretences of Fanaticks, in the simplicity and honesty of their Hearts, into the Schism and Faction, (as I make no question, there have been some) let your Eyes be now opened, and behold the prospect of your Folly, into which, you have been miserably seduced by your Leaders and Guides; and, as you tender your own safety, to withdraw from the Tents of Chorah, [Page] that State of Schism and Antichristianism, as the Ancient Fathers accounted it. Come out of this Babylon, and renounce, with Abhorrence, all Seditious and Factious Tenents and Opinions; all disloyal Principles and Practices whatsoever, and return into Communion of your Mother, the Church of England: For however invincible Ignorance, heretofore, might extenuate your Crimes; yet now it will not, when, it will certainly be no less, than Sin against Knowledge and Experience; it will be wilful and affected Ignorance, shutting your Eyes against clear Evidence and Demonstration; which will no more excuse you (notwithstanding, your pretences of Conscience) than it did the Jews, in Crucifying our Saviour; or those that killed the Apostles, because their wicked Consciences told them, That therein they did God good Service. And it cannot but be matter of great wonder, that after such clear and evident Discovery and Detection, of the abominable Hypocrisie and Wickedness of Fanaticism, That ever there should remain any one among us, at this day: Those, therefore, that still remain such, must needs be looked upon, as having most prostituted and malicious Souls; who are in Judgment, given up to a reprobate Mind; whose end is Destruction, as the Apostle speaks. And it is a matter of great wonder, That there are so many in our days, still to remain so sottish; as when they make use of the Rules of Prudence and Discretion, in all their other Concernments; yet as to their greatest Concernment, their Immortal Souls: they lay them aside, and every, or, any pitiful Schismatick and Imposter; or any piece of Folly, Ignorance, Peevishness, and Ignorance must serve their turn, be the Director and Guide of their Souls: and yet, nevertheless, they will profess to believe, That Miracles are ceased in the Church.

[Page] To perswade us all now to learn to be Dutiful and Loyal Subjects, to our Prince and Liege Lord the King, our Gracious Sovereign; Let us consider, (as one of late hath well observed) That the Worth, Excellency and Providence of a Prince, are not sufficient to make a Kingdom or Nation Happy: His Subjects, ought to Contribute their Proportions also to it. Let us, therefore, abhorr and detest, and cast away those Seditious Principles of the late times; That we may do Evil, that Good may come; and That a lawful Prince, may be withstood and resisted, when-ever they themselves shall judge, that Religion and Property is invaded or in Danger. For, when these dangerous Opinions prevail among Subjects, in what Circumstances must needs that Prince be, when-ever an Opportunity offers it self, our late times have sufficiently verified by plain Demonstrations: Let us entertain therefore, in our Minds, the Honest Christian, Loyal Principles of the Church of England: Let us be obedient Sons unto Her: Let us be of humble, peaceable and complying Tempers; for this is an undeniable Truth, That it is a far less Crime, to commit an Error on the right Hand; that is to say, in a peaceable Compliance with just and lawful Authority, to promote thereby, Order, Government, Peace and Ʋnity: Than, on the left; that is to say, to commit an Error, in disobedience to just Authority: in this sence, it may be well said, Melius est Humilitas in malis, quam Superbia in bonis: For, as the first proceeds from Humility and dutiful Subjection to Authority, and is the Preserver of publick Order, Government, Unity and Peace; wherein, the Welfare of Mankind, principally consists in this World: So, the other, is the product of Pride, Presumption and Insolence; and over-turns all Government, Order and Peace in the World; and brings in nothing but Disturbances, Strife and Contention, [Page] Rebellion, Blood and Ruin: and in short, if Subjects would be Loyal, Kingdoms could not be miserable. But, I would not herein be misunderstood, to plead for Sin in any case, for the obtaining the greatest good; although, a Heathen once said, Iniquissimam pacem, justissimo bello antefero; he preferr'd an unjust Peace, before a most just War: But this, I am confident of, We cannot be innocent, when-ever we disobey a just Authority; except, the unlawfulness of the thing commanded, be as clear and apparent, as our Duty of Obedience is. And for my own part, I would chuse rather to run to the utmost extent of what is lawful; before I would refuse Active Obedience to a just and lawful Authority, either in Church or State: and I think I have the Holy Christian Religion on my side, to justifie me herein. And I am ready to think also, that according to this Rule, all our Dissenters and Fanaticks will be Tryed one day at the Great Tribunal; when their Proud, Ignorant, Pievish and Froward Consciences, shall be no excuse to them.

It doubtless, therefore, very much concerns us to consider seriously of the great danger there is in those no small Sins of Heresie and Schism, to such, as are really and truly such. And we are more easily deceived in these kind of Sins; in regard, Satan, herein, is notably transformed into an Angel of Light. And such Persons, who are not so easily tempted to Intemperance and Debauchery, yet, herein greedily swallow down his Baits; and spiritual Pride, that is ready to attend such Men, as are free from Debauchery and Prophaneness, many times helps forward the Temptation; likewise the greatest Hereticks and Schismaticks that ever were in the World, have had very fair outsides at least; I mean, of good and pious Conversations. How much therefore, doth it concern [Page] us to have a great Care of that Sin, that attends such as are possibly otherwise good Men; but, nevertheless, of all Vices, is one of the greatest and most pernicious: For (as one well said) ‘Whereas all other Vices proceed from some ill in us, some sinful Imbecility of our Nature, This alone,ariseth out of our good Parts.’ Now to let us know, what these Sins are, Calvin speaketh thus in his Institutes; ‘They are called Hereticks and Schismaticks; who, making a Division, do break in sunder the Communion of the Church, which, is contained in two Bonds, viz. The Agreement of true Doctrine, and Brotherly Love; whereupon St. Austin (saith he) putteth this difference between Schismaticks and Hereticks; because the latter, viz. Hereticks, corrupt with false Opinions the sincerity of the Faith; and the former, viz. Schismaticks, even where there is like Faith, do break the the Bond of Fellowship.’ But yet, we are farther to consider, to make an Heretick; There must be not only frror in Intellectu, but, Pertinacia in Voluntate; not only Error in the Understanding, but Obstinacy in the Will; for as St. Austin speaketh; Qui sententiam suam, quamvis falsam atque perversam, nullae pertinaci animositate defendunt; quaerunt autem cauta sollicitudine veritatem, corrigi parati cum invenerint, nequaquam sunt inter Hereticos deputandi: They that do not pertinaciously and stubbornly defend their erroneous and corrupt Opinions; but with great Care and Ingenuity seek the Truth, are ready to submit unto it when they find it, these are not to be reputed in the number of Hereticks, so true is that saying, that no truly good Man, can be an Heretick, although he may be in an Error.

And to back what I have said, and to convince you of the Danger of Heresie and Schism, let me [Page] present before you, in brief, what the Worthy and Learned Dr. Hammond speaks in his Treatise of Schism. ‘There is (saith he) no one Vice, which hath fallen under so much of the Displeasure, and Correption, and and severest Discipline of the Holy Fathers of the Ancient Church, as this of Schism, and the Ingredients and Preparatives to it, have done. They judged, That it was contrary to the Faith, even when it had not, in respect of Doctrinal Points, any Heresie joyned with it: That it was contrary to Charity; yea, contrary to all the Advantages, that belong to a Member of the Church. Quisquis ab Ecclesia segregatus Adulteriae jungitur, a promissis Ecclesiae separatur, St. Cyprian. Whosoever is separated from the Church, is joyned to an Harlot; he is separated from the Promises God hath given to his Church, from the Benefits of Prayer, and the Sacraments: That it was as bad as Heresie, according to St. Chrysostom: That there was never any Heresie in the Church, which was not founded in it: That constantly it is forced, in its own Defence, to conclude in some Heresie or other. All which, being put together, will be sufficient (as the said Author speaks) to keep Men from being in love with the Guilt or Company of Schismaticks. But (saith he) It is further branded with these Super-additions of Terror, That there is scarce any Crime so great, as Schism: Non esse quicquam gravius Sacrilegio Schismatis, St. Austin. Ingens flagitium Schismatis Traditioni junxerunt, Optat. No Crime so great; not Idolatry, not Sacrilege: That it hath been under the peculiar Mark of God's Indignation, as in Case of the Ten Tribes, and of the Samaritans, who are ranked with the Gentiles, Matth. 10. 5. and so in the Story of Core: That it is the Anti-Christianism [Page] mentioned by St. John. Ab Ecclesia qui separatur Haereticus est, & Antichristus, Prosper: He that is a Separatist from the Church, is an Heretick and Antichrist. The worshipping and serving of the Devil, Ignatius. And, in a word, so great a Crime, that it is not expiable by Martyrdom, to him that continues in it, and hath not repented, and returned from it. Much more of this Subject, is every where to be met with in the Antient Monuments; and nothing of Alleviation to be had for any, who have not the Excuse of involuntary Seduction of Error, or Simplicity, to plead for them: And the surest way to do that effectually, to qualify them for that Plea, is, To forsake their Course, to get out of that so dangerous a Snare. Nay, it is further observable, how unsafe it hath been deemed by these, for light and inconsiderable Causes, to break this Unity; it being very hard, if not impossible, to receive such an Injury, or Provocation, from the Governours of the Church, as may make a Rupture or Separation excusable: And for the truly Catholick and Universal Church of Christ, it is not, in St. Augustin's Opinion, possible, that there should be any just Cause for any to separate from it; nor consequently, Apology to be made for those, that on any (whether true or false) pretended Cause whatsoever, have really incurred this Guilt. From which Premises, thus acknowledged and undeniable, the Conclusion follows irrefragably; That it is not the Examination of the Occasion or Cause, or Motive of any Man's Schism, that is worth the producing or heeding in this Matter: The one thing that is of force and moment, and, by Consequence, pertinent to be enquired into, is, The Truth of the matter of Fact, whether this Charge be sufficiently proved, or confessed; (i. e.) Whether he [Page] that is thus accused, stands really guilty of Separation from the Church of Christ.’

And he further describes this Sin of Schism: ‘It is (saith he) a voluntary dividing, or a separating or receding of any Member, from the Unity of the Body, (i. e. The Church of Christ); and so, that the Schismatick is he, that divides himself from the Church of God, not that is cut off, or separated; he that goes out, and with-draws, or recedes of his own Accord, not he that is cast out by the Governours of the Church. But the Offender, or guilty Person; who is therefore said to accuse, to cast, to condemn himself, throwing himself, by his voluntary Recession from the Church, into that very Condition, into which the Adulterer, and obstinate Offender is cast by the Censure of the Church.’ And the said Worthy Author concludes nevertheless with this Caution:

‘But how desirable and valuable soever, an entire, inviolable Peace with all Christians, with all Men, (together with the Approbation of our willing, cheerful Obedience, and Submission of our Judgments and Practices to our Superiors) must for ever be deemed by all true Disciples of Christ: Yet must not the Purchace of this Treasure be attempted by the Admission of any Sin, any more than the Glory of God might be projected by the Apostle's Lye.’

Thus much I thought fit to Transcribe out of this Worthy Author. To which I may further add Mr. Causabon's Excellent Rule, (taken out of St. Cyprian, Epist. 69. as it is set forth by a late Author of our own) ‘That whensoever the Pious People adhere to their lawful and true Bishop, they are God's Church; insomuch, that whosoever separates himself from the Congregation, it cannot be doubted, but that he is not in [Page] the Church.’ These things deserving the most serious Consideration of all Men; but more especially, of our Dissenters; who have very much Guilt of this sort lying upon them, it is very much to be feared. As for their Pretences of Conscience, St. Bernard will Answer them; ‘Non est Conscientia sine Scientia, nec verae si caeca: It is not Conscience, without Knowledge; nor can it be true, if blind and ignorant.’ For, if Pretences of Conscience, that is to say, Men's stubborn and perverse Minds, (at the best, their Weakness, and and affected Ignorance) must justify, and bear them out against God's Law, against Lawful Authority; then it will be no matter, what becomes of the Laws of God, when their Consciences must command, and bear Rule against them: and those who killed the Apostles, because their Consciences told them, That therein they did God good Service, shall be acquitted at God's Tribunal at last. It therefore much concerns all our Fanaticks to beware, and be assured, That (without Repentance) their Damnation slumbereth not: if possibly they escape God's Judgments, even in this Life; which, it is much to be doubted, they will not; especially, when the Sin hath become, in great part, General and National: For particular Persons are to expect their Judgment and Punishment in the other Life; but Nations, Kingdoms, and Societies of Men cannot then be punished as such, as our Divines hold. And, in consideration of the great mischief and danger in Schisms, and Rents among Christians; I mean, such as profess to own that Name, in the Christian World: May we not, therefore, well Pray earnestly to Almighty God, as our Mother the Church of England directs us, for the Good Estate of the Catholick Church; That it may be so guided and governed by God's Good Spirit, that all who profess, and call themselves[Page]Christians, may be led into the way of Truth, and hold the Faith in Ʋnity of Spirit, in the Bond of Peace, and Righteousness of Life?

It cannot possible therefore favour of a Christian Spirit, or Temper, to be of peevish, froward, contentious Spirits; but to study Peace at Home, in the Church we live in: And, in the next place, it is doubtless our great Duty, as Christians, not to be wid'ning the Christian Church's Wounds abroad; but rather, earnestly to endeavour, if possible, to heal them, to promote the Peace and Unity of Christendom: That all sober Christians, throughout the World, might be united together: Although (in regard of the Lusts and Passions of Men, and that there are so few sincere and true Christians in Christendom) it seems to be a Work next to impossible to be effected; although, indeed, all good Christians could willingly joyn with that Worthy Man, who said; ‘Who would not be ready, with the loss of his Life, to Redeem and free Christianity from that horrid Scandal of Discord and Dissention?Mar. Bucer.’

As for the Differences among Christians in the Christian World, I heartily wish, they were less than they truly are at this Day: But this is most certain, That by their Passions and Animosities, on all Hands, they are made greater than they truly are; when we all agree in the main and principal Foundation of our Faith, contained in the Three Creeds; that of the Apostles, the Athanasian, and the Nicene Creed. This, one would think, should make us more kind and treatable one to another; especially, not to damn one another to the Pit of Hell and Destruction, as too many do. But in this respect, the Church of England, by their Moderation, shew themselves to be the better Christians; who, to their Honor, abound in Charity to their bitter Enemies, [Page] the Romanists, and allow unto them a possibility (though not without Difficulty) of Salvation in their Communion; who yet have nothing in return for their Charity, but Hereticks and Damnation: But certainly, they very weakly and absurdly argue from it, That therefore it is safest for us to go over to them. Just as if I being in a tyte, well-built, and sound Ship, should leave it, and go over into an unsound and leaky Vessel; upon this presumption, That possibly I may, (with hazard and danger) come safe to Land in the same. But certainly, we may better argue with them, and say, Amend the apparent Leaks and Faults in your Vessel; and if there be any Faults in ours, we are willing to amend them also; that we may both with safety, and in Christian Love and Unity, accompany one another in our Course for the Celestial Port; which we both porfess to intend, and aim at. And to this purpose, let me present you with what the Worthy Dr. Brown, in his Religio Medici, speaks to this purpose:

‘I have not (saith he) so shaken hands with those desperate Resolutions, (meaning the Romanists) who had rather venture at large, their decayed bottom. than bring her in, to be new Trim'd in the Dock: who had rather promiscuously retain all, than abridge any; and obstinately be what they are, than what they have been; as to stand in Diameter, and Swords point with them—And then speaking of the Reformation, he saith; As there were many Reformers, so likewise many Reformations—some angrily, and with Extremity; others calmly, and with Mediocrity, not rending, but easily dividing the Community, and leaving an honest possibility of a Reconciliation; which, though peaceable Spirits do desire, and may conceive, that Revolution of Time, and the Mercies of God [Page] may effect: yet that Judgment, that shall consider the present Antipathies between the two Extreams, their Contrarieties in Condition, Affection and Opinion, may with the same hopes expect an Union in the Poles of Heaven—It is, saith he, as uncharitable a point in us, to fall upon those popular Scurrilities and Opprobrious Scoffs of the Bishop of Rome; whom, as to a Temporal Prince, we owe the duty of good Language. I confess, there is cause of Passion between us; by his Sentence, I stand Excommunicated: Heretick, is the best Language he affords me: yet can no Ear witness, I ever returned to him the name of Antichrist, Man of Sin, or Whore of Babylon: It is the Method of Charity, to suffer without Re-action. Those usual Satyrs, and Invectives of the Pulpit, may perchance produce a good Effect on the Vulgar; whose Ears are opener to Rhetorick than Logick: yet, do they in no wise confirm the Faith of wiser Believers, who know that a good Cause needs not be patron'd by Passion, but can sustain it self upon a temperate Dispute.’ The true Sons of the Church of England, consider this, and that Passion and unnatual Heats and Transports, never do advantage a Good Cause; and that Uncharitableness and much more Cruelty, is unworthy and unbecoming Christians, and therefore, avoid them. But Alas! their Adversaries, the Romanists (as if they were faultless, and had not given just Occasion of Offence) Retort in requital, nothing but Damnation and most bitter Reproaches: yea, brutish Revenge and Cruelty; which disingenious Dealing, how much it hath been to their Reproach and Dishonor, to the disadvantage of their Cause, in the Christian World, I shall leave them seriously to consider: For honest and ingenious Souls, are not to be imposed upon by Club-Law, to receive for Articles of Faith, such [Page] Doctrines and Opinions, which have no Foundation from the Scriptures, and the Antient and Primitive Church.

Alas! The great Disorder and Confusion, that is upon the face of the Christian World, at this day, is not to be so much wondered at; if we consider, the Corruption, the Wickedness, which abounds in the Hearts of most Men in the World, which corrupts all things: Why therefore, should it not in process of time (as it did among the very Jews themselves) corrupt and deprave the Holy and Pure Religion of Jesus Christ? especially, in time of Prosperity (that like Sun-shine Weather, corrupts most things subject to Corruption, even the very Humors of our Bodies) and breed Abuses in the Christian Church. Plenty and Prosperity strangely prevailing upon Men's Minds, yea, sometimes the best of Men; to corrupt them with Pride, Idleness, Covetousness: And by this means, the Holy Christian Religion, came to be debased; to be corrupted both in Doctrine, Worship and Government, and so to degenerate from its primitive Purity and Integrity; and was made use of, as a Means and Instrument of acquiring Honor, Splendor and Riches; and of promoting those great Vices of Pride, Covetousness, Idleness, and Luxury: and this instead of making Men Virtuous, and Good, and rectifying their Lives, and Directing them in the Ways of Holiness and Peace, conducting them to Heaven. Thus, I humbly conceive, from the Pope's Primacy of Order, arose the Supremacy of Jurisdiction; and from thence, Papal Tyranny, packing of General Councils, corruption in Doctrine and Practice, with innumerable other Mischiefs to the Church; the great dividing and endangering Christendom, and laying it many times in War and Blood. And on the other hand, how this [Page] Holy Religion of JESƲS Christ hath been miserably corrupted and abased, by Sectaries and Fanaticks? how hath it been made absurd and ridiculous to all the World, by their Pride and Folly, their ignorant Confidences, Peevishness and Animosities? Who (out of a mad blind Zeal against Popery) never could think themselves safe, and far enough separated from Rome, until they fell into Religious Frensy; yet, would then notwithstanding, account themselves Protestants; yea, the best of Protestants: and what a long train of dismal Consequences there followed the same, the World can witness, and more especially of late Years, we in England, as you have heard before. Oh! may I therefore exhort us again, to bewail our Follies, and abandon them! to Renounce all Schism, Contention, Fanaticism, that Plague of the Reformation, and living vertuous and good Lives; and in Conformity and Subjection to our Mother, the Church of England, her wholesom and Excellent Constitutions. Oh! Let us learn this most commendable Duty from our Adversaries, the Romanists; who, are very Respectful towards their Ecclesiastical Governors, and very Conformable to the Constitutions of their Church; and abhor to do any thing that may prejudice the Order, Peace, and Welfare of the same, in any kind (for which I cannot but have a great respect for them, and in which, I shall endeavour to follow their Example in the Church of England, wherein I was born, and for so doing they cannot, I hope, justly blame me.) And although they are possibly led by a blind Obedience, or Impicit Faith, as we call it, and are thereby many times misled: yet their fault, arising from a diffidence of themselves, and obedience to their Superiors, will be very pardonable, (especially of such as are born and bred in that Communion) it being a fault on the Right-hand, [Page] and far less than what our Fanaticks, and Sectaries are guilty of; who out of Pride, Ignorance, and Presumption, refuse Subjection to the Spiritual Governors which God hath set over them; and thereby break the Unity and Peace of the Church. Let us therefore heartily pray, as our Mother the Church teaches us:

Almighty God, who shewest to them that be in Error the Light of thy Truth, to the intent that they must return into the Way of Righteousness: Grant unto all them that are admitted into the Fellowship of Christs Religion, that they may eschew those things that are contrary to their profession, and follow all such things as are agreeable to the same; through our Lord Jesus Christ. Amen.

I shall conclude, and say, sufficit tentasse; Let it suffice, I have done my Endeavour in a good Cause. For certainly, if the Promotion of the Honour of God, the Advancement of True Religion and Vertue; if the Promoting of Loyalty and Fidelity, the Honour and Happiness of my Gracious Sovereign; if the Detestation of Errours, of Atheism and Prophaneness, Vice, and Wickedness, of Fanaticism, Hypocrisie, Schism and Rebellion, and representing them in their proper colours; if promoting the Peace and Happiness of the Church of England, as now by Law Establish'd, (the best Christian Church in the World) of Piety and Unity amongst all her Members; if promoting the Peace of Christendom, and more especially the Honour, Happiness and Prosperity of this Nation; yea, of all his Majesties Dominions; I say, if the honest endeavours of the same, be a commendable and worthy Design, it is all I intend in the Writing, and now making Publick these (although sudden) yet serious Thoughts. Therefore I hope I may meet with a pardon [Page] for the meanness, and unworthiness of the performance to so good an end. And as for any one that shall find fault with my weak and unworthy management, of so worthy, so good a Cause, it is no more than what I do my self. Let him but be pleased to undertake the Cause, and manage it better, and I assure him, I shall be so far from being offended with him, That I shall be infinitely well pleased and rejoyce therein, and return him my thanks. And it is yet my Hopes, this Essay may animate and encourage eminent and able Champions in so worthy a Cause; which, without doubt, is the most excellent, most honourable, most worthy, the best in the World, and merits the assistance of the ablest Heads, Pens, and Tongues that are extant among us.

FINIS.

§

§

[Page]

[Page]

SOBER and SERIOUS CONSIDERATIONS: Occasioned by the Death of His Most Sacred MAJESTY, King Charles II. (Of ever Blessed Memory,) AND THE Serious Time of LENT, following it. TOGETHER, With a Brief Historical Account of the First Rise, Progress, and Increase of Phanaticism, in England; and the Fatal Consequents thereof. Now made Publick, in tendency to the Peace of the Kingdom.

By a Gentleman in Communion with the Church of England, as now by Law Establish'd.

Pudeat, pudeat illos nomine tenus Christianos, quibus quod ad hanc rem attinet, Ethnici rectius sapuerunt.

Hiper.

LONDON, Printed by John Leake, for Luke Meredith, at the King's Head, at the West End of St. Paul's Church-Yard, MDCLXXXV.

TO THE RIGHT HONOURABLE, GEORGE Lord DARTMOƲTH, Master of the Horse to His Present Majesty, &c.

[Page]

[Page]

My Lord,

YOur Lordship's favourable Reception, some Years since, of my Character of an Honest Man, whether call'd Whigg or Tory, and Vindication of the Succession; then presented by my particular order into Your Hands by the Bookseller, hath now emboldned me to affix Your Lordship's Name to this Serious, and (I hope) Seasonable Discourse: The Design whereof, being the promoting of the Honour of the Supreme Majesty of Heaven and Earth, of True Religion and Vertue, of Loyalty and Love to our Gracious [Page] Sovereign, of Truth and Justice, Ʋ nity and Peace among us at Home, yea, throughout Christendom. Which therefore (although but a small and mean Pamphlet) may humbly crave Your Lordship's Patronage: Be pleased, however, to vouchsafe Your Lordship's Pardon to him, who cannot but still persist in the Detestation of all Knavery and Dishonesty, whether Civil or Religious; and endeavour to approve himself Faithful to GOD, affectionately Loyal to his Prince, a True Son of the Church of England, in its present Establishment; And therefore, as such, he takes the Boldness to subscribe himself,

My Lord, Your Lordship's most Humble and Devoted Servant,

P. A.

Books Printed for, and Sold by Luke Meredith, at the King's Head, at the West End of St. Paul's Church-Yard.

[Page]

AN Introduction to the Old English History; comprehended in Three several Tracts: The First, An Answer to Mr. Petyt's Rights of the Commons Asserted; and to a Book, Entituled, Jani Anglorum Facies Nova: The Second Edition very much enlarged. The Second, An Answer to a Book, Entituled, Argumentum Antinormanicum; much upon the same Subject: Never before Published. The Third, The Exact History of the Succession of the Crown of England: The Second Edition, also very much enlarged. Together, with an Appendix, containing several Records, and a Series of Great Councils and Parliaments, Before and After the Conquest, unto the End of the Reign of Henry the Third. And a Glossary, expounding many Words, used frequently in our Antient Records, Laws, and Historians. Published for the Vindication of Truth, and the Assistance of such as desire with Satisfaction to read, and truly understand the Antient English Historians, and other Pieces of Antiquity. By Robert Brady, Doctor in Physick.

A Loyal Tear dropt on the Vault of the High and Mighty Prince, Charles the Second, of Gorious and Happy Memory. By Henry Anderson, M. A. Vicar of Kingsumborne in Hampshire.

The Songs of Moses and Deborah Paraphras'd; with Poems on several Occasions. Never before Published. To which is added, A Pindarick on Mr. L'Estrange.

[Page] A Dialogue between a Pastor, and his Parishioner, touching the Lord's Supper: Wherein the most material Doubts and Scruples about Receiving that Holy Sacrament, are removed, and the Way thereto discovered to be both plain and pleasant. Very useful for Private Christians in these scrupulous Times. By Michael Altham. The Second Edition. To which is added, Some short Prayers, fitted for that Occasion; and a Morning and Evening Prayer, for the Use of Private Families.

Two Treatises: The First, Concerning Reproaching and Censure; The Second, An Answer to Mr. Serjeant's Sure-Footing. To which are annexed, Three Sermons Preached upon several Occasions; and very useful for these Times. By the late Learned and Reverend William Faulkner, D. D.

Rhetoricae Libri Duo: Quorum Prior de Tropis & Figuris, Posterior de Voce & Gestu praecipit. In usum Scholarum postremo recogniti, infinitisque poene mendis expurgati. Autore Carolo Butlero, Magd. Artium Magistro.

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Title statement

Sober and serious considerations occasioned by the death of His Most Sacred Majesty, King Charles II (of ever blessed memory), and the serious time of Lent following it together with a brief historical account of the first rise, progress, and increase of phanaticism in England and the fatal consequents thereof : now made publick in tendency to the peace of the kingdom / by a gentleman in communion with the Church of England, as now by law establish'd.

Gentleman in communion with the Church of England.

Edition statement

1685

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Publisher

Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A24968

ID [STC]

Wing A26

ID [STC]

ESTC R11430

ID [EEBO-CITATION]

11823534

ID [OCLC]

ocm 11823534

ID [VID]

49614

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Early English books online.

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(EEBO-TCP ; phase 1, no. A24968)

Transcribed from: (Early English Books Online ; image set 49614)

Images scanned from microfilm: (Early English books, 1641-1700 ; 45:12)

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— Sober and serious considerations occasioned by the death of His Most Sacred Majesty, King Charles II (of ever blessed memory), and the serious time of Lent following it together with a brief historical account of the first rise, progress, and increase of phanaticism in England and the fatal consequents thereof : now made publick in tendency to the peace of the kingdom / by a gentleman in communion with the Church of England, as now by law establish'd., Gentleman in communion with the Church of England., P. A..

Extent

[4], 42 p.

Printed by John Leake for Luke Meredith ...,. London :: 1685.. (Dedication signed: P.A.) (Reproduction of original in British Library.)

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