THE JUDGMENT OF AN Anonymous Writer. CONCERNING These following Particulars.

I. A Law for Disabling a Papist to Inherit the Crown.

II. The Execution of Penal Laws against Pro­testant Dissenters.

III. A Bill of Comprehension.

All Briefly Discussed In a Letter sent from beyond the Seas to a Dissenter, ten Years ago.

The Second Edition.

LONDON, Printed by T. B. for Robert Clavel, and are to be sold by Randolph Taylor near Stationers Hall. MDCLXXXIV.


THIS Little Book was first Printed in the Year 1674. Who the Author of it was, I cannot tell, nor dare I presume to conjecture. When it came out first it was received as the last thing that was written by a Late Learned and Right Ho­nourable Author, who was in France at that time, and since hath been cited, as if it had been his, and I was so carried away with the common Opinion, that I was almost perswaded to print it under his Name, especially having heard, that the Late Firebrand of the Nation, The Earl of Shaftsbury always took it for his: But as I was ready to put it to the Press, a Gentleman, to whom I communicated my Design, did assure me he was not the Author of it, but another Person; but because I cannot speak upon Assurance, for [Page] fear of mistake, I will not so much as hint to the Rea­der, whom I think him to be. I was perswaded by a Learned Gentleman, as ignorant of the Author as myself, to give it a New Impression; and by this small Pamphlet, which came out so long since, the Re­publican Party might have seen, that there were good Men in the NATION, who would not sit idle, and see them run down the Government: For if a Loyal Subject at such a distance did Ten years since defend the Succession, when it was but lightly attack'd, it was easie to foresee, that there would be great Numbers to defend it, both with their Pens and Swords, when it came to be so powerfully opposed. God Almighty be praised for giving the KING the Victory over the Enemies of the Monarchy, and give his Loyal Subjects Grace to walk worthy of the same,


Robert Clavel.

A LETTER sent from beyond the Seas to a Noted Dissenter.

Dear Cousin,

I Was very glad to receive your Letters, but very sorry to find by them, that you are still so ex­treamly desirous of Innovations in a Government so well Established, as that is under which you live. I perceive you are more zealous then it becomes a good Subject, or a good Christian to be, for carrying on a Project of the Earl of Shaftsbury, as Unreasona­ble as New; viz. That of Disabling a Papist to Inherit the Crown. For doubtless that proposal was first made, and afterwards promoted by him, the last Sessions of Parliament, not out of true Love to the Reformed Religion, but out of Spite and Re­venge to the D. of Y—Who, were he not only Pa­pist, but Heathen or Mahumetan (which I think is not much worse) would certainly have as good a Title to his Crown, and all his Temporal Rights, as if he were the most Orthodox and Holy Christian in the World. And I am perswaded, that my zealous Lord Chose would not be willing that the King and Parliament should make a particular Act, to disable his own Posterity, to Inherit the great Estate he hath got, if they should turn Papists or Atheists, as others have done before them. We all know what mischief in the World, that Damnable Doctrine has made, That Temporal Rights and Inhe­ritances depend upon Saintship and Grace. [Page 2] And if it be clear from Scripture (as nothing is more clear) that a King ought not to lose his Crown, for not being a Christian, or for renouncing the Chri­stian Religion as Iulian did; then it is plain, that neither the Duke nor any other Prince ought to be debarred from the Crown, which is the greatest and most sacred of Temporal Rights, for not being Protestants; or which is more, for renouncing the Christian Religion.

And I am heartily glad, that God gave the Fathers of the English Church the Grace and Courage to defend her Doctrine, in opposing that Unreasonable, and truly Romish Proposal of my Lord Chose; which if they had approved, and defended after it was proposed, they had truly acted in that like Prelats Popishly af­fected, and really shewed themselves to be what their Adversaries would fain perswade the World, they are. For 'tis the Romish Church, and her Do­ctors, which maintain, That Kings Excommunicated, or Heretick Kings, or (which is all one) that Kings that renounce the Apostolick Faith, ought to be Deprived and Deposed. But 'tis the Church of England that maintains the contradiction of that Unscriptural, Unevangelical Principle; and thinks her self as much obliged to submit her self to a Heathen, Atheistical, Heretical, or Popish Prince, where she can, as to an Orthodox King; and where she cannot, she thinks her self obliged to suffer, as her Saviour, like a Lamb brought to the slaughter; and dares pretend to take up no Arms but those of the Primitive Chri­stians (Whose true Copy she is) Tears, Arguments and Prayers. I say, it is the Church of England, [Page 3] that is of this Judgment, and neither the Church of Rome, nor the Kirk of Scotland; both of which have actually Excommunicated and Deposed Lawful and Rightful Princes, under the Notion of being He­reticks, and Enemies to Christs Kingdom; forgetting both alike the Precepts and Examples of our Saviour and his Apostles, on which the Church of England hath grounded the contrary Doctrine, as well as on right reason.

Our Saviour, though God rendred unto the Hea­then Caesar the things that were Caesar's; he owned his right to the Empire, both by word and deed, although he were but the adopted Successor of the greatest Usurper that ever was in the World. Nay furthermore, he owned and submitted to the pro­curatory Power of Pilate, who acted but by Commis­sion from the Emperour Tiberius; who (if there be any truth in the Character of Tacitus) was one of the greatest Tyrants, and most wicked men that e­ver the World saw. And as for St. Paul, there is no Article of our Religion, not even that, that Iesus Christ is the Son of God, more clear in his Epistles, than that Every Soul should be subject to the Higher Powers; that we should Obey, not only for Wrath, but Conscience sake; that whosoever resisteth, receiveth to himself Damnation; and lastly, that all the Powers (and when he wrote there were none but Heathen Powers) were ordained of God.

I might here insist upon the Practice of the Apo­stles, as it is represented in their Acts, and the con­stant Submission and Sufferings of the Primitive Chri­stians, as they are reported by the Ecclesiastical Fa­thers [Page 4] and Historians; but the Scripture it self is suf­ficient to demonstrate the truth of this Argument, which the Church of England has not only establish­ed in her Doctrine, but her Fathers and Sons of late, maintained in their Practices: and which the Kirk of of Scotland (agreeing in this and many other Points with that of Rome) did ever oppose, both in Word and Deed. And since that Kirk and Nation have been of this Opinion, we need not wonder that the English Disciples of their Buchanan and Knox have practised those rebellious Principles, which have so debauched and corrupted the Subjects of the Kings of England, as to make them be proverbially called, The Kings of Devils: And which the Anababtists in Germany improved into this Maxim, That Saintship was the Foundation of Soveraignty, and that the Righ­teous ought to Inherit the Earth.

And furthermore, if Crowns ought to descend upon Protestants only, then it is but just, that the Estates of all Subjects whatsoever should be so En­tailed: and if for example, the D—of Y—must be cut off from his Rights, for being a Roman Catho­lick, then let the rest of the Papists lose theirs; they are all alike Idolaters, and let them all alike suffer. And, to bring the Case to your own House, can you imagine that you your self ought to lose your Right to the Estate you have, or may have hereafter, up­on that supposition, that you should turn Papist; which men as firmly resolved against it as you have certainly done. These Practises and Proposals are such, that they have left a blot on the memories of some men, that seem more zealous than their Bre­thren. [Page 5] And I am glad at present, that the Religious Lord Chose is the Chief Patron and Promoter of such an Unreasonable and Romish Design. It is unreasona­ble to exclude a Popish Heir from a Crown, to which he derives his right from Popish Ancestors, and I have more than ordinary reason to call it Romish, because I have heard it maintained here among all the Priests I converse with. It is a Doctrine dearly beloved by the Romanists: And put but the Name of Heretick to a Prince here, and it is just the same case, as when you call a Prince a Papist in England; where, if there be no more than my good Lord Chose that are Fautors of this Romish Doctrine, my Country is in a far better case than I thought it to be. And truly this noble Project of the late Lord Chose was condemned by all Protestants as soon as it took air in France; not only for that it was an Un­gospel way of Proceeding, and savours strongly of the Doctrine of Rome, which they abhor; but because it puts their King in mind of a Project he is very much inclined to, viz. To make a like Law here, that none but a Roman Catholick shall ever be King, or bear any Office or Trust in the Kingdom. And cer­tainly, if it should ever please God, for our sins, to suffer our Princes to backslide into Romish Idola­try and Superstition, we have nothing to do, but to pray, and like our Glorious Ancestors in Queen Mary's days, suffer quietly, when we cannot flie. And therefore I wonder that you would so obliquely reflect upon the Bishops, and censure them for do­ing that, which in Honour and Duty, they were bound to do, and represent this to their Disgrace, [Page 6] which all good and well advised Protestan's must needs Command them for, if they will be Im­partial.

But put the case such an Act were made, who can see the bad consequences thereof? The Union of Great Brittain will be broke upon it, and War en­tailed upon both Kingdoms, and by the same reason, that none but a Protestant shall succeed now, Faction still increasing, none perhaps within a while, will be thought fit to Inherit the Crown, but a Presby­terian, &c. For you that are used to talk of Num­bers and Strength, can best tell how Numerous and Powerful they are that are possessed with as firm a prejudice against the Church of England, as the Church of Rome it self; denying Communion e­qually with both; and who educate their Children in perfect hatred of the one, as the genuine Daugh­ter of the other.

I have wrote all this to present to your view what (perhaps in the hurry of Zeal) you have not had time to consider. And though I think it very impious and unreasonable▪ to debar any such Prince from the Crown, upon this account, yet could we imagine the Government were to be formed again, I would be as Zeal us for this condition, as the greatest Zealot of them all: And I am as sorry as any other good Protestant, that it was not always one of the Fundamental Laws of England, though now it be too late to make it such.

You tell me also that my Lord—intends to come and live in London; I suppose it may be under pretence to secure his Person from the Papists; but I [Page 7] wish it may not be with a design to act over the same things, under a pretence of securing the Protestant, which the Duke of Guise acted in Paris, under a seeming Zeal to secure the Popish Religion. The Reason that makes me fear it, is the conformity of our times in England with those in France, as you may see by the following account.

The Duke, who was a man of an High Spirit, and not able to bear the least disgrace, being remov­ed by Henry III. from the most Rich and Honourable of his Court-Preferments, became thereupon Male-content; and retiring from the Court, which he now did hate, went to live at his House in Paris: where, by many Arts, as in particular by the subtle Practises of the Priests and Jesuits, he became in a short time the Minion of the People; whose Affecti­ons he drew off from the King, by representing him (though a hearty Roman Catholick) as a fa­vorer of the Hereticks; who under the protection of the Princes of the Bloud increased mightily in his Reign. He also represented him in particular to be a great favourer of the King of Navarre, against whom he himself had a particular ill will; and whom the People, through the Instigation of the Priests and Iesuits, did perfectly hate, because he was a Protestant; although he was Primier Prince of the Blood (for whom the French commonly have a great Reverence) and by Consequence Heir Appa­rent, or as a Friend of yours would have said, Heir Presumptive (for the King had no Child to Inherit) to the Crown of France. After he had thus made the credulous People, by the help of the Priests and [Page 8] Iesuits, zealous for the Defence of their Declining Religion, he drew them to League into Rebellion a­gainst their lawful Soveraign, under a pretence of securing the same, by removing Evil Councellors from his Person, and obliging him to employ his Royal Power in suppressing the Protestants; and in parti­cular by declaring the Heretick King of Navarre (after­wards H. IV.) uncapable of succeeding to the Crown.

For the sake of Peace the King was willing so far to deny himself as to grant the two first, but could never be made so false to the Interest of the Royal Family, as to consent to the last, by chang­ing the order of Succession to the Crown, by which his Ancestors had Reigned so many hundred years; and which have been so long established, without any respect to Religion, by the Salique or Original Laws of France. Hereupon the League (in Imitation, and after the Pattern of which the Solemn League and Covenant was formed) or Rebellion grew so high, as to beat the King out of Paris; where the Guisards had a design to sieze upon his sacred Per­son, shut him up, like King Chilperick, in a Mona­stery, and set up the silly old Cardinal Bourbon, the King of Navar's Uncle, to Reign in his stead. But the King escaping from Paris, sheltered himself in Chartres; where to compose Differences, he issu­ed out Writs to call together the three Estates (which much resemble our Parliaments) at Blois. Thither the Deputies or Members repair, some for the King, but far more for the Cursed League; and therefore the Guisards finding themselves more potent than the Royalists, insisted almost on nothing else, but [Page 9] securing the Roman Catholick Religion, by de­claring the King of Navarre, because an Heretick, un­capable of Succeeding to the most Christian Crown.

You see Cousin, what a Parallel there is between those times and ours; excepting First, that there are no Priests and Jesuits to second such a Design in England, as there were in France: But to supply that Defect, there may be found men as fit in all points as they in Black, to stir up the People to Discontent and Rebellion. I mean the same sort of Persons that Preached up the late Bloody War; who really are the Bastard-brood of the Monastick and Jesuitical Emissaries, though they bear not the Names of their Fathers; but (like Bastards) are disowned by those that begot them. The Seditious Principles Preached and Printed by them in the late Times, are Evident Proofs of what Race they are come: And as a man may Travel so far West, till at last he come to the same Eastern Point from which he did set out, so you Cousin, and your Bre­thren have gone so far from the Church of Rome, that you are (some I believe unawares) come thither again; as is unanswerably proved by Lysimachus Ni­canor, lately reprinted at Oxford, in his Letter of Congratulation to the Kirk. But Secondly, the Pa­rallel fails in this too, That his Royal Highness is not a declared Papist, as the King of Navarre was a declared Protestant; nor has yet openly renounced the Communion of the Church of England, for which his blessed Father died a Martyr. And there­fore of the two, our English Guisards are much more to blame, in representing his Royal High­ness [Page 10] as a Papist, which is so difficult to imagine him Strictly to be.

But furthermore, upon supposition he were a de­clared Papist, the Proposal of my Lord Chose was ve­ry ridiculous, since it did suppose a possibility of prevailing with his Majesty to Disinherit his Royal Brother, who must needs be so much dearer to him, than the King of Navarre was to Henry III. as he is nearer in Blood. And for my own part, I cannot but imagine at this distance, that his Majesty who is a Prince incomparably wiser and juster then was Henry III. of France, must needs disdain and abhor such a Proposal; which, were it Enacted, it would enervate the Laws of Succession by which He and His Ancestors have hitherto Reigned, and give a greater Blow to the English Monarchy, than that which cut off His Royal Fathers Head.

I have here forborn to give you an Account of the Tragical End of the Duke of Guise, which is a Les­son well worth your Learning, and may teach all Persons, so disposed as he was, how unsafe it is to provoke Soveraign Authority; since the goodness of the best of Kings, like the infinite Goodness of God himself, whose Ministers they are, may at length be so injured and affronted, as to be forced to shar­pen it self into Sovereign Vengeance and Justice. And therefore Cousin, let me advise you, if not for Con­science, yet for Wraths sake, to have nothing to do in Blowing up the Flames of Sedition: Nor let your Soul enter into the secret of my Lord—though his Interest among the Senators (as you write) be so very considerable and strong.

[Page 11]You likewise forget your self, in miscalling the Execution of the late Laws by the odious name of Persecution; which if you can prove to be such, ac­cording to the Scriptural notion of Persecution, viz. Infliction of Evil for Righteousness sake, then will I become your Proselyte, and forsake the Church of England, as much as I have this Idolatrous Church of Rome.

For no man is persecuted, but either for immediate matters of Divine Worship, which concern the First Table; or with respect to matters of Morality, or a Good Life, which concern the Second.

With respect to the First; a man is persecuted ei­ther on a negative account, for not worshiping a False God, as the three Children in Daniel; or for not worshipping the True in a False way: as St. Paul and the other Apostles were persecuted by the Pha­risees, for not worshipping the True God according to the Jewish manner after it was abrogated: Or as our Fore fathers in England, For not worshiping God and our Saviour after the Romish Rites. Or Se­condly, on a positive account, For worshipping the true God in a way that is true; or to express it yet more clearly and absolutely in your own terms, For serving of God: as Daniel was cast into the Lyons Den, for praying to God against the King's Decree.

With respect to the Second; A man is also perse­cuted on a negative account, For not doing some­thing, which is in its own nature, or by Gods posi­tive command, morally evil: as the good Midwives were afraid to be persecuted by Pharaoh, for not [Page 12] murthering the Hebrew Infants. Or else on a positive account, for doing some good moral action, which ought in such and such circumstances to be done: and thus was our blessed Saviour persecuted, for o­pening the eyes of the blind man, and for healing on the Sabbath-day.

Now these distinctions being premised, tell me in which of these cases you are Persecuted? or, which is all one, for what you are Confessors and Martyrs? For no man is persecuted, but as he is persecuted he is a Confessor or Martyr; and by his sufferings bears witness to the Truth. With respect to the Second head, you cannot say that you are persecuted; and therefore let me see whether you are so with respect to the first. And First, 'tis plain that you do suffer for not worshiping a false God; and 'tis likewise as plain, that you do not suf­fer for not worshipping the true God in a false way. For first, the Laws, whose Execution you mis-call Persecution, do not punish you for not worshiping God after our way; or if they did to prove their Ex­ecution to be Persecution, you must First prove that the Church of England (whose Doctrine is down right against Idolatry and Superstition) does worship God in an Idolatrous and Superstitious manner; which, good Cousin, you know can never be proved.

There remains nothing then but to assert, That you are punished for serving God, or for Wor­shipping God in a way which you are sure is true. That you worship God in a true way, I ve­rily believe, and could heartily joyn with you in o­ther circumstances. But then you are not punished [Page 13] for worshipping God in that manner; for the same Laws you complain of, allow you to worship God in what fashion you please; and not only you, but your Family, be it as great as it will; and lastly, not only your Family, but Five Persons more; Which al­lowance, were you the only Christians in the World, and the Magistrates Heathens; or, which your Friends are more likely to suggest, were they Papists or Atheists, is so far from being Persecution, that were you of the temper of the Primitive Christians, you would esteem it as a great priviledg, and instead of reviling, thank the kind Magistrate for the same. But then if on the contrary hand you be considered (and many good English men, and good Christians cannot but consider you) as a sort of men that have formerly raised a most Unnatural Rebellion, and now make Schism in the Church, and Broyles in the State, the punishments you suffer and complain so loudly off, will be so far from seeming Persecution of you as Christians, that they will rather seem your just Desert, as Factious and Turbulent Subjects. And I assure you, that your Brethren in France (whom you falsly so call, and for whom you pretend so great respect) are so far from Judging you persecu­ted, that they will not excuse you; but wonder at your non-submission to the Church, and pity your mistakes, that make you stand out against the Laws. They that have seen and examined our English Litur­gy, which is Printed at Geneva in French, cannot understand your Notion of Persecution. And Ministre Claude, the most famous of them all, for Piety and Learning, told me in the presence of many others, [Page 14] (after a Discourse, wherein he said all for you that could be said) that he wondred how the Presbyteri­ans in England could rend the Peace of the Church, for such little indifferent matters; and that, if he were in England, he would be of the Episcopal Party, and heartily submit himself to the Discipline and Go­vernment of the Church of England. And if you would do so too, how happy a thing would this be both for your selves and the Nation? Or seeing, as you pre­tend you cannot, yet at least live Peaceably, and for­bear to trouble the World with compassing Sea and Land; that is, by doing all that you can, like your Fathers the old Pharisees, to make Proselytes; when yet you cannot shew any sinful condition of Com­munion with the Church of England, nor prove your way of Worship as Apostolical, as that of hers; from which out of Pride, Interest or Ignorance, or partly altogether you Dissent. I am sure this would rather become the Dissenting Brethren, then to Foment Di­visions, Raise Parties, betake themselves to the wic­kedest of Men, as of late to—and cry up the Kings Prerogative, which they formerly cried down; which with many other self-contradictions, confirms me in an opinion you know I was of before, That in those matters wherein you differ from us, you are men of no Principles, and know not where to fix.

I have Enlarged upon this Theam more than I thought to do at first, because the Papists here in France complain as loudly as you of the cruelty of our Ec­clesiastical Laws; and cry out wherever they come, how their Brethren have been; and still are Perse­cuted among us; though with this difference, that [Page 15] in disputing ad hominem, their case is far more reaso­nable and pleadable then yours. As for you, I pro­test, tho' the Laws you complain off look like hard Laws, when I consider you as Free born Subjects of England, yet when I consider you as Head-strong, Turbulent and Factious Subjects, I cannot but think them just and good, and I will maintain that the Ex­ecution of them would not be Persecution, altho' you were the only true Christians in the World. For, as I hinted before, you have the Liberty in your Houses to profess what Religion you please, and to worship God in what manner you will: And for fear your Fa­mily should not be a just Congregation, you may have five more: But for fear you should do as you have formerly done, you are not to have five Hundred, or five Thousand; which Liberty, not only the Primi­tive Christians, but our own Ancestors, an hundred years ago would have called a Blessing, and a Privi­ledg, and have heartily thanked God and the King for the same. And God grant we may never see that time in England, when truly tender Consciences will esteem so much Liberty as the greatest blessing in the World.

The good Protestants here in France, though their Religion is made an Obstacle to all State-preferments, though it Disable them to sit in the Courts of Parlia­ments (except just so many as serve in the Chamber of Edicts, to decide Controversies between Protestants and Papists) or to have any other Charges of Iudicaca­ture, or any high Offices in the Army; though their Numbers are much diminished, and their Interest weakened, by a Prohibition to Marry with Roman Ca­tholicks, and by a Capital Law, which makes it Death [Page 16] to return Protestants after they have once turned Pa­pists; and though a great number of their Temples have been demolished (some under a pretence that they were built since the Edict of Nantes, others that they were built without License, and others that they were built upon Holy Ground) so that hereby they are forced in very many places to the grievous Inconveni­ence of going two, three, four or five Leagues to Church, if not more: And though all the Places of Strength, where they do abound are Demolished, and Cittadels are Erected to awe them in other Towns, where they are Numerous; though their own particular Hospi­tals, and all other their perpetual Provisions for their Poor, are taken away, and they disabled, either liv­ing or dying, to give any setled Maintenance either to their own Ministers or People (as to Endowe Churches, Build Schools, Colledges or Hospitals, &c.) nay, tho' they are deprived of the benefit of other Hospitals, provided for the rest of the Subjects; and although their Ministers are forbid to speak against the Pope, or to Preach against the Romish Religion, with half that freedom and plainness that you dare speak against the Church of England; or to Preach in any places but those few appointed by the King, though they are forbidden to call the Papists in their Sermons by a­ny other Name but that of Catholicks; or to make mention of their Religion and Ceremonies, without Reverence and Respect, though they are forbid to call themselves Priests or Pastors, and have no other Ti­tle allowed them, but only Ministres de la Religion pretenduë Reformés; and though it be Enacted, that their Religion shall be called by no other Name in any Publick Acts, Registers, &c. Though they are forbid­den [Page 17] to bury their dead in Catholick Churches, or Church­yards, even where the deceased Person was Patron of the Church; or where his Ancestors had purchased Bu­rying-places for their Families; Though they are for­bid to make any Publick Exhortations or Prayer, or to sing Psalms at their Burial: Though they are for­bid to Instruct or Condole those of their own Religi­on in Prisons or Hospitals; or to pray with them in a voice so loud as to be heard by the standers by, tho' they are forbid to make any Collections of Money a­mong themselves, but such as are permitted and re­gulated by the Edicts of the King; Though they are forbid to Work or open their Shops on Romish Holy­days, or to sell Flesh on their Fasting-days, &c. I say the good Protestants here in France, notwithstanding all this hard dealing, are yet so far from complaining of Persecution, that they shew themselves thankful both to God and the King, for the Liberty and Indul­gence they enjoy. Indeed they will complain, for the aforesaid Reasons, that their Religion is very much dis­couraged, and they themselves hardly used: But Per­secution is a Notion that they rarely think or speak of, when they discourse of their own condition, being very far, though not so far as you, from a State of Martyrdom; which consists in a forcible Obligation to Suffer or Renounce the Truth- And therefore Cou­sin I beseech you and conjure you, not to misuse the Name of Persecution again. It is a very sinful way thus to abuse and amuse the Vulgar, by calling things by their wrong Names: and as to this particular, ho­nest and knowing men will be apt to suspect, that through the Name of Persecution, you have a design to make your Governours pass for Tyrants, and your selves for Martyrs.

[Page 18]To conclude: If this which you call Persecution, be not such indeed, then I doubt not but they who Mis­cal it so, that is all presumptuous or affectedly igno­rant Schismaticks, without bitter pangs of Repen­tance, will be persecuted by the God of Peace himself to a sad and endless eternity.

As for the Bill of Comprehension, it begun to be talked of, before I left my Country, and I have often discours'd it with many of the Projectors, but could never understand from them, how it was pra­cticable to unite so many Incompossible Sects, which agree in nothing, but their opposition to the Church. However if the altering, or taking away of a Cere­mony or two would effectually unite the Protestant Partys, as you are pleased to assert, I think it would be worth the while to do it, and that the doing of it for so sure an end, would reflect no dishonour upon the Church of England, which acknowledgeth the few innocent and decent Ceremonies, which she hath ordained to be indifferent and alterable, according to the Exigency of times. Neither, if this were done, could the Romish Church have the least apparent rea­son to reproach us for such a slight alteration; seeing her own Missals and Breviaries have been so diverse and different in several times and places; and have un­dergone so many Emendations, or rather Corrupti­ons, before they were established in the present Form, by the Authority of Pius V. and the Decree of the Council of Trent. But unless this Alteration would surely and infallibly produce this effect, it had far bet­ter be let alone, and in the mean time, I would have all good Christians wait in Peace and Complyance [Page 19] with the Established Religion, till Authority shall think to make this Alteration in it, that so a poor En­glish Traveller would not be tauntingly asked by eve­ry impertinent Priest here, Whether he were a true Son of the Church, or Presbyterian, or Independant, or Anabaptist, or Quaker. And I assure you, when they meet with a man that owns himself a true Son of the Church of England, they will seem with great For­mality to pity him more than any other; but yet they will never attempt to convert him. But when they meet with one that will own himself of any o­ther sort, they will be pleased, smile in their Sleeves, and set upon him as a Person not far from their King­dom of God. And I am perswaded, had you seen or heard as much of their Idolatries, Blasphemies and Superstitions, as I have done in one Christmas, one Lent and one Easter, you would be so far from doing the Church of England any ill Office, that you would ra­ther (like St. Paul after his Conversion) preach against your own Partizans, and thank God that you lived in a Church reformed from Romish Idolatry and Super­stition. And I cannot but freely confess, that I am since my Travels become ten Times a greater Lover of our own Church, and as many times a greater Hater and Detester of the Romish Church, than I was before. And therefore I cannot here dissemble the hearty Grief I have conceived, for the great hopes you have, that the Licenses (as you express it) will be once more authorized by his Majesty, or the Decla­ration revived. For as it is that which at first was hammered out by a Popish Lord, who was the Patron and Idol of the Presbyterians; so 'tis that which the [Page 20] Roman Catholicks here (especially the Priests) do hope, and wish for as well as you. They desire nothing more, than such a Toleration, as that was, knowing that it must needs tend to the Ruine of the Church of Eng­land, which is the principal Butt of all their Envy and Malice; as being the main support and credit of the Reformed Religion every where, and the only hedg against Popery it self in our unfortunate British Isles. We meet with not a few Priests of several Orders, that have the confidence (in our most familiar confe­rences) to tell us, that by the just Judgment of God upon our Church, the time of Her Ruin is at Hand; the Nation it self being over-spread with Schism and Atheism, and the Hearts of the Faithful being dis­posed by the Spirit and Providence of God, to re-em­brace the Holy Catholick Truth. And therefore they freely Confess, that this time of Distraction is their Harvest; and withal express their Intentions and Zeal to Transport themselves into England at the Critical time of Toleration, that they may be Fellow­laborers with your selves in that Harvest. They seem to lament as much, and complain as fast, of the pro­digious increase of Schism and Atheism among us, as you are wont to do of the daily growth of Atheism and Popery. And whilst you both complain alike, and in the formality of your complaints, both alike reflect upon the Church of England: It is she only that is the sufferer, and she only that truly laments the growth, and at the same time sets up Banks to hin­der the perfect Inundation of all the three among us. As for Schism among Protestants, you were the first Fathers, and continue the chief Fautors thereof; [Page 29] all the inferior Sects having sprung from you, and di­viding both from you and one another, under pre­tence of the same Reasons, for which you profess to divide from the Church. And 'tis from you, that e­ven the Quakering Sect it self (the dregs of Schism) have learned to talk of Illumination, and the Spirit: and the rest of the Sectaries; in what number soever they be, differ no more from you than the second, third, or fourth, &c. from the first Book of Euclid. Not that by this comparison I intend, that you have any such Principles, or Data among your selves, as there are among Mathematicians; for I am very well assured, that take but any four of the Presbyterian Demagogues, and they can scarce agree amongst them­selves in any four Particulars, wherein they differ from the Church of England. And therefore if you be not Schismaticks, then the Church of England, from which you separate, and out of which you have ga­thered Congregations, and preach and administer the Sacraments unto them; I say, if you be not Schisma­ticks, then our Church must be the Schismatick, in the Controversie between us; and be justly chargable with the same Indictment, which she hath drawn up against the Church of Rome. An Assertion, Cousin, which I never knew any other Person, except one or two, besides your self, have the confidence to aver, and an Assertion, which no Protestant here in France could hear us yet relate, without Horror, Impatience and Disdain. And therefore, if the Reformed Church of England, from which you wilfully divide, and to which by your Divisions you cause so much Scandal abroad and Evil at home, be not a Schismatical Church, [Page 22] that is, a Church which requires some sinful conditi­ons of Communion; in what a woful condition will your unpeaceable, seditious Spirits appear before the God of Peace? And how will you answer that, at the Tribunal of his Wisdom and Justice, which neither your Fathers, nor you could ever yet answer, to those Instruments of his Glory, Judicious Hooker and the Venerable Sanderson? But whether you are Schisma­ticks, or whether you are not, the Separations which you and your Brood have made from the Church, are the Apparent Causes of the Growth of Popery; and both your Separations, and your Superstitious Enthusia­stical Way of Worshipping that God, whose People you Emphatically pretend to be, are the true Causes of that abundant Atheism, which at present makes Eng­land an Astonishment and a Scandal to Foreign Nati­ons. And if you, or any other of the Brother-hood, think it strange, that I charge yours, which is the Ca­pital Sect, with Enthusiasm, or make Superstition, which seemeth diametrically opposite to Atheism, the Mother thereof; I offer, upon the Challenge, to make good the Charge, in both particulars: But in the mean time, to show you how unsafe it will be to provoke me to that Trouble, I advise you to read one or two short Chapters in the beginning of Mr. Smith's Dis­courses, concerning these Distempers of the Soul, and you shall find what I have said, proved with more Demonstration, than you can gainsay; and with more Plainness and Perspicuity, than, I am confident, you would wish to see.

But besides the Schism and Enthusiasm, the Bloody Wars, which you formerly made in the State, under [Page 32] pretence of the Glory of God, and the Reformation of of the Reformed Religion, have given many inconside­rate men occasion to suspect, that all Religion, like that of most of your Leaders, is but a Politick Engine which Men use, to make themselves Popular and Pow­erful, that they may afterwards act with good colour whatsoever their Interest shall suggest. And fur­thermore, to consider, That the great Pretenders of the Spirit, and the Power of the Christian Religion, (which with respect to Magistrates teacheth nothing but to obey or su [...]er) should notwithstanding Preach up Rebellion against their Rightful Prince, Fight Him from Field to Field, Romove Him from Prison to Prison, and at last most barbarously put Him to Death, is such an Absurdity against the Principles of Right Reason, so repugnant to the Laws of our own Nation, and so inconsistent with the Peaceable Do­ctrine of the Gospel; that, besides the Atheists it hath made, it hath, and ever will constrain Men of ho­nest Principles, and just Resentments, to Persecute you with Satyrs and Exclamations to the end of the World. I had not here presented that Tragical Scene of the King's Murther, but that I have had so many unpleasant Occasions to hear Our Nation Reproach'd with the Scandal and Dishonour of that Inhumane Fact. Particularly, it was my bad Fortune to be at a Station in Paris; where there were met about two hundred Persons, to read the Gazetts, at that very same time, when that of England came full charged with the News of Burning the Pope in Effigie at London. This Feat did at first surprize that Roman Catholick Concourse of People; but after a little re­collection, [Page 32] they ceased to wonder, saying in every Company as we passed along; It is not so strange that the English Devils should do this, who for­merly Murthered their King. And another time, it was my ill luck also to be at the same place, when the London Gazette brought us the News, That the House of Lords had taken into consideration the Growth of Atheism in our Nation: Whereupon some French Gentlemen of my acquaintance seriously enquired of me the Causes of so much Atheism, amongst such a Thinking and Solid People. I assigned the same Rea­sons which I have written above, besides some others which I will not stand to mention, as the most pro­bable Causes thereof. And as I hope I did not misin­form them, so I am confident I did not unjustly charge you in any particular, especially with the Murther of the King. For there were no Accessaries in the Murther of that Sacred Person; neither was it the last stroke only that fell'd the Royal Oak; but you and the Independants, like the two Sacrilegious Priests of Iupiter, are equally guilty of the Crime; the one for Binding the direful Victim, and the other for putting the Knife to his Throat.

But to be short, where I am so unacceptable, I'le conclude my Argument with a Fable. A Principal Ship, which for many Years had been Sovereign of the Seas, was at last Attacted by a Tempestuous Wind, which the Devil raised, and notwithstanding all the Help that could be made to save her, was driven by the force of that Malignant Wind, and split upon a Rock. The very same Instant she dashed upon the Rock the Wind ceased; and being afterwards cursed by the Sea-men, for the Wrack of [Page 33] the Royal Charles (for so the Capital Vessel was called) answered, You Charge me most unjustly my Friends, it was not I, but the Rock as you saw that split your Ship. The Moral of this Parable is very Obvious; and if the Application thereof, or any thing else that I have written, may conduce to awaken your Conscience, and reclaim you from Schism, I shall think my pains well bestowed. But if you and your seditious Bre­thren will still persevere to assault the Church on one Hand, as fast as the Romish Priests do undermine her on the other, her days are like to be but few and evil; and except God encline the Hearts of our Magistrates to put the Laws in Execution against them, and find some effectual means to reduce you, you may live to see her Ruin accomplished, which you both alike desire and expect. How numerous you are, the World can guess, and if the Accounts which we receive from the Fathers of Intelligence of several Orders, be credible, there are about three Thousand of them, which find Entertainment and Success within the King of Great Britain's Dominions. But in the mean time, till her hour is come, she struggleth a­gainst both, like her Saviour against the Pharisees, whose true Disciples in part you both are; they representing those sworn Enemies of the Gospel, by the Cabala of their ridiculous and impious Tradi­tions; and you representing them in their Hypocrisie, Pride, Envy, Evil speaking, moross and censorious Dispositions, &c. (which are Sins scarce consistent with Humanity, much less with Grace) as likewise in observing many Fasts and making long Prayers, with design not to serve God, but to delude the People. And therefore I wonder not that you are [Page 26] such malignant Enemies to the Church of England, since that Pharisaical spirit, which reigneth so much amongst you, is a wicked Pusilanimous spirit, that affects to be seen in the Head of Parties, and Dictate amongst the Ignorant; and loves as much to Rule, as it hates to Obey. But would you once be so sin­cere, as to subdue your Pride, lay aside your Preju­dice, inform your Ignorance, and forsake your dear­ly beloved Interest, for the Truth; it would not be long ere we should see you joyn with the Church of England, without troubling our Senators to bring you in with an Act of incomprehensible Comprehension. Your Pride appeareth in Heading of Parties, and in the Pleasure you are seen to take in the Multi­tudes, that run after you; and in your boasting, that without you the Souls of People would starve for want of Knowledg. Your Prejudice is an effect of your Pride, and discovers it self together with your Ignorance, in not submitting to those Invincible Rea­sons, which you cannot Answer. And as for your Interest, the greatest Paradox of all, that is evident enough to me, who have so often heard many of you glorifie your selves in the Number and Riches of your Followers, boast of their Affection to your sa­cred Persons, and brag of the great Sums you have Collected in your Congregations; which makes the King's Chapples (as you arrogantly call your Con­venticles) better places than most of the Churches, of which He is Patron. And therefore never complain that you live either worse, or at greater uncertainties than you did before. For by your Pre­tentions to Poverty and Sufferings, and by other unworthy [Page 27] Arts, you have so wrought your selves in­to the esteem of your Disciples, that few of them are either so Covetuous or so Poor, but they will Pinch at home to supply you. There are several orders of Fransciscans here, who have renounced not only Par­sonages, but all Temporal Estates and Possessions what­soever; and by their vain Glorious Sanctity and Au­sterities, they have got (like you) such fast hold on the Souls of the People (which is the fastest hold of all) that they can easily make most of them dispose of their Children, cashire their Servants, and settle their Estates as they please; and by these Tricks do more effectually promote the Interest of Rome, than all the Parish▪ Priests within the Pale of that Church. And really, when I consider what Influence these Sanctimonious and self-denying Zealots have o're all Families, in all places where they live; how they Steal away the Hearts of the People from their Parish-Priests, and drain their Congregations; and how the deluded People had rather give them the worth of a shilling, than the dues of two pence to their own Curees; it makes me often run the Pa­rallel between you and them, and think what a Poli­tick and Gainful Pretence you have got to renounce your Livings, for to secure your Consciences, and to preach the Word gratis like the Primitive Apostles; when God knows, 'tis not out of love to the People, but to your selves.

And I protest to you, were I a man to be maintain­ed by the Pulpit, and consulted my Profit more than the Goodness of my Cause, I should take the same courses [Page 36] that you do; I should rather be Mr. M. than Dr. A. of Plymouth; and should chuse the plentiful Income of that dull Zealot Dr. Manton, before that of his most Learned and Religious Successor of Govent-Gar­den. But though you live very well, and better in­deed than most of the Ministers of the Church, yet the Mischief of it is, you are uncapable of Digni­ties; which makes you such Aerians, and upon all occasions openeth your Throats as wide as Sepulchres against the Bishops and the Church. You know what an History of Bishops Mr. Pryn hath wrote, and what a fair Collection the Learned Smec. hath taken out of him; as if when a Bishop is defective, either in Pie­ty, Learning or the Skill of Government, it were not the deplorable unhappiness, but the fault of the Church of England. Should an Heathen or Mahume­tan, make such an Historical Collection of Scanda­lous Christians, either in this, or former Ages, you would not be perswaded for all that, to prefer the Alcoran before the Gospel; or the most exalted Pa­ganism whatsoever, before the Christian Religion. Therefore wise and sober men will make no Inference but this, from such a malicious enumeration of Par­ticulars; that corruptions will creep into Govern­ment, notwithstanding all the care that can be used to the contrary; and that by the favour of Princes (who hear with other mens ears, and often receive undeserved Characters of Men) sometimes Ambitious, sometimes Ignorant, and sometimes Slothful, Impru­dent or Debauched Persons, will be Preferred to the most Honourable Dignities in the Church. But this, as often as it happens, is the misery of the Church of [Page 29] England, which all true Church men lament; though the men of the short Cloke take all such occasions to expose her to the scorn of the common people who judge by Sense, and not by Reason; and who are taught by you, to make no distinction between the Bishops and the Church. But were all her Bishops the best Christians, the best Scholars and the best Governours in the World; and should the Royal Hand place her Mytres on the Heads of none but Iewels, Whit­gift's, Andrews's, Hall's, Usher's, Morton's, Taylor's, and Sanderson's, yet that Unchristian Spirit of Envy and Discontent, which informs the Non conformists, would still fly upon her with open Mouth, like Beasts upon the Saints of old condemned to the am­phitheater; and make her, as she hath already been for almost forty years, a Spectacle to God, to Angels, and to Men. The wicked Lives of Scandalous Bi­shops and Priests, if there be any such, are her sad Misfortune, but cannot justifie the Schism you are guilty of; who are bound to hear even them, as much as the Iews were bound to hear the Scribes and Pharisees those Hypocrites, that sate in Moses's Chair. And in that deplorable state of the Iewish Church, when the Priests and Prophets were both alike cor­rupted and called by the Holy Spirit, Dumb and gree­dy Dogs, yet it had been unlawful to make a separa­tion, and set up other Altars against that which God (who was their King) had set up. I cannot but mind you of the Sehism of Ieroboam, who by divi­ding the Church, as God was pleased to divide the Kingdom into two parts, made Israel to sin But to in­sist on the Samaritan Secession, and write all, that is [Page 30] necessary to discover and aggravate the damnable Nature of Schism, would require as much more Pa­per as I have bestowed, and so make me as tedious a­gain, as, I fear, I have already been. Besides, it would oblige me to answer Mr. Hales's Treatise of Schism, with whose Leaves you vainly endeavour to cover your shame: And I had indeed a year ago underta­ken that easie Task, but that a Western Gentleman, to whom I discovered my Intentions, told me, That Mr. Long Prebendary of Exeter, a Friend of his, had alrea­dy begun that good Work: so that I hope it is prin­ted by this time. And if either that or this, or any thing else, a thousand times better, than I am able to write, may prove effectual to reclaim you from Schism; I shall be as glad, as to see some other of our Friends re­formed from Drunkenness, Swearing, and Unclean­ness, which are very grievous, and dreadful Sins, but yet not more damnable in their Nature, nor more distructive to the Christian Religion, nor more deeply rooted in the Soul of man, than that of Schism; From which, I pray God, by the Power of his Grace, to Preserve me, and Reform you, through Iesus Christ our Lord; to whose Protection I commit you, and rest,

Your most Affectionate Cousin, And humble Servant.


THere is lately Published a Book Entituled The, Royal Apology: or an Answer to the Rebels Plea: Wherein the most Noted Anti-Monarchical Tenents, First, Published by Doleman the Iesuite. to promote a Bill of Exclusion against King IAMES, Secondly, Practised by Bradshaw and the Regicides in the actual Murder of King CHARLES the 1st. Thirdly, Republished by Sidney and the Associators, to Depose and Murder his Present MAIESTY, are distinctly considered. With a Parallel between Doleman, Brad­shaw, Sidney, and other of the True Protestant Party. London, Printed by T. B. for Robert Clavel, and are to be sold by Randolph Taylor near Stationers-Hall. 1684. Price 1 s.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.