The Second PART OF THE APOLOGY OF Socrates Christianus; OR, A Plain Declaration of the Authority, by which he acts; freely offered to the Consideration of all Serious, Considerate, and unprejudiced Christians.

IT was not to Conceal my own Name, that I assum'd that of Socrates Christianus at the first: For that I never did my self, or desired my Printer should, from any who desired to know it. But having long since purposed never to Print my Name with any thing I should Publish (unless for special necessary Cause) I assumed that upon Occasion of the Manner of Writing I then used: And that I have resumed it again now, was not without special Cause from the Compleat Agreement observable be­tween his Case and my own. His Apology Consists of two Parts: In the one he refells the Lyes, Calumnies and False Accusations brought against him by three Principal Adversaries; Melitus Pa­tron of the Poets (generally Latitudinarians) Anytus of the, Crafts­men and Politici (a Proper Name of the same Sect) and Lycon of the Orators and Sophisters (as truly Latitudinarian as any.) [Page 2]These were the Men, who raised the Clamours, and stirred up the People against Socrates; and have all revived to act their part in my Case. But I thought it sufficient to refell their False Re­ports and Calumnies without noting the Persons, since they have not appeared openly, but under hand against me. And this part I hope I have done to the Satisfaction of all Honest, Im­partial, and Intelligent Persons: As for the rest, their Weakness is to be pitied, and their Rashness and Reproaches to be born with Pati­ence upon the Encouragements of the Religion we Profess, till Mrs. Experience convince them of their Error, and how much they are abused.

In the other part he declares by what Authority he did those things which he did; and that no less than Divine Authority; That it was a Duty imposed upon him by God; that he was by God Appointed to the Care and Over-sight of the City, and constituted Su­pervisor thereof. It is now near Seven Years since I, being to fulfil all Righteousness in receiving Commission (such as could be had here) from Men, was solemnly demanded in the Presence of the People, to Answer this important Question: Do you trust that you are inwardly mov'd by the Holy Ghost, to take upon yon this Office and Ministration, to serve God for the Promotion of His Glory, and the edifying of hit People? Which I should never have answered in the Affirmative as I did, had I not been fully so perswaded; or had I had any doubt either concerning such Motions in general, or of such special Motion in my own Case, and to that very Ser­vice, I was then to engage in. And being well satisfied of such a Divine Call, I durst not refuse it for any Scruples at the other; Nor do I think fit to desert that Service now, for any Defect of Humane Authority I have since discovered; though I confess I would not have refused to have had those Defects supplyed by competent Ordinary Authority, notwithstanding any Temporal Laws against it, if it might have been upon such Terms, as I could have submitted to. But since that could not be, I am well satisfied with that, which is most Necessary and Essential, and as much besides, as the Legal Clergy of this Nation can pretend to.

But if the Case be as I take it to be, there will appear more in it, than, for ought I know, any Man else in this Nation can pretend to. Almighty God had appropriated the Priesthood under the Law to the Tribe of Levi, yet Samuel, who was not of that Tribe, Ministred before the Lord, Girded with a Linen Ephod, 1 Sam. 2.18. and offered Sacrifice, 1 Sam. 7, 9, 17. It was indeed an Extraordinary Case: His Mother had dedicated him to the Lord, [Page 3]and the Lord accepted him. He, who obligeth others to his Ordinance, doth not thereby always oblige himself: And he that grants a General Commission to many, may notwith­standing grant a special Commission to one, if he pleaseth, up­on a special Occasion. I presume not to say this is my Case; or how far it is so, I leave that to others to judge upon due Considera­tion of the Particulars I have to relate. And I hope Socrates Chri­stianus may sind as much Credit with true Christians, as Socrates Philosophus with Infidels and Apostates.

What my Mother did for me, I cannot say; but she was a Wo­man of Parts and Piety, and all I remember of her is only part of a Prayer she taught me, That God would make me an Instrument of much Good in his Church, and in the Common Wealth; but this I might have said, When my Father and Mother forsake me, the Lord taketh me up. For I remember neither; yet this I remember ve­ry well, that when I was a Boy the very Names of Wisdom and Virtue were Precious to me: But no particular instructions do I remember, to which any such Impressions might be imputed. Though I was studiously inclined and loved Retirement, yet was I always very ready to appear and Act for the Service of the Pub­lick, or of my Friends; and, when but fifteen years of Age, went to serve the King with as much Sincerity and Pure Zeal as any one could. Before I was twenty, I applied my self with much Gust and great Satisfaction to the Reading of the Antient Chri­stians, the Antient Philosophers, and the Spiritual Writers. And when I was about thirty I knew experimentally the Mystery of So­crates his Genius: And while I heedfully observed that Conduct, I lived in a Blessed Condition; All my Affairs succeeded with ad­mirable Ease, as in a manner done and dispatch'd to my Hand; and I had such Answers to my Prayers for People in Difficult and Dangerous Cases, as were little less than Miraculous. But I never did any thing contrary, though with all the Considera­tion and Care I could use, and the best Advice of Friends I could get, but it proved very unsuccessful and unhappy. But in this my Notices were somewhat different from those of Socrates; for they were as well To some Actions, especially to Prayer, as From some others. And once I was so unhappy in Disobedience to one of those, that it was like the Sin of Adam to me, and the In-lett to all the Unhappiness, which hath since befallen my Fa­mily; and I had presently upon it as sensible Notice of it, as if it had been a Sentence declared against me: And much of that Favour hath ever since been withheld front me.

Before this, near forty years since, I think it was, or rather more, that in the next Parish, where was a great Family of my Relations, I perswaded and prevailed to have THE HOLY COM­MUNION Celebrated Monthly, which was rarely then any where else in the Nation, above once, or twice, or thrice at the most in the Year. Afterwards when I removed to another Parish, where I was both Lord of the Mannor and (as we call it) Pa­tron of the Church, I not only continued Monthly Commu­nions, but at last brought it to Weekly; and it so continued till I had occasion to remove thence for my Health to a City, where it was then so Celebrated. Nor was I satisfied with this, but being frequently at London, I wrot to the then Arch-Bishop Sancroft, that it might be Ordered to be Daily in one or two Churches about London. And my Letter was well taken by the good man, though it was not done, whatever it was that hindered it. But at last, when I had little or no Hopes of what I had so long De­sired, it pleased God to grant me my desire in a Surprising man­ner.

I had brought back a Person, who had been Ordain'd according to the present Church of England, from the Dissenters, to frequent the Early Communion at St. Laurences; and I had sent to the place, where he was ordained, and had a Certificate of his Ordination from the Register; but not in the least then thinking of what after followed. But returning one Morning from that Early Communion with him and some other Devout People, I over­heard one of them saying something of the Comfort and Bene­fit they found in it: Whereupon, I replyed, Ay, what would ye say to have it so every day? And when several of them decla­red how glad they should be of such an Opportunity, I replyed again, that if they were in good earnest, I knew how it might be; for there was one in the Company, who to my knowledge was in Orders according to the Church of England, and would, I doubted not, be willing to Officiate. And thereupon we a­greed to meet at his House at Night, and there farther agreed to begin the next Morning that DAYLY COMMUNION, which has been continued ever since with many as surprizing Steps under the same Sacred Conduct, by which it was at first begun. This was in Autumn 1692.

I had before this left off my Profession of the Law: After that had received a Providential Qietus, as I apprehend it, from some other things, wherein I had, Socrates-like, endeavoured to serve my Country: And I had also forsaken the World, and settled all [Page 5]my Estate upon my Wife and Children, as absolutely as I could, without any Reservation whatever, casting my self wholly upon the Providence of God, without any thoughts of any thing more than a Solitary Retirement: And I have by that Providence e­ver since been so provided for and Conducted, as to me hath been far beyond all the Enjoyments of the World, and all Hu­man Wisdom whatever. Our little Society was begun upon these three Principles; To meet every day early at the Holy Communion; To follow the Example of the Ancient Christians, as near as we can; and, To avoid all Offence, as much as we may. It was begun at his House who did first officiate: but after a little time, settle in another, mean and dispicable, but very convenient Place, and where we enjoyed that Serenity and Satisfaction, which is not commonly to be met with in Princes Courts, or the Palaces of Great Persons in the World.

But it was not long before the Person who did officiate, was removed from us, and I my self brought into such Circumstances, that I neither could, unless I would let the Work I had been so much concerned for, so long promoting, and was so far enga­ged in, fall to the ground, nor durst refuse to take Orders, to which I was invited, and not only led by a surprizing External Con­duct, but also obliged by several Internal Motions, both correcting my Reluctance, and encouraging my Submission. And after I had done this, and had begun to officiate my self, it was not long before we were as unexpectedly and surprizingly led from our private Lodgings, to perform that solemn Service in a Pub­lick Church, and of one of the greatest Parishes, of the City, but without the Walls: And after some time, to another, just with­in the Walls, something less, but much more to our Satisfaction, by reason of its Privacy. But neither were we permitted to con­tinue long there; Nor could we obtain the use of any other, by any Means we could use, but in the very Heart of the City: And both the Services being more than I was able to perform, we had no other expedient, but were forced to meet daily at eight of the Clock at Bow, and then to walk thence along Cheap-side to St. Matthews, as if on purpose, that what we did, might the more be taken Notice of, whether we would or no. And then I began to be sensible what our Business was, to which were led by so many surprizing Steps of such a Secret Conduct; viz. to bear a Tacit Te­stimony for God against the common wilful Neglect of that So­lemn Worship, which we there performed, in all other Parts of the Nation.

It was my desire to restore this Holy Worship of the Christian Sacrifice, not only to its due Frequency, but also to its just Inte­grity, which had been much deformed and disordered by Cran­mer and his Foreign Agents, though I knew not then by whom, or what Practices it was done, only perceived that it was so; and therefore Composed a Form as near as I could to the Mind of the Antients, but taking in all the Common Form; and had a few Copies Printed, which we used, while we continued at our Private Lodgings. But this I could not expect would be permitted to be used in a Publick Church; and therefore I was forced to use the Common Form, only supplying what I could from other parts, and restoring what had been disordered, to the proper places. And yet this was not easily permitted, till being Questioned for it, I was to make my Defence, the same good Providence, which had ordered the Buisness all along, brought (as seasonably as unexpectedly) to my hand one of those Book, which were Composed for the Church of Scotland; under the In­spection, and with the Approbation of the English Bishops, in the Reign of King Charles 1. as compleatly agreeable to my mind, as as if I had done it my self; and not long after, the first and on­ly true English Liturgy, composed by the English Clergy in the Reign of K. Edw. 6. but wickedly deformed by Cranmer and his Foreigners, and his deformed Changeling, Schismatically obtruded upon the Church, by the Parliament, without the Consent of the Clergy in the Convocation, instead of it, which was the Ori­ginal, from which that for Scotland was taken. Upon sight of the first of those, I printed my Defence, which I had before sent only in writing to the Arch-Bishop; and not long after, when I had met with the other, The Liturgie of the Antients represented, as near as well might be, in English Forms; with a Preface concerning the Restitution of the most Solemn part of the Christian Worship, to its Inte­grity and just Frequency: and presented it to the Arch-Bishop, Bishop of London, &c. used it in the Church, and offer'd to stand a Tryal with any that would question me for it, notwithstanding the Sta­tutes of 1 Eliz. and 14, Car. 2. against it.

But there I continued the use of it between two and three Years, and might undoubtedly have done so till this day, if I had thought fit: but that I did not, considering how unworthily and shame­fully it was neglected by the Clergy: there being in the first Church we used no less than three in Priests Orders, and not one of them ever came to join with us, unless the Reader once or twice at the most: and there, after their Preaching and Printing [Page 7]for frequent Communion, they not only after some time, put a stop to our daily Communion, but reduced their own from weekly to monthly: In the next Church we had, we never had any of the Clergy, but once two, who came upon a special Occasion: and then again after some time, upon some little Temporal Conside­ration, we had Warning given to remove within a time limited. In the third place indeed, the Dr. liv'd at a great distance; but he was always kind to us: but then it became more known, we had Communicants, who came frequently from all Parts, and for some time seldom so few as thirty daily, and on the Lord's Day and other Holy-days, a considerable Number; but not above three or four times any of the Clergy; but on the contrary upon Ho­ly-days, another Communion was set up at Bow he Arch-bishops peculiar, in opposition, as I supposed, to it; and others falling off, till we were not ordinarily above twenty, I began to think we had done our Business, and finished our Testimony; and consider­ing this Neglect, I wish'd for a Discharge from that Publick Place, fearing it might be but exposing of such Holy things, if continued much longer; yet did not think fit to leave that Station without either some Prohibition to proceed, or such Invitation to some other as might satisfy me to do it: and such an one we had soon after, and a very considerable one indeed: but the only Effect of it was first a Satisfactory Discharge from that Publick Service, and next a Review of the Reformation, for which I had a Commo­dious Retirement, and other Considerable Advantages; and Mo­tives sufficient before I left the City. And of the Observations I made upon that Review in Relation both to Church and State, I gave some Account to such as I thought most proper.

And here again we had another Admirable Evidence of that Wise and Gracious Providence, by which this Work had been or­dered all along: For we had certainly been involved in much Trouble and Difficulties, had not the same infallible Providence both foreseen it from the beginning, and as seasonably and suffi­ciently provided for it. But the several Manifestations of a Di­vine Conduct over us to this time, are more than need to be re­lated, or can be so sensibly understood by such as were not con­cerned in them, or have had no Experience of the like. Nor perhaps was it necessary that it should ail be so manifest to any other as, to my self, who was to Act, and yet do nothing which needed any Extraordinary Authority, or Attestation for the Sa­tisfaction of such as were concerned in what I did. But it seems to have been providentially ordered, that so much should be so [Page 8]manifest to me, as is sufficient not only to satisfy such Scruples as might be raised in my own Mind, but also to answer the Ob­jections of others.

The Principal Objections are against my Performance of the Office of Priesthood without other Ordinary Authority, than what I my self now think not sufficient. But to the Political Clergy, who make this Objection, I answer; 1. That for Ordinary Au­thority I have as much as themselves: 2. That that was suffi­cient for some purposes, and particularly for a tacit Testimo­ny against them: 3. That I have besides what doth satisfy my self; and that, whether Ordinary or Extraordinary, is sufficient for them: And to all others, that I take not this Office of my self, but was called of God, as Samuel was; first Dedicated to his Service by particular Dedication (if not by my Mother, which might be too, for ought I know) however, by my self, which is not less, and accepted by him; and this manifested by an Extraordinary Concurrence of various Causes, many of them in a surprizing and yet orderly and necessary manner, to the producing of such just, reasonable and necessary Effects, as our Daily Communion; my Engaging in that Service; our Performance of it under such a Conduct from despicable private Lodgings to the very Heart of the City; and then there, for so long time, a sufficient time, without any Interruption, notwithstanding the Laws against the Form I was known to use, Then my Discharge in due season, and to my Satisfaction; and our Conduct thence to a conveni­ent Place of Retirement; with seasonable Provision for unsuspe­cted Difficulties; and our Reduction back again, &c. so many Circumstances so orderly concurring, as can no more be ac­counted for without a Providence, than an orderly Composure of proper Letters, into a Verse or Sentence without the Skill of a Compositor and a Founder: and besides, all this Structure built upon the Foundation of a Constant Disposition of so many years Continuance, to what neither any thing in Nature, nor any Temporal Prospect was any Motive or Inducement: and farther yet, my Acceptance of the Office not without such special Inter­nal Motions, as I had had Experience of many years before, to what the Laws of the Land require, so that I could with clear Con­science answer the Questions to be proposed to me. The Con­currence of all these, 1. Of such a Disposition of so many years Continuance; 2. Of so many External Providential Occurrences, so necessary, so orderly succeeding, and in so surprizing a man­ner and 3ly. Such Internal Motions: And all to the same just, and [Page 9]reasonable, and necessary End; is to me so Satisfactory an Evi­dence, as I can hardly think can be rejected by any one, who doth not disbelieve either a Divine Providence, or at least, one of the Chief Principles of the Gospel; but think sufficient for Caution to all considerate Persons, and for Conviction before God of such as presume to oppose or dispise it.

If my Commission be defective in the Ordinary Conveyance, whose Fault is that? But may not that Defect be supplied by what is Extraordinary? Is God's Hand shortened? Has our Saviour limi­ted his Power by His Commission to the Twelve? How then came Paul to be an Apostle? Is there not as much need now here, as there was in the days of Samuel then? Consult Bi­shop Andrews, Consult Bishop Taylor, Consult Dr. Sherlock, Dean of St. Pauls Famous Cathedral, in the Principal City of the Na­tion, in his last Chapter of Religious Assemblies, and others that might be named. Are not many Teachers either shamefully Ignorant of the most Solemn and peculiar Part of the Christian Worship, or notoriously self-condemned here, and in danger to be damned hereafter for their unfaithfulness, and wilful Neglect of what they know? And is not such an Admonition highly ne­cessary in such a Case and very suitable to the Methods of the Divine Wisdom and Providence?

And for the rest of my Business, what is it, but what is a Common and Ordinary Duty? The Service of God, The Service of my Country, the Reformation of Manners; the Preservation of Peace by re­moving the Seeds of Dissention, and great Occasions of Wars, and making that impregnable which is now indefensible; the Restaura­tion of the Genuine Primitive Christianity; Healing the Breaches of the Church of Christ, and promoting the Restituti­on of its Rights by Assertion of Truth, necessary Truth, and such Truth as all my Adversaries are not able to gain-say or resist. Nay, does not their very Dealings with me at the same time both discover them to be of the Spirit of the False Prophets, and Attest and Confirm My Mission, as a true Disciple of Christ? This is My Business to assert and bear My Testimony to the Truths of God in such Manner and Order as he is pleased to order and di­rect; and those not any New Revelations, but the Truths once de­livered to the Saints, and received by the Churches; Catholick Truths, opposed by none but Hereticks, and Schismaticks, and False Teachers, who corrupt the Doctrine of the Gospel, to gra­tify their own Lusts, and to please the People; who can un­concernedly behold the Growth of all Sects, even of' Infidelity and [Page 10] Apostacy, and notorious Opposition of all revealed Religion un­der the Notion of Deism and Socinianism, except only such as they think (like themselves) aim Chiesly at their Cathedrals and Preferments. This is their Diana for which they are concern­ed; and for which they can easily join and combine with Infidels, and Deists, and Commonwealths Men, to secure that against such as they think may lay Claim to it: And so they can but se­cure that, they can willingly enough give up one part of the rest to the State, and the remainder to the Sects; nay be well appaid to have their Pastoral Charge performed by them, so they may but quietly enjoy the Revenues and Profits to themselves; and upon Confidence of such Assistants without either Shame, or Scruple of Conscience, or Fear of Scandal, hold such Charges at inconsistent distances, as good Christians here­tofore would have dreaded to undertake but one of them. And certainly their so great Concern in the one Case, and so little Concern in all others of Religion (of which the instances which might be given are undeniable and notorious) is so scan­dalous, that it is not to be doubted, but it is one of the greatest Temptations to Atheism and Deism that is in this Nation: For the Scandals of the most grosly Scandalous is nothing so effectually Scandalous, as such as appears under Sheeps Cloathing.

It was my plain Reproof of these things, and charging them with Filthy Lucre, that first provoked an Angry Letter to my self, then the Appeal sent me in a Penny-Post Cover, then that false and foolish Letter, elsewhere mentioned, and at last that Reli­gious and Loyal Combination of Latitudinarians with Deists and Commonwealths Men, of like Concern in the State, as the o­thers in the Church; and all that Noise and Clamour, where­with the People have been abused, the King affronted, and all good and solid Methods, and the Advantages, which the good Providence of God had put into our hands at this time, for a Happy Settlement of a lasting Peace both in Church and State, madly disturbed, and the Peace of the Nation greatly en­dangered, unless more Prudent Counsels and better Courses be taken in time. And indeed what Mischiefs may not reasonably be expected from a Combination of two such Factions; if they be but a little animated at the first, either by Authority, or, which is more to them, by an inconsiderate, well meaning, abused Peo­ple! Of the One we have had Experience enough within our own Memory; and they have given the Nation a fair Warning of what they would be at now again, by a bold attempt to sup­press [Page 11]the Anuual Memorial of it, by a very Virtuous and Reli­gious Preacher of Mr. Toland's Club upon the Thirtieth of Janu­ary, which I hear is sometimes visited by a like Virtuous Chair Man of the same Party in his Chair; A very proper and seaso­nable Preparative for so furious reviving the old Pretence, from which that day at last became so Memorable. The Other is as very a Faction too; and that appears by like Practices to pro­mote their own Designs, in keeping the Convocation from sitting and acting: For did they not know that the greatest part of the Clergy of this Church are against what they would have, and in Matters of no small Moment, they would never be guilty of so foul a Practice. And that it is done by their Perswasion or Misinformation and Encouragement, doth likewise appear by the Answer to the Letter to a Convocation Man.

And how foul a thing this is, will appear, if the Manifold Evils apparent in it, besides what may be latent and not yet discovered, be well considered: 1. It is a Betraying of the Rights of the Church of Christ, and Essential Rights, as to its being one Bo­dy and a formed Society: 2. It is a Betraying of the Rights of their own Order, and Rights absolutely Necessary for the Discharge of their Duty in common to Consult and Advise concerning the Great and common Concerns of the Church. 3. And this is done at a time of as great need as ever, of an Assembly of the Clergy; when Immorality is grown to that height, that all the Bishops of England did not dare to bring in a Bill, drawn at their own Request, and perused by able Counsel, and all the Judges then in Town, into the Parliament to suppress it; and to that Impudence that a Notorious Scandalous Cause, and of one in Great place, hath not only been defended in the Courts of Law in Westminster, but at last brought by Appeal before the Lords Spiritual and Temporal, and no notice of the Scandal, though undeniable, taken by all or any of the Bishops, as if there was nothing of Discipline left in the Church of England: and Impiety to that height and Impudence, that one of their Lordships hath complained to me that they are put to prove their Creed, and the fifth Chapter of St. Matthew: But a great­er instance than this I have lately given in my Letter to Sir R. C. which hath produced only a more notorious Confirma­tion of it. 4. This Antichristian Treachery is so peculiar to this Faction, that I know no Sect besides themselves that is guilty of it: Nay what they deny to their own Brethren, they themselves will not deny to any of the Dissenters, nor so much [Page 12]as to the Quakers, though Constantly, Annually Notorious and complain'd of, 5. It is an injury to the whole Body of the Clergy of the Church of England, joyned with Abuse and Mock­ery (in Effect;) and repeated and continued for many years together: For what else is it never to let them Sit and Act, when they are so often Call'd and Assembled?

Nor, 6. Are the Mischiefs to the State and Government, less than these to the Church. They betray the State into Sin by encouraging a Usurpation, which is one of the greatest Acts of Sacrilege that can be; and that by as Gross and Pernicious an Heresy, condemned by all Parties but their own Faction; and besides are charged with Schism by a Considerable Part of the Church of England, who make out sufficiently by strength of Argument, what they want in number of Persons. But of such Latitude are their Principles, that they comprehend as great Matters as all this, as justifiable, or excusable enough, for at­taining their End, and therefore one of them, Melitus himself, who first began the Clamours, could tell me, Do you think that King William will part with such a Flower in His Crown? Yea, say I, why not? and with his Crown too for just and necessa­ry Cause, if he be indeed a Christian. But they who are them­selves so much for getting and keeping, that they can strain their Consciences for it, cannot easily believe that others will be perswaded to part with what they have once gotten, upon any Terms or Consideration. Such Flowers to the Eye of a worldly minded Man, are to a Christian indeed no better than Weeds, stinking Weeds, and are really Poysonous Weeds in their Effects. And certainly it is no more consistent with the Duty of a faithful Pastor of Christ's Flock, than of a good Subject and true Friend to his Country, to suffer his Prince to take such Poyson without Warning. But what wonder if they, who make no scruple to betray the Rights of Christ's Kingdom, make as little to expose their Prince and Country too to dan­ger for their own Ends? And what else do they, who encourage a Prince, whose Title is doubtful, or it may be, none at all in the Judgment of his Neighbours, to do and continue what is offensive to so considerable a part of his Sub­jects, and cast the Odium of their own Evil Counsels upon his Will and Pleasure, to the Prejudice and Scandal of his Govern­ment? The English are an Active and Bold People, and as sen­sible of the Violations of their Rights as any: And when they are free from Wars abroad, are not like to be very quiet at [Page 13]Home, upon such Occasions and Provocations. And Rights of the Church have in the English Laws been always heretofore as carefully provided for as any, and particularly in the Corronation Oath. And the Rights of the Convocation, which are well vindicated in a Learned Book lately published, are so well understood by many Learned Men of this Church, that I wondered that none did it before, or that the Universities and the Clergy of the several Diocesses, did not by some Publick Instruments, declare their Judgments, or at least revive the Antient good Custom of Communicatory Letters in much use, when under Heathen Emperours they could not enjoy the Liberty of Sy­nods to Consult of the Common Concerns of the Church. But I hear of another coming out; and more may reasonably be expected if this Course be still continued. Surely it is time both for the Clergy, and for the Commons of England, the Commons, I say, not their Trustees, especially such as are notoriously known to have made a Trade of their Employment, to look about them; for I do not apprehend that the Christian Religion and the true English Go­vernment can be in greater Danger than from two such Factions in Combination.

The One is so full of the Spirit of the World, and so temporizing and compliant to the Powers of the World, and with their Prudentials, which is nothing else but the Wisdom of the World, such corrupters of the Simplicity and Generosity of the Christian Religion, in their Explications, and Betrayers of Souls and States into Sin, that if the other prevail to get the Power into their hands, there is little doubt to be made of their Compliance, whatever the Religion be which they set up; be it Deism, Soci­nianism, or whatever else. I know one of them, who objected such Matters of Conscience against his Acceptance of a Preferment proposed to him, that I could not in Conscience perswade him to accept it, and yet soon after he did accept it, and holds it too to this day, with another of it self, a sufficient Charge for any man of Conscience to undertake. I have known the same Person very warmly reprove a Master of a Family for not allowing his Family the Use of such Pomps and Vanities of the World, as he thought renounced in their Baptism, very disagreeable to the Example and Precepts of our Saviour, his Apostles, and the Primitive Christians, and of evil Consequence to the living of most People; and thereby encourage them to live in Disobedience to his Grief, and their Shame and Prejudice. And yet this Man passes for a good Man. To the Author of the Appeal, It looks like Madness to attach a Religion, when it be­comes [Page 14]the Religion of the Country; when it has the Establishment of the Laws of the Constitutions: And in his Wisdom, such Zeal for the Souls that Newgate could not escape their Diligence, is an Ag­gravation of a Crime of the Priests; and such a Crime it is as such good Men are little guilty of; and might be ashamed to men­tion a Matter so reproachful to themselves. Such Prudentials as these have been noted by others in their late Patriarch, and may easily be traced to their Original, in their Protopatriarch himself. And such Agreement there is in some of their Prin­ciples with Mr. Hobbe's, and such kindness have they common­ly shewed to one of the most Active Promoters of Socinianism, that their Complyance and Officiousness to the other Faction, if they succeed, is not to be questioned.

And for the other Faction, which lay concealed for a time among many Honest well-meaning Men in the long Parliament, and hath lain concealed among many such, call'd Whiggs, in the late Reigns, it presently appeared after this King came in, how they stood affected to Religion; and is now since the Peace apparent enough, how they stand affected to the Government too: Both might easily be perceiv'd by such as have had Admittance to the Calves Head Club, and to Mr. Toland's Clubs before now: But now appear bare-faced enough, so that they are no Mysteries. And the Whiggs are now commonly reputed the veriest Knaves of the Nation by many Honest Men, who were heretofore taken to be of their Party. While I was wri­ting this, I took notice in a Booksellers-Shop of this Title of a Book, A brief History of the Times, which opening at page 40. I cast my Eye upon these Words: The Plot-Faction Design'd the Ruine of the late King; and to compass it by leaving him neither Money, Power, Credit, nor Friends. And when I had looked far­ther into it, I observed such Agreement between what is there related, then to have been, and what I am satisfied now is in Agitation, as do mutually confirm the Truth each of other, and doth fully satisfy me of the Mystery of the late Pretence and Clamours of the growth of Popery, to be no other than to Affront the King (as I was told expresly by a Person lately deceas'd, who had as much reason to know as any one I know) to lessen his Reputation with his Confederates abroad, and the Affections of the People to him at Home; to draw their Hearts to themselves, and Abuse and Amuse them with that Pretence, while they compass their own Designs of re­ducing Religion to Deism, and the true English Government [Page 15]to a Commonwealth, most like to end in Anarchy and Con­fusion, as it did before. And whosoever shall well consider that Book (which I Confess I had never seen before) will there find such Truths so unanswerably asserted, as will both satisfy him con­cerning the Truth of what I say here, and make him more cau­tious and more wise than to be any more imposed up­on by so wicked, and gross an Abuse and Deceit, but rather turn his Indignation against such Impostors and Disturbers of the Peace of his Country.

These things I take to be all Truths, and such Truths, as I thought my self obliged to declare: I have endeavoured faith­fully to discharge my Duty; and now leave it freely to o­thers to judge as they think fit, and to the Consequences of their own Judgment. Nor have I written any thing here out of ill will to any, but out of good will to my Country, and e­ven to those very Persons, who may be thought to be most par­ticularly and most sharply reproved; and in due order to them, to whom I have performed my Duty before in private; whose Reformation I desire; but not Confusion, other than truly Penitential. And such Fruits as these, are they, by which accor­ding to our Saviour's Rule, the Tree is to be known.

I know no Sin more Epidemical and common in this Nation at this time among such as make Profession of Religion, than that, which by the Punishment denounced in the Gospel, seems one of the greatest, Disowning or not owning Christ or his Words, for Fear, or Shame, or worldly Compliance: And none more noto­riously Guilty than Latitudinarian and Nemine contradicente Profes­sors. It was in my Mind, when I was Writing the Letter now Published, that should Almighty God let lose some of their Con­sciences upon them, we should soon have more Hamdens amongst them. Nor should I have mentioned it now but to prevent so great a Mischief, and put them in mind to consider the things which belong to their Peace in time, confess their Faults, give Glory to God, and expiate their Former Miscarriages by so much the more generous Acts of Christian Magnanimity upon all Occasions hence forward.

To such as are apt to Assault me with their spiteful Argumentum ad Hominem concerning my Authority, when they have well consi­dered what I have to say to for my self, I shall recommend to their Consideration for their own selves what is well said in an ill History of the Reformation upon the Questions in the Book of Ordi­nation: And with that I shall Conclude, as followeth, An 1550. [Page 16]in the Abstract p. 118. which the Reader may see more at large in the History, p. 145.

There were some Sponsions promised, as a Covenant, to which the Ordination was a Seal: The first of these was, That the Persons that came to receive Orders, professed that they believed they were in­wardly moved to it by the Holy Ghost. If this were well considered, it would no doubt put many that thirst after Sacred Offices to a stand; who, if they examine themselves well, dare not pretend to that, con­cerning which, perhaps they know nothing, but that they have it not: and if they make the Answer prescrib'd in the Book, without feeling any such Motion in their Heart, they do publickly Lye to God, and against the Holy Ghost, and have no reason to expect a Blessing on Orders so obtained. But too many consider that only as a Ceremony in Law, necessary to make them capable of some Place of Profit, and not as the Dedication of their Lives and Labours to God, and to the gaining of Souls. It were happy for the Church, if Bishops would not think it enough barely to put these Questions, but would use great strictness in examining before-hand the Motives that set on those who come to be Ordained. Another Sponsion is, that the Priests shall teach the People, committed to their Charge, and exhort them both in private and publick, and Visit the Sick. By this they plight their Faith to God, for the care of Souls, to be managed by them in Person, and upon that they must find the Pastoral Care to be a Load indeed: and so will neither desert their Flocks, nor hire them out to weak, and perhaps Scandalous Mercenaries. In which the faultiness of some have brought a blemish on this Church, and given scandal to ma­ny, who could not have been so easily perswaded to divide from it, if it had not been, that they were prejudiced by such gross and pub­lick Abuses.

FINIS.

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