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 assumed that of Socrates Christianus at the first: For that I never did myself, 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 Complete Agreement observable between his Case and my own. His Apology Consists of two Parts: In the one he refells the Lies, 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.) 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 refel 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 Oversight 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 moved by the Holy Ghost, to take upon yond 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 persuaded; 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 supplied 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 aught 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, Ministered 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, 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 sinned 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 Public, 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 myself with much Gust and great Satisfaction to the Reading of the Ancient Christians, the Ancient 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 dispatched 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 Inlett 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 persuaded 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 Manor 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 wrote to the then Archbishop 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 Ordained 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 replied, 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 replied 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 DAILY COMMUNION, which has been continued ever since with many as surprising 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 my Estate upon my Wife and Children, as absolutely as I could, without any Reservation whatever, casting myself 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 Prince's 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 myself 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 surprising 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 myself, it was not long before we were as unexpectedly and surprisingly led from our private Lodgings, to perform that solemn Service in a Public 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 Cheapside 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 surprising 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 Ancients, 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 Public 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 Business 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 completely agreeable to my mind, as as if I had done it myself; 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 Archbishop; and not long after, when I had met with the other, The Liturgy of the Ancients 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 Archbishop, Bishop of London, etc. used it in the Church, and offered to stand a Trial 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 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. lived at a great distance; but he was always kind to us: but than 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 holidays, a considerable Number; but not above three or four times any of the Clergy; but on the contrary upon holidays, another Communion was set up at Bow he Archbishops 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 wished for a Discharge from that Public 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 Public 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 all be so manifest to any other as, to myself, 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 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 myself 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 myself; and that, whether Ordinary or Extraordinary, is sufficient for them: And to all others, that I take not this Office of myself, 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 aught I know) however, by myself, which is not less, and accepted by him; and this manifested by an Extraordinary Concurrence of various Causes, many of them in a surprising 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, etc. 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 surprising a manner and 3ly. Such Internal Motions: And all to the same just, and 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 despise 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. Paul's 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 Dissension, 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 gainsay or resist. Nay, does not their very Deal 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; Catholic Truths, opposed by none but Heretics, and Schismatics, 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 Apostasy, and notorious Opposition of all revealed Religion under the Notion of Deism and Socinianism, except only such as they think (like themselves) aim chiefly 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 apaid 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 grossly Scandalous is nothing so effectually Scandalous, as such as appears under Sheep's Clothing.  
It was my plain Reproof of these things, and charging them with Filthy Lucre, that first provoked an Angry Letter to myself, than the Appeal sent me in a Penny-Post Cover, than 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 the Anwal 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 Persuasion 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 form 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 as to the Quakers, though Constantly, Annually Notorious and complained of, 5. It is an injury to the whole Body of the Clergy of the Church of England, joined with Abuse and Mockery (in Effect;) and repeated and continued for many years together: For what else is it never to let them Sat and Act, when they are so often Called 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 persuaded 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 Poisonous 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 Poison 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 Judgement 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 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 Coronation 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 Dioceses, did not by some Public Instruments, declare their Judgements, or at least revive the Ancient good Custom of Communicatory Letters in much use, when under Heathen Emperors 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 trusties, 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 temporising 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 persuade him to accept it, and yet soon after he did accept it, and holds it too to this day, with another of itself, 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 Pomp's 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 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 shown to one of the most Active Promoters of Socinianism, that their Compliance 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, called whigs, 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 perceived by such as have had Admittance to the Calf's Head Club, and to Mr. Toland's Clubs before now: But now appear bare-faced enough, so that they are no Mysteries. And the whigs 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 Designed the Ruin 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 expressly by a Person lately deceased, 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 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 myself 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 Judgement. 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 myself, 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. 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 not 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 prescribed in the Book, without feeling any such Motion in their Heart, they do publicly Lie 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 beforehand 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 public, 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 persuaded to divide from it, if it had not been, that they were prejudiced by such gross and public Abuses.   
FINIS.