MATTHEW. 14. 30.  
London Printed for Henry Brom 1680.  
F. H. Van. Hove Schup:  
RELIGIO Clerici.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Epictet.  Take heed unto thyself and unto thy Doctrine, 1 Tim. 4. 16. 
LONDON: Printed for Henry Brome, at the Gun in St. Paul's Churchyard. 1681.   

TO THE Equal READER.  
I Desire thee, Good Reader, (if thou must needs be judging) to suspend thy Censure till thou hast read the last Line of this little Book; or, if thou thinkest it not worth thy while to read all, prithee let me beg of thee not to meddle with it at all. For that which may to a slight glance on single pieces and Paragraphs seem disjointed and irrelative, will perhaps in the whole appear (to a steady Eye) to have suitable Symmetry and due Connexion.  
Some things, and those of moment too, I have but toucbt with short Hints, as leaving the rest to the enlargement and amplification of thy better Ingenuity.  
Brevis esse laboro, obscurus fio. Horat.  
I design not Contest or Cavil in this Pygmie-Treatise, but a slight and sudden Portrait in Miniature of naked Truth, as she lately appeared to the Author in a thoughtful Retirement of his for a few days. If therefore some Lines in this Draught seem (to Expert Artists) but very meanly descriptive of the Charms and divine Excellencies of her immortal Beauty, they must pardon the young Limner, since so much dazzling Lustre might possibly confound him, and make his unpractised hand shake.  
Totus tremo horreóque postquam aspexi hanc. Terent.  
And besides, this is but an Essay of Art, mere Trial of Skill, and the first time that his Pencil hath been public.  
Thou knowest, Reader, that let Sham-truths be drawn as severally as men's fancies and humours please, (yet) she herself hath nevertheless one regular, uniform, eternal Face. And there is most certainly such a thing as right Reason, though rational men (which I'll tell thee is very odd and amazing) by the very selfsame pretended Guide follow several distinct tracks, and all but one Erroneous.  
But thou mayst as well argue, that the Polestar is not steady, since many are bewildered and bemired by an Ignis fatuus, as rashly suspect true Reason, because now adays Errors of all sorts do impudently assume its shape.  
And there is as undoubtedly such a thing as true Religion, although ('tis monstrous to consider that) we are at this very day, after near 1700 years' acquaintance, as hotly disputing where, and what she is, as if no man yet had ever had a full and perfect view of her face.  
This makes some licentious persons now a days, willing to suspect that all Religion is but the general Laws of Nature, and (at the best) they reduce Christianiry itself to the first stage from whence it long ago set out, viz. Common Morality.  
Disputes, Doubts, and Contests will, I fear, never cease, as long as Ambition, Avarice, and Impiety bear sway in the world. But should perverse differences by endless superfetations swarm still daily more and more (which God prevent) yet may the most doubtful ignorant Soul take safe Sanctuary in this last reserve of irrefragable Argument, viz. to follow still with generous and steadfast duty, our Royal, our Noble, our Honourable, and our Reverend Learned Leaders, (till we can demonstrate that they are in the wrong:) for thus at the very worst we can hazard but a possible, pardonable mistake, and that too in dutiful prosecution of our Christian Obedience, 1 Pet. 2. 13, 14.  
To conclude, Reader, 'tis my hearty wish, that the meanness and impertinence, the brevity and narrowness of this weak shallow discourse (that follows) may not in the least eclipse the glory of its Illustrious Title: For I designed at first (however I have failed in the publication) to speak to no body, of no body, and for no body but myself. All its Errors I am ready to acknowledge, which I fear are not a few; it being the Product of a dull melancholy Retreat, and the hasty Abortive Result of a labouring mind, without borrowing the usual help and concurrence of other men's thoughts: I only am therefore  and responsible for all the mistakes.  
I easily foresee, Reader, that some malevolent persons will (with railing and detraction) tell thee, that my very handling it hath soiled the dignity of the subject. 'Tis true, I cannot prevent uncharitable Aspersions; but to the wise, the good, and moderate, I say, What man knoweth the things of a man, save the spirit of man that is in him? 1 Cor. 2. 11. As for the rest,  
Odi profanum Vulgus & arceo.   

RELIGIO CLERICI.  
IT proved matter of no small wonder to a good old Heathen, when he observed such various appearances of different Opinions, Humours and propensions in his Countrymen of Greece; especially too when he considered how that all these Contrarieties and Disproportions proceeded from men begot, born, and bred in the same Climate, under the same Laws, Constitutions, and Customs, and the source of all whose Inclinations and passions resulted from one common simplicity of the very same specific humane nature. But if he was puzzled in the resolution of this scruple then, to what a far higher degree of astonishment would his Admiration have risen, if he had lived in these days of ours, when (as if some extraordinary malignant Conjunction in the Heavens did in spite produce a general division on Earth, especially) in our poor Island there are as many different Passions and Affections, Plots and Agitations, Factions and Fashions, Opinions and Religions, almost as men. And when too the Reasons and Advantages for Unity and Agreement both in Principle and Practice, are far greater, and of a stamp more divine, than ever our Heathens Age or Country could pretend to.  
There are two or three Considerations, that might easily remove all this man's Amazement at the different Phaenomena's of his Countrymens' Carriage and Conversation.  
For, to be begotten and born in the same way and manner, Educated in the same Country, and wearing all the same common humane nature, are concurrences 'tis true that might happily cause some faint resemblances, but could not reasonably be expected to create such a Unity of temper, as to counterbalance those many other accidents that urge the contrary.  
The way of Man's Generation, and its attending Circumstances, seem alike, 'tis true; but without doubt there is a certain Magical Influence of nature (derived from Celestial Motions, or Extraduce) that tempers us all diversely in our very fieri, and gives each of us a several tincture whilst we lie lose in our first principles: and thus each Individual being blended in a different fashion by Nature's Mysterious Art (as I may say) it proves as difficult to find two Constitutions, as two Faces exactly alike.  
From this various Contexture proceed our respective humours and Complexions, which often prove a more forcible cause of our Opinions and Passions, and of the dissimilitudes and contrarieties of them, than bare Reason and : It certainly strongly influences those faculties in their operations, and in a greater measure too, than many weak and unwary Mortals apprehend, to whom ignorance in this point proves oftentimes a most unspeakable delusion and prejudice.  
From this secret work of our first nature 'tis, that Man is, (as it were) a species to Man, and our difference is more than that of Numerical.  
And by this means our Heathens Countrymen, (having no infallible rule of Knowledge, nor steady guide of their Actions) might well be as different in their Opinions and Practices, as they were in Natural Complexion, by which their Reason and Will was so strongly led and biased.  
For alas, their Reason was dull and blunt, having no better edge than what it procured by frequent Collision and reflection on its self; by all which notwithstanding, it could never arrive (even in the best of them) to so much brightness and clearness, as to guide and fix them in the one steady Truth, (in pursuit of which they ran into a thousand Superstitious & Idolatrous Errors) nor to so much strength as to hold them to one constant regular Tenor of Goodness and Justice.  
Nor indeed was it possible it ever should; for they poor Creatures had as large a dose of Natutural Corruption and infection derived from their unknown Parent Adam, as we, and yet were destitute of those helps and antidotes that have by God's grace allayed the mortal malignity of the venom in us, and lessened much that dominion and power, which Error and Vice naturally had over the Reason and Will of all men before the appearance and Doctrine of the holy Jesus.  
But again, my honest Heathen never thought of the vast number of their respective Gods and Temples, where each man worshipped this or that Deity as his fancy led him, or the Choice and Custom of the City or Country directed and required: surely no small difference in men's Manners and Opinions arose from this.  
But farther still, Greece was Cantoned out into many petty Polities, and independent Commonwealths, governed by their proper distinct Laws and Constitutions: this too must needs create dissimilitudes as to Civil Observances, Customs, Practices, and Interests; though the common Education of the Grecians, as to the main, might be much alike, which he urges, etc.  
And lastly, the several parts men acted in their respective Political capacities, and the many different Occurrences and Emergencies that daily attend diversely the Life and Action, Commerce and Business of each particular person, must accordingly modify the Manners, Qualities, and Fashions of men.  
When I weigh these Circumstances in my Authors Age and Country, truly his wonder ceases to be mine, and a far greater arises: Miror magis undique nostris usque adeo 
Virgil. Ecl. 1.  turbatur agris.  
I wonder much more at the many diversities and divisions in our own Climate, this poor Island, where most or all of the other reasons and occasions of difference wholly cease: And I lose myself in a Maze and Labyrinth of thought, whilst I strive to pursue the genuine cause of our divers Opinions and Practices, when (as one would think) all Reason's imaginable concur for Union and Harmony.  
We acknowledge all one God and Jesus, and have all one revealed will of that God done into plain good English, free of distracting ambiguities (like the Heathen Oracles) or perplexed and obscure significations.  
We have all one and the same gracious King and Governor, the same Laws, Statutes and Ordinances, made by one consent of our ownselves, and not imposed at the Arbitrary discretion of another: We have all one common Interest to preserve Property and Peace, and are all shut up by Nature, and enclosed in one Island; as if she designed universal Concord and Likeness, in exclusion of all Foreign varieties and mixtures.  
We have all one common Nature as Men, consisting of Reason and Will, the Essential Faculties of one simple Essence the Soul; their respective objects too are One, True, and Good: And we have all equally one Infallible Guide to both these, the Book of God.  
And yet from all these Essential simplicities, environed on all sides with Circumstances pointing at Unity; through an odd Caprice of ill manage, and by a monstrous Equivocal Generation, arise thousands of diversities.  
The Reason of Men (in itself undoubtedly the same) shall yet, in disquisition of its own object, Truth, make innumerable Excursions; I mean, as many men shall have so many opinions about a single Verity; which is impossible, if they did not act in spite of Nature, and argue more with their Will than Understanding.  
For, Positis omnibus ad agendum requisitis, Truth displayed is as much the necessary object of our Understanding, as Light is of Eyes open and sound.  
I confess endless Evasions, and contrary plausibilities may be opposed to Truth, though never so clear; but 'tis apparent then, that Hypocrisy and Subtlety, Arrogancy and Obstinacy, not Reason or Judgement, hold the Cudgels. And hence swarms, that daily spurious Issue of Answers upon Answers, and Rejoinders upon Rejoinders, which our Modern Dissenters oppose to the Sober Assertions and Loyal Vindications of our Church and King. Answers indeed they call them, and they are so as far as the Title-Page goes, but no farther, alas!  
I have methinks so good an opinion of the Judgement of two or three of the chief Oracles that head and lead our modern Schismatics, that I will never grant their private thoughts and public writings to run parallel: such strong and plain truths as are daily urged to them, must of necessity carry Confutation (and should of right Conviction too) along with them.  
No, no, they are loath to leave their old Associates, and a shamefaced reluctancy restrains them from giving themselves the Lie: They will not now desert the old Cause, though she have lost the field Spiritual and Temporal too; nor lay down their Weapons, though Conquered, and generously received to Grace.  
But by their leave, if this be true, the Case is worse and worse; their Faith is Faction, their Reason Rancour, and their Courage Contradiction. And we must beware of such sly Combatants; for though they have lost the Field, they may still by Stratagem gain the Battle: Such Exploits have been afore. We fairly Conquered them once, 'tis true; but not following Victory home, we now run the same Fate, and suffer the same Judgement the Israelites did, by permitting the Canaanites to dwell among them, viz. many of us have been enticed to go a whoring after their Gods, and as the Angel told the people at Bochim, they 
Judg. Chap. 2. v. 3.  are left to be thorns in our sides.  
'Tis now 1700 years very near, since Christianity was promulgated; and not much less, since the true Model and Platform of it was delivered into our hands, to be for ever the Architype, Rule and Standard of Faith and Practice. And yet from this plain and uniform Model, designed for the help and rule of our Edification, have in all Ages been drawn by the warm fancies of busy Enthusiasts, and the like, such monstrous Medlies, and odd Landscapes of Opinions, as (in another kind) the most extravagant Conceptions of Poets and Painters have never equalled. And truly I think one and the other have some grounds much alike for their Whimsies; I am sure they have each of them had too much of one privilege, and that is the Quidlibet audendi 
Horat. the art. Poet.  Potestas.  
Christianity, I say, is now almost 1700 years old; and though it, as its Author, is ever one and the same, yet what by the Supineness of its true, and what by the devices of its pretended Professors, it is at this day so overgrown with thorns and briers, and the mossy Excrescences of rotten and Corrupted Skulls, that (had not our God been very gracious) we should hardly distinguish and discern its genuine beauty and Native Lustre through the Rubbish and Barricade of Schism and Heresy.  
I always thought God's holy word so plain, that to invent an Heterodox Doctrine, we must do a violence to that, and our own Reason too: And yet what nice diffections have been made of these Scriptures, by too bold and curious Inspectours into the Secrets of God? How many Texts have they set upon the Rack, and endeavoured by cruel and unnatural distortions, to make them say as they would have them, and confess what they never knew? from whence have followed such rents and dislocations in some Members of our Religion, as (I fear) are almost become past Cure.  
I would fain know what one thing material hath been discovered by the noise and bustle of all these busy and subtle Pates, that was not as well or better known in the very first Centurie. I believe that in all the whole prodigious Catalogue of Voluminous Tracts, and laboured Controversies, (enough at this day to make 
Joh. Chap. last v. last.  good St. John's Hyperbole) you cannot find one new Truth of any import or significancy to our Religion, which was not known 1500 years ago. On the contrary, I am sure they have, together with a thousand falsities, invented perplexities and empty trifles without number, which the purest ages of Christianity never dreamt of.  
Some have stretched their brains to grasp Mysteries beyond their reach, and would crowd the Infinite Essence, and Ineffable Attributes of that great God into the senseless rules & terms of their Schools, whom the Heaven of Heavens cannot contain.  
What horrid Heresies have men run into, by presuming to fathom the Mystery of the blessed Trinity! and whilst they have forcibly pressed Reason on to take as large a step as Faith, they have stumbled and fell, to their utter confusion.  
My humble (yet steadfast) Faith in the hidden Things of God, can rest fully satisfied in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without presuming (to no purpose) so far as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nay, and my Reason too (if it must needs be meddling) doth here most justly acquiesce, without farther scrutiny, in this conclusion; 'Tis certainly so, because God hath said it.  
And thus I can easily believe that the Godhead consists of Three Persons, without the help of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persona or suppositum: and the Incarnation of my Saviour is a Mystery indeed in Divinity, but none in Philosophy to me; for that tells me, 'twas as easy (to speak more humano) for the Almighty to set Nature at work in Holy Mary's Womb to frame a man of her Seed, as to make a Woman out of the side of Adam.  
But 'tis my opinion, that the truest Faith supersedes all arguing about the Mysteries of our Religion; and when St. Peter bids us be ready to give a reasonable account, 'tis not of fathomless Secrets, but of our Hope and 
1 Pet. 3. 15.  Faith in Jesus. Yet that Faith (I am persuaded) was always most acceptable with our Saviour, that acknowledged him with a plain and simple sincerity, without a why, or wherefore: And I believe the nimble Confession of Nathaniel, 
Joh. 1. 49, 50.  though upon a slight occasion, was better approved of by Christ, than the cautious proceed, and deliberate advances of Judicious Nichodemus. 
3 Joh. 9   
However, I like not that high flight of the Father neither, Certum est, quia impossibile est; nor his who said, there were not Impossibilities enough in Religion for an active Faith: such Hyperbolic strains do Christianity no kindness I am sure, especially in the Mahometan and Pagan world.  
For were Socrates, Cicero, or Seneca now alive, I might with far better success attempt their Conversion, by the rehearsal of Christ's Sermon on the Mount, or St. Paul's Epistles, than by assaulting rashly their unprepared Reason with the difficulties and seeming contradictions of the Athanasian Creed.  
It can no ways properly be said, that there is any one Impossibility in the Bible: For if the Letter and matter of fact be true, (as it may on that score justly claim a stronger title to verity than any Book of longer or later date, which yet we own without scruple) than the Concession that 'twas of Divine Inspiration easily follows; and then the consequence is as necessary, That whatever it contains must be of infallible truth and certainty.  
And what if we cannot solve its Mysteries? Their first design was to be objects of Christian Faith and humble acquiescence, not of Pert and Curious Argumentation. If we will believe nothing, but what we can make out, and clear of doubts, (ay and strong ones too) even in things obvious and familiar, and with which we converse every day, we must shut the whole Visible World out of doors, and sit down content with absolute Scepticism.  
I declare I have as even a notion of Spirit as of Body, and understand Cogitation fully as well as Extension: I am no more privy to the Mechanism of my own hearts Motion, than I am to the Mystery and feats of Memory and Imagination, or to the way how my Soul by a detachment of nimble Emissaries, commands my foot to move in an instant. In a word, I understand nothing of this kind by adequate and Commensurate Science, but by Philosophic guess, or Allegoric representations. 
11 Eccle. 5.   
I remember that a now Reverend and most Learned Prelate, (at whose private Lectures I had the honour long ago to attend) amongst other most excellent notices, told us, that Immaterial, Infinite, and the like, were Negatives indeed in words, (for the barrenness of Language, and our own weakness and ignorance) but properly and in themselves they were absolute Positivities; and again, that their Contraries, Finite and Material, were pure Negations in respect of the other.  
Descartes, who opened the way to his Philosophy by stopping his Ears and closing his Eyes, and stripping himself naked to bare Cogitation, found out one Original Truth (as he thought) viz. Cogito, Ergo Sum: what a prodigious fallacy passed upon this acute man! he might as well (in that case) have argued, Curro, Ergo Sum; the argument had been as good, though it lay at a little farther distance. Thus are we all weak and blind in Natural and Divine Secrets and Mysteries. 
8 Eccle. 17.   
The Canon of Holy Scripture is without doubt so plain, as to Essentials of Faith and Practice, that I cannot persuade myself to believe there was ever such a thing as Nuda Haeresis: I am rather inclined to think that Secular Motives of pride, discontent, and avarice, raised the boiling ferment in ambitious and restless heads; as was most notoriously apparent in the business of Arrius. This Spirit that agitated in the first Ages of Christianity, worketh now still in the Children of disobedience: And when good and Learned men offer at a Cure by public writing or dispute, the bad success and fruitless consequence shows, that the wrong remedy is applied; the malady lying more in the perverseness of the Will, than the mistake of the Intellect.  
And by this means, Demonstration itself often fails of Conviction; and the strongest and plainest Truths urged home to Schismatics, stay not, but are sent back daily in a faint retort, stuffed more with weak Evasion, and peevish Cavil, than Right or Reason. Just thus 'tis at this very Juncture, and (if in this case Inferences de facto are good consequences) is like always to be.  
I wonder that Constantine should so far countenance that damnable Heresy of Arrius, as to allow it the dangerous scope of a free Debate in the Council of Nice. Had not Royal Restraints, and legal Penalties, been a safer and more Orthodox way to repress an Error so palpable, that it carried its Confutation in its own face? No doubt but some Plenipotentiaries of Heaven itself assisted at that Spiritual Treaty, yet (as far as I understand) their strong and zealous Arguments could hardly reduce the contrary faction to an amicable and Christian compliance; whom pride had fore-armed with resolution to demur at Demonstration, and cavil at Conviction. However, with much ado, after a tedious debate, they composed the Catholic Creed, that bears the name.  
Disputes in Religion are often fruitless (because improper) Applications, and serve but to increase the heat and feud of Opiniatours: They may indeed confirm the Right, but very rarely convince the Erroneous party.  
I conceive the Emperor was in a manner forced to give this Heresy so much lose Line as a fair debate; its Contagion began to rage in the Christian world, and like the Jewish Idolatry, it had seated itself in the high Places too: besides, its high pretences might incline him to think the occasion worthy the solemnity of that famous confluence: for although the contest was comprised within the narrow compass of two Greek words, yet the controverted point was of no less importance, than the Divinity of our God and Saviour. Yet that all this was the wrong remedy for that disease, appears plainly from its breaking out with re-doubled heat and violence in the succeeding Reign of Constantius.  
The edge and keenness of our present divisions, we may chief date from the late Act of Toleration: Such allowances proceed from Royal mercy and tenderness, 'tis true, but the mischiefs that always ensue are innumerable, and grow to a formidable stature by insensible degrees, till at length they suck themselves into a state and habit strong enough for Rebellion, even from the breasts of Royal Indulgence. My opinion is, (in all deep humility) that by such condescensions of Grace, Prince's act against their own power, and elude their own Authority; they give Licence to worship the righteous God a wrong way, and establish Schism in Church and State by a Law. Concessions of this kind Extorted (as it were) from Royal Clemency and pity may indeed confirm present Impunity, but cannot give Innocence to Dissenters: To whom we may boldly and justly rejoin, whenever they plead the King's Grace, in the words of our Saviour to 
19 Matt. 8.  the Pharisees, Moses because of the hardness of your hearts suffered you this, (to put away your Religion) but from the beginning it was not so.  
'Tis now a Solecism in Christianity to talk of a weak Brother, and Liberty of Conscience is nonsense totidem verbis. God forbidden that at this day, after 1600 years, there should remain any doubts or scruples unresolved in our Religion, when 'tis openly displayed to the view of all men, without shades or obscurities, in most clear and lively colours.  
If the good and wholesome Act for Uniformity had continued still in full force, it had in time found men's Purses more tender than their Consciences: At least, it would have done so much good, that the old Pique had been buried with this Generation, and the next would have Conformed of course. Whereas now I fear this new Liberty hath fixed the Contagion in the very Vitals of our dissenting brethren, and their Children will be tainted Ex traduce.  
Disputandi pruritus est scabies Ecclesiae, said a Learned Countryman of ours: It hath certainly been a great promoter of Schism, and the fuel of Faction. To see the Elaborate follies of the subtle Schoolmen, and the quirks of Polemical Divinity (what an odd word that is to affix to the plain and easy Religion of the meek and humble Jesus?) their curious niceties in researches of matters, either altogether above, or else not worth our knowledge; their pretty Mazes and Labyrinths drawn by Art in puzzled and bewildered Thought; but above all, their slippery evasions, and nimble escapes, (like Herculeses Protean Antagonist) when pressed hard by close and solid reasoning, this is all matter of as great diversion, as it had been to have been present at the odd posture of Circumstances in the first confusion of Tongues at Babel.  
'Tis pretty to observe their Schools; in what order and awful silence nonentity sit ranged into Classes according to their proficiency or quality, and not one dares move till called out to Say, and then they speak in the Language of Utopia. They can (with strange dexterity) make an apposite Answer to an unintelligible Question, and will argue pro and con whole hours together, about what was never seen, felt, heard or understood. 'Tis impossible to pose them; for when they cannot enodate your Argument, they serve you with a distinction the same trick that Alexander did the Gordian knot. They can as readily describe the parts and proportions of a Chimaera, as you can of a man or a horse. But their masterpiece lies in this, they can understand words that signify nothing, or (which is much the same) signify they know not what; and yet they have a slight to make the same words mean any thing. But this you'll say is very strange; take any common ordinary truth or Proposition, strip it naked of its plain English, and send it to be dressed in their Fire-room, its Port and Garniture shall immediately become so majestic, that (though you were never so well acquainted with it before) you shall gaze at it with as much Ignorance, as the honest Countryman did at the Powder of Album-Graecum, before he understood the trick on't.  
These men can baffle Truth in what fashion and to what degree you please; as also advance a Falsity how far you will, to probabile, verisimile, and (upon a good occasion) to absolute demonstration.  
From their Repositories, men of ambitious and working Pates have been furnished with Tools and Instruments of all sorts and sizes, to form and fashion, file and vary Doctrines and Opinions suitable to the design and work in hand: Here are Moulds fitly prepared to cast any Schism or Heresy in; and in short, all Enginery and Artillery that the Church (militant too much in this sense) can possibly want upon any occasion, they can readily produce out of their Polemic Magazines.  
With what sly and subtle Artifices these men have infected Christianity, or furnished others with means and methods of doing so, is beyond my power to declare; yet I doubt not but the spring and head of our many modern Sects and Schisms might in some measure be traced up to these Fountains.  
The Romanists I am sure are very sensible of the great advantages their monstrous Tenets receive from hence; they observe it seldom to fail at a dead lift; by its assistance they often confound the simple, and not seldom amuse even the more knowing. However, they can make a safe retreat hither, when beaten out of the field; and their boldest Champions, to avoid the danger of a close pursuit, muce nimbly, and sculk in the subterfuges of this thorny wilderness.  
It comes in my head here, to say, (though 'tis not much to the purpose, you'll think, but that's all one; and yet you may perceive it bears some squint relation to this discourse too) I have often admired why Aristotle's Philosophy should be (to so great a degree) the chief darling of so many Learned and Reverend men among us. They deduce all things from his Text, reduce all to him, as the infallible Test of universal truth. I am but a very mean Judge, I confess, but yet I know there are some things in him very weak and shallow, many palpable Errors and notorious falsities; and in what he is most Excellent, the same hath been long ago, and is now found in two or three other Languages, without any the least dependence on the Philosopher, and this in a far greater degree of perfection too. But alas, the choicest truths and best Observations in Italian, French, Latin, or English, relish not near so well, nor have they half the poynancy, as when served up with Grecian garnish after the Attic Mode.  
I had sometime since an occasional discourse with a good and Learned man, who, upon quoting some saying of Aristotle's, immediately (with emphatic admiration) subjoins, The very same, saith he, with that of the Apostle! I have quite forgot the words, but 'twas some moral doctrinal Precept I remember, which a thousand men might have spoken as well as the Philosopher; such Propositions being (we all know) the impresses and common notions of Rational Nature: but Aristotle spoke Greek too, and therefore imitated the Apostle a twofold way.  
Who would have thought that old Homer should ever have arrived to so much Honour and Excellency as Evangelizans imports! that late good man and excellent Grecian was in so high a degree his admirer, that thinking he deserved better preferment than the first of the first rank of Poets, he would needs place him among the Gospelers too. We are all apt to admire, then dote upon, and at length Idolise this or that part of Learning that hath mostly engaged our Time, Labour, and Study: The reason is obvious, because in that we can play a game to advantage with any Antagonist. So natural even to the best of men is Vain-glory.  
Not but that I am a great admirer of Learning, and adore it at an awful distance almost to Superstition: Learning, I say, not in hypothetick fancies, dry empty Notions, and fruitless researches, but in solid practical Truths, reductive to the service of God, and the innocent profits and pleasures of Humane Life. The rest may be the diversion and accomplishment of such as enjoy Wealth, Ease, and Vacancy: but for my part, I declare, I had rather feel the warmth of the Sun, when I am very cold, than know whether Ptolemy, Tycho, or Copernicus come nearest the truth. For when Wise and Learned men are poor and hungry, (which God knows too often happens) I observe that they study more to find out a good Dinner, than the Longitude; and to Compass a round sum of Money, rather than to square the Circle.  
I observe too, that young men fledged and flown from their nest of Notions in the University, when they come abroad quickly find, that Mathematical Demonstrations, and Logical Axioms are the same neither genere, specie, nor numero, with Meat, Drink, and Clothes; this engages them to a study of that which bears a nearer relation to self-preservation, and they (for the most part) take the old road of Mankind to purchase honest profit, and the Comforts of life, without much consulting their old Acquaintances Aristotle, Plato, Descartes, or the like. For as a Modern Satirist saith well in that,  
Forcing our Nature never yet did good;  
We must fall back to our old flesh and blood.  
This puts me in mind of the real disgrace and detriment our Church suffers, by reason of the superfluous number of young Divines; some with slender parts and mean Abilities; others without Experience and Conduct; and in these latter, a rude mass of barren unadjusted Notions, gives such an unsavoury dash, and ridiculous odd kind of Air to their discourse and deportment, as always minds me of what Charron saith, Fair 
De la Sagesse Liv. 3. Chap. 13.  quelque chose en Clerk, c'est le faire en Sot.  
But the worst is, that many are without Employment suitable to the great Character they bear, how slightly soever esteemed of in our degenerate days. From each of these, many great mischiefs and inconveniences follow. How many are forced to take shelter as 
1 Sam. 2. 36.  Tutors or Chaplains in ill-affected Families, where their Stipend being often Arbitrary, and their dependence almost necessary, they are obliged to do their work after what fashion they please, in whose hands their Salary and livelihood wholly depends: And when they have served the turn they were first entertained for here, (or perhaps for some little peevish Caprice of the Godly old Lady) they are forced to march off with a cold Compliment: But if in this devout Family they have gotten some proficiency in Extempore praying, prating pretty well without the Book, and the like, they are excellently appointed to be received into some blind Assembly or petty Conventicle, at least as Probationers, and so on, etc.  
Others again cross the Channel, (presuming, forsooth, that they may see fashions on free-cost) with Omnia mea mecum porto; but when Cold and Hunger pinches, and the Philosophic Portmantle comes to be examined, not one rag or single stiver is to be found amongst all Bias' baggage. Then they are forced to express their wants very politely in the universal Language, and (like Vagabond Polanders here) they beg formâ pauperis Scholastici at some Convent or Monastery; where (as the case now stands) the matter a hundred to one comes to a bargain, & they prove Converts: and so having in time imbibed pernicious Principles, as well as learned the art of putting them in practice, fraught with mischievous Machinations, and seditious designs, they are delegated hither.  
But I fear the Air of old England doth not reduce one of twenty at their arrival to such an happy reconversion, as by especial Influence it did the good Dr.  
But a Malady beyond all redress is the near dependence our Clergy have for the most part upon Lay-Patrons and Benefactors: The servile awe and confusion that possesses the young Divine whilst he Preaches before them, is altogether inconsistent with that modest boldness and temperate Assurance that ought (of necessity) to attend the Word, whether we inform or reprove. For if by chance our youth touch never so little upon what thwarts the private opinion, or gauls any one irregular practice of his Patron (though in never so general and distant a way) he shall be sure of such a sour look, and correcting regard from his Worship at Dinner, as shall quite dash the Countenance, and turn the stomach of our new dignifié, maugre the comfortable accession of the late Benefice.  
In this Case I wish all men were as happy as myself, in bearing relation to a most Orthodox, Loyal, and pious honourable good Gentleman, etc.  
To conclude all this, our own Soldiers for want of due pay and encouragement, turn often Renegadoes, and by deserting us become so many fresh supplies to our sworn Enemies the Pirates of Rome and Geneva. This advantage (superadded to the force of the old Pique) enables them not only to fight at distance, but makes them so hardy as to board our torn and leaky vessel, the poor Church of England; and 'tis all she can do, with invincible courage to clear her decks of these furious Assailants.  
I look upon the Romish Religion as the exactest piece of state-policy, and the best contrived Mystery of infallible Rule and Dominion, that ever yet appeared in the world. I always considered it under this notion, without any other regard or relation whatever: Its subtletenets and deep Maxims speak it such; its ways and methods to preserve and continue itself where 'tis already planted, and of propagating itself where not, do plainly show, that the true design of it is merely Secular, contrived wholly for Temporal ends and purposes of Dominion, Avarice, Lust, and in a word, of Universal Tyranny over the Souls and Bodies of Men and Women.  
I verily believe its greatest and most Learned Ecclesiastic Assertors see and know the trick well enough, though they keep the Mystery as safe in the Conclave, as the Trojans did the Palladium in Minerva's Temple.  
No Cabalists of State could e'er trepan,  
With such firm subtlety as Rome's Divan, saith one.  
And thus the main System of their Religion being wholly relative to Political practics, no wonder that all our Disputes ablest Writings, and truest Remonstrances against them do so little good: They may indeed debar them from proselyting men so easily as before; but the two Poles shall sooner meet, than the strongest Truths and Demonstrations shall reduce one of the great Churchmen of Rome.  
Alas, the Case is quite of another nature: nor do they themselves think it worth while to enter the Lists of public Disputation, or answer the repeated oppositions of our Learned Churchmen, unless (as our chief Dissenters) it be to comply with the Expectations of their own Herd; and then too, the main design is (not to argue impartially and solidly) but still more and more to amuse and entangle the poor ignorant Admirers of, An Answer to Dr. etc.  
Si Pergamon dextrâ defendi possent, etc. comes always in my mind, when I consider that the present posture of affairs is rather worse than better, and at the same time think on the Writings of Bishop Jewel, Laud, and those other Heroe's that did and said all that was possible almost, to little purpose alas! and pray what can we do more?  
They will not so much as argue to satisfy any scruple of their own Disciples; the device of Implicit Faith supersedes their trouble as to that. And if by chance among them a gauled Conscience offer to kick, (though never so sorely pinched) one sharp word or frown of the Inquisition, silences the poor Soul better (to their purpose) than a thousand Syllogisms: And thus these men love darkness rather than light, because their deeds are evil.  
How quite contrary to all this, is the proceed of our Church? how different is her Carriage? how frequent, earnest, and tender are her applications to the Dissenting Brethren? With what reluctancy and force to herself, (after all means fail) are restraints and penalties gently applied as the Ratio ultima rerum, which she is far from making the Inscription of loud and infallible Artillery?  
And yet what Seditious Murmurs do these men return to her soft & passionate Invitations? What Innovations & Changes do they not secretly attempt? What evil Representations of Church and Government do they not scatter? What shuffling peevish returns do they make to the Writings and Sermons of good and wise Men, in vindication of regular Piety and true Loyalty? And they are so bold too, as to press Gods holy Word for the justification of all this obstinacy; but 'tis not the first time that Holy Scripture hath been the Argument, when the destruction of the Allegatour hath proved the consequence. 
2 Pet. 3. 16.   
Our Church, by applying the soft and gentle Remedies of Statutable punishments, and legal Mulcts, never intended to force gross blindness, or impose the Tyranny of Implicit Faith on any man; but rather the quite contrary, she carefully and wisely considered that a little smarting might make the scales peel off from their Eyes, & by some little bitterness she designed no more harm to them, than Tobias did to his Father, by throwing Gall in his Eyes to make him see.  
And here I'll presume to insert the words of a Learned & Reverend Gentleman now among us: We, saith he, that are Ministers of the Church of England may be content; nay, we may really wish that all our Laity had as much true solid understanding in Religion as our Clergy. We can get no advantage by your want of knowledge, no more than you can do by ours: We have no Spiritual Cheat with which to delude you, for the representing of which we should stand in need either of darkness, or of a false light. We have nothing in our public Profession which the wisest men, the most pious Christians may not outwardly practice; nothing in our Faith which they ought not inwardly to believe. We know and are well assured, that the only reason why our Church is not more generally embraced, and admired, is, because the purity of its Doctrine, the sobriety of its Devotion, the moderation of its Discipline, the largeness of its Charity, are not more impartially and calmly examined, more generally understood.  
Our Church in its Spiritual State as you are Christians, is most conformable to the rules of Christ, to the Apostolic practice, to the Primitive Institutions: In its rational State as you are Men, its Doctrines are very agreeable to the reason of Mankind; its Precepts most becoming the purest and strictest Laws of Nature, Virtue, and Morality: In its Political State as ye are Englishmen, its Interest is inseparable from that of our Nation and Government.  
We are therefore so far from being jealous of your most curious & exact search into the Practice and Principles of our Church, that we desire it; nay, we most earnestly beseech it. We are in no danger from men's most subtle inquiry into it; we may be from their utter carelessness, and indifferency towards it.  
We are not against any Man's seeing Spiritual Truths; only we would not have the blind presume to teach others to see: We would not have Men think they see, when they do not, which is the most certain way for them never to see at all: we would have you know as much as you can; only we would have you believe that both you and we may know much more than we do: we entreat you to strive to know all in a right way, by sober 
Dr. Sprats Sermon at Whitehall before His Majesty.  degrees, for right purposes, uses and ends.  
I will here be bold to subjoin by way of Corollary to the foregoing excellent words: It hath puzzled my nearest and nicest Inquisition, and plunged my closest scrutiny in deep amazement, when I have considered that so many of our Countrymen should out of an odd peevish humour, and most unaccountable Caprice, forsake that sober, decent way of Worship, which the Established Law presses, which their gracious King and Governor himself strictly observes, together with the Loyal Nobility and Gentry, and the Reverend and Learned Clergy of this Land; that they should (I say) leave these good, these great, these wise Examples, contrary to the obedient humble temper of Christians, contrary to the prudence and interest of rational men, and contrary to the honest good nature of true Englishmen: And all this out of a blind and ignorant compliance to the Insinuating hypocritical persuasions of a few leading prejudiced Presbyters. For, true scruple of Conscience cannot be said to urge them to this Nonconformity; not one of five hundred understanding the intrinsic state of the Question, or the true nature of the Controverted point, any more than they do Arabic: But granting that they could plead Christian Scruple, how far would even that fall short of Justification, seeing that the Commands to Obedience are so absolute, so plain, so positive, and the reasons for Nonconformity (even at best) so obscure, so weak, so dubious? In a word, the Faith of our Separatists is as blind and implicit as that of the Papists; the design of their Doctrines as Subtle, Sensual, and Secular.  
But to return to the Romanists: that the trick should pass upon the common Herd of the Ignorant and Credulous, is not at all strange, nor that the well-contrived Imposture should go down pretty cleverly with the middle sort of Mankind, is it much to be wondered at; but that so notorious, so bold, so saucy a cheat, should engage the Wise and Noble, nay Kings and Princes, to a compliance so mean and servile (as heretofore especially) this is a perfect Prodigy to me.  
What depth of subtlety is employed in the Doctrine of the Pope's Supremacy and Infallibility, the basis of implicit Faith, indisputable obedience, & absolute dependence on the Church and Court of Rome? What great and glorious Scenes of pomp, pride, and splendour, are consequential to the necessity of making all deferences and humble appeals to his Holiness?  
The Doctrine of Purgatory is a most excellent bait for a wealthy sinner on his deathbed: how eagerly and zealously he exchanges his Bags for Masses, that he may not be stopped at that hot stage, but be immediately dispatched to the more agreeable warmth of Abraham's bosom? Thus by a pretty kind of Platonic Chemistry, the subtle Priest makes real Gold, by an imaginary & fictitious fire.  
But above all, to dive into and discover the Tempers and Inclinations, Designs and Contrivances, Actions and Passions, nay the most retired Thoughts of Men and Women, Auricular Confession is an unparallelled device: 'Tis certainly the most impudent Encroachment and unnatural piece of Tyranny that was ever imposed on Mankind; I mean, as 'tis abused and disfigured by them, from its first good design and Institution.  
I will now end these brief Remarks on the Romish Religion, with one Trick more of theirs, which appeared in the Death of Mr. Langhorne and the late Jesuits; which hath afforded matter of much discourse to all, and of no small wonder and amusement to some. For my own part, I verily believe, that if the Depositions of the King's Witnesses (as the Law always allows and supposes them to be, so) were not the facto true and evident; if the Proceed of the Court were not most impartial, just and steady, and by consequence the Parties brought in guilty by an honest and  Verdict; if all this (I say) were not so, then there is no Truth or Certainty under the Sun. And therefore that Learned and Rational Men should at the point of Death fond conceive, that any Dispensation from Rome, or their reciprocal Absolutions, could possibly expiate the Gild and Crime of a positive, deliberate, mortal sin (I mean, the steadfast Abjuration of true matter of Fact) this is a Presumption of that Force and Contradiction to the Genius of Christianity, and so contrary to the very Essentials and Fundamentals of Humane Nature; that I know not what to resolve it into, but a total dereliction of God Almighty, or some latent Frenzy in those wretched Delinquents.  
I have indeed heard some Learned Men urge the strong force of Education and Institution, as a competent cause to rivet this Principle into the persuasions of the Romish Agents: What e'er it is, it affords matter of mysterious difficulty to me; and what Principle soever it owns, certainly the resolute Effects it produces, must needs belong to a very forcible Cause, since we see this firm Obstinacy retains its Vigour in Attempts of the last danger, and at the dreadful point of unavoidable Death too.  
'Tis true, that the Bishop and Spiritual Senate of Rome exhibit all the Machiavilian Maxims, (which they without exception call in to establish and advance their Secular and Ecclesiastic Polity) under the specious stamp of Divine Authority, and crown the most horrid Erterprises and unnatural Villainies with the additional advantage of Merit; this (if firmly believed, but there lies the difficulty) must needs infuse as much Courage and Resolution, as the Arabian Elysium did into the Primitive Assassins', or Mahomet's Paradise doth into the Ottoman Soldiers. For Superstition of this kind deeply grafted, hath always proved the strongest spring and most vigorous motive of desperate deeds and devices: Besides, the indisputable Obedience that the Jesuitick Order is sworn into to their respective Superior, is of no ordinary force and influence to these Exploits, and of grand import to the purposes of the Roman Conclave.  
And this suggests how furiously in opposition to this extreme of blind compliance, some of our present fanatics run into the other contrary, and flatly deny that there is any Ecclesiastic Superiority at all; others affirm that the Episcopal Function is at best distinct, not in Degree and Fact, but in Title and Dignity only, to that of Presbyter; contrary to the plain usage of the Catholic Church, and the practice of Antiquity in all Ages. And with these men forsooth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more of Divine Right, than the little Office of Overseer (its namesake) in some of our Parochial Societies.  
The redress of this, as of other crazy Opinions of our modern Sectaries, is apparently Eccentrick to the power and force of Argument; the proper Remedy and effectual Cure belonging most certainly to a smarter Application, than that of soft and gentle Reasonings.  
And now 'tis high time to tell you, how that by these brief occasional remarks on the corruptions of Christianity from the Ambition and Avarice of some Professors, from Enthusiastic whimsies, from the senseless Subtleties of the Schoolmen and Casuists, from some cramp words and forced Allusions out of Aristotle, from the Romish Impostures, and Fanatic Hypocrisy, I have at least hit my design in the Negative, by which you may guests of what Religion I am not of.  
Truly, I am hearty sorry that the true Tree of Life, Christianity, should be branched out into so many Divisions, and that our grand Enemy hath not only sowed tares in our field, but inserted spurious graffs here too: however, my firm and faithful dependence is on that Branch which hath an undeniable rise and growth from the old Catholic and Apostolic stock, and from whence (Zacheus-like) Luke 19 4, 5. I have a Call (I hope) as well as a full and perfect View of my blessed Saviour, from amongst the vulgar crowd of Schisms and Heresies: In a word, I am not so much of Education, much less of Interest or Coaction, as of free, yet firm and rational choice, a Member of the Church of England, as now by Law established.  
And yet Education, by an Epidemic Calamity, hath in all Countries and Ages been the best Title perhaps, that the Bulk of Mankind could plead to their Religion: That 'tis so now amongst the grand Monde of Mahometans, Jews and Pagans, is I think not to be disputed. And indeed the difficulties are so great, and the methods so nice of disengaging natural Reason from the strong entanglements of Prejudice, Education, and National Interest, that I think it to be almost morally impossible (all circumstances weighed) for these Infidels to raise and refine their gross Apprehensions to a due and sober Scrutiny of Christian Truths: And therefore to talk to them of the Trinity, Incarnation, Crucifixion, Resurrection, and the like other Mysteries of our Religion, would but produce the same incredulous wonder, as to repeat and plead for some Fables in the Metamorphosis.  
For if the ripe reason of learned Nicodemus (in the very midst of Miracles) could at best but arrive to a doubtful Question, Joh. 3. 9 How can these things be? puzzled (as appears) by the one only Doctrine of Regeneration; if he could hardly relish these Living Waters at the Fountainhead, well may the Streams run muddy through our shallow conveyances, and prove insipid, if not nauseous and ridiculous to these senseless, stupid mortals.  
What shall we judge then of the gross and mass of mankind, who lie under prejudice or Ignorance invincible? What distinct Regions of Immortality can we assign to many millions of the so long undiscovered Americans? Amongst whom were found not only the common Rules, but strict observances 
Mountaign  too of Justice, Veracity and Sobriety?  
In what classis and degree of Felicity or Misery can we range the good old Heathens Socrates, Seneca, etc. who living up to the height of their Principles (as some think, though I have good reason to doubt it) were a Law unto themselves. 
Rom. 2. 14.  There is no other name given among men, whereby we must besaved, saith the Apostle, but the Name of Jesus, Act. 4. 12. What, shall we fond seign a middle state, a Limbus Philosophorum? For 'tis uncharitable to conclude absolutely and cruelly, that the Merciful Good God will destroy the work of his own Hands.  
Perhaps the most rational refuge in this case, is to presume, that our gracious Father by ways best known to himself, might impart (if not a Revelation, yet) an Application of the Name and Merits of the holy Jesus to these just and sober Moralists, if they were indeed really so.  
But as to my unspeakable Peace and Comfort I am a Christian of the Church of England; so to my inestimable honour and glory, I am a Priest of the most High God, and received my Authority and Commission from my Lord and Master Jesus, rightly and truly, by the hands of Episcopacy and the Presbytery.  
And as I then felt no unusual Impulses of an extraordinary Spirit, no new Light or Revelation, nor any other Enthusiastic Emotions of an overheated Imagination: so neither did I rudely and rashly intrude without Call, amongst my Master's hired Labourers: For I had a fair Invitation from God's ordinary Goodness and Providence to work in his Vineyard, and I found in myself an honest Resolution and hearty Inclination so to do; which truly I looked upon as a sufficient warrant and justification for my Affirmative Answer to that first Ordination-Question, Do you think in your heart that you be truly called, etc. to the Order and Ministry of Priesthood?  
And now as I verily believe this divine Character to be indelible, so I esteem of it as the most noble stamp and Impress humane Nature is capable of, whilst clothed with clay. I am not so much surprised as troubled, to see the common derision and contempt that attends the Clergy: For those Scorners that cavil at the very Faith, and question the Doctrine itself, cannot reasonably be expected to regard and reverence the Dispenser's. And since this Town and Kingdom is infested with such swarms of Deists, Socinians, Atheists, and others, that not only violate the undoubted Regalia, but with treasonable Blasphemy dispute the Divine Sovereignty of Jesus; how should they not affront and outrage the Ambassadors of Christ? We are, I fear, making fair Advances, and by very sensible degrees too, to that dismal state of infidelity, the prospect of which made our Saviour exclaim long ago, When the Son of Man cometh, shall he finde Faith upon Earth? Luk. 18. 8.  
And yet I have observed, that our Adversaries raise much of their pertness and audacity to despise and abuse us, from a certain sheepish dejection of spirit that possesses many: Thus we ourselves, by a base and dastardly Cowardice, antedate our own contempt, and poorly fancying ourselves always liable and open to affront, like suspicious easy Slaves, we (by this means) become of our Enemy's party, and invite and anticipate the approaching Despite, by letting our Countenances fall, and seeming little in our own Eyes: This is exactly to make a gap for every insolent pragmatical Ass to tread over. Instances of this kind I have not seldom seen in some mean-spirited, poor Divines, whose little Souls ebb and flow with the changes of Fortune, and who want a true sense of the Excellency and Noble worth of their high Calling, servilely valuing themselves by the false measures of this silly, unreasonable, degenerate Age. I find that a man in this case hath just as much respect as he gives himself; and a manly Confidence and well-bred Assurance here, is not at all inconsistent with Christian Meekness and Humility. But alas! We have too many creep into the Priesthood, and steal into the Sanctum Sanctorum of the Christian Tabernacle, young and raw, hardly yet Masters of common Philosophy, but in fruitless Theory; nor are they arrived to the proficiency of the poor Stoics, in opposing a steadfast Courage and Equality of Soul to the rude shock of Contempt and Poverty: How then shall they retain Breath and Patience sufficient to run through those several rugged stages of Self denial and Mortification, which the proud and insolent dealing of this world requires, and the Doctrine of Jesus proposes? Contempt, Poverty, and Death, (that dreadful Triumvirate of mundane Terrors) which the courageous Reason of the old Philosophers could baffle, is too hard for the Reason and Faith too of many freshwater Soldiers in our Church-Militant.  
'Tis possible, 'tis true, for a wise man by a steady course of manly conduct to escape Contempt; but the approaches of Poverty are often unavoidable, and the rudeness of its attendants almost insufferable. This state and condition (especially if successive to late Wealth and Honour) is the best Test and Touchstone of true worth and Magnanimity:  
Hic animus opus, hic pectore firmo. Virg. Aeneid. l. 6.  
'Tis an easy matter, when full of Riches and Honour, to fancy we have all Virtues; and the fawning world shall avouch it too.  
— Omnis enim res  
Divitiis parent, quas, qui construxerit, ille  
Claerus erit, fortis, justus, sapiens, etc. Horat. serm. lib. 2. Satyr. 3.  
Yet I fear, not one of five hundred that rowls in wealth and affluence, hath well Conned the hard Lesson which the honest Stoics taught in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But granting we have arrived to some proficiency in the Abstinential Virtues, we must not therefore conclude ourselves truly approved, till we have tried our Strength and Patience to the quick in the sharp exercises of Versues other branch, the Tolerantial part, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also: or, till with St. Paul we can truly say, I know both how to be abased, and I know how to abound, both to be full and to be hungry, both to abound and to suffer need, Philip. 4. 12.  
With what Assuming Gravity and Magisterial A we have I heard rich and great men censure and expose small miscarriages and weaknesses in poor and mean Persons; when at that very time, the Reprover himself hath been guilty of the same Crime, and greater too, with some little Alteration of the guise only; nay, and the advantage shall be so dexterously managed on his side, as to make it Virtue and accomplishment.  
Vos o Trojugenae vobis ignoscitis, & quae  
Turpia Cerdoni Volesos, Brutósque decebunt. Juven. Sat. 8.  
And thus the rich and honourable have not only all Virtues (of course) in the Vogue of the world; but they fancy themselves very devout and religious too; at least if their odd kind of Faith can make them so; for they pray most commonly without doubting, especially when they say, Give us this day our daily bread, (knowing their Barns to be full;) and forgive us, etc. as we forgive them that trespass against us, when they find that no man dares affront them.  
But to harbour no anxious solicitude for the morrow, nor in extreme and helpless Poverty to entertain any peevish distrust of Divine Providence, but to have a cheerful Faith and reliance on 
Mat. 46.  my Heavenly Father, this is Religion: And freely and frequently to forgive my Lives aggressour, or the malicious disturber of my peace, without any the least reserve of Revenge or Rancour, this is Christianity.  
I have been too much intimate (in vain youth) with the most familiar Pleasures of humane Nature; and yet by sudden and frequent Intermixtures, as well acquainted with the Troubles and Crosses of this fickle and unconstant world: But, I thank my God, when Fortune hath made the most Vexatious Doubles, she could never run me to a loss; nor hath she made one wrinkle of Sorrow or Fear the more in my face, when she hath turned her own into a thousand frightful Grimaces. I declare ingenuously, that my Soul hath ever kept a steady Poise, (if not inclined to the impatience of Prosperity) and the most stunning Accidents never benumbed my presence of mind so far, but that I have perfectly reassured myself, softened the most piquant Passion, and smoothed the roughest disorder of thought, by an hours Retreat and Meditation, saying with old Eli, It is the Lord, let him do what seemeth him good, 1 Sam. 3. 18. Or to the same purpose with the wise Stoic,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epict.  
To end all this, in my very worst Calamities, I always concluded, that there was need of the greatest Courage; for then to despond, is to be on my Enemy's side, and by my faint resistance to double the force of the Assault: but to despair is Frenzy, and poorly to yield the stakes, before the Game is up. For what an extreme Madness is it to be frighted with the advantages on the contrary side, supposing ten thousand to one against me? Why (pray) may not that one still happen? No man is undone, till he thinks himself so. Ita est vita hominum quasi cum ludas tesseris, si id quod maximè opus est jactu non cadit, id quod cecidit fortè, arte ut corrigas. Terent.  
There is no doubt, but the chiefest, if not only design of our Priestly Ministry, is that which our blessed Saviour by most passionate inculcations urged to Peter, Joh. 21. 17. To feed God's sheep. And to this end, the frequency of the Word, and Sacramental Duties, of Prayer also, often public, without ceasing private, is of indispensable Necessity: 'Tis we more especially, that are to make Prayers and Supplications for all men, for Kings, and for those who are in Authority: 'Tis we 
1 Ti. 2. 2  that must make Intercession for the People, when God's Judgements are abroad; 'tis we that must with Faith and Courage stand in the gap, when Wrath is gone out from the Lord, and the Plague is begun, Numb. 16. 48. 'Tis we that must be always ready to give a reasonable account of our Hope, and with undaunted arguings urge the Doctrine and Faith of Christ (to some now a days a Stumbling-block, to others Foolishness, 1 Pet. 3. 15.) against the growing oppositions of Atheism, Heresy and Profaneness. 'Tis we that must Preach plain, practical Truths to the people, with the Rules and Fundamental Reasons of Obedience, Justice, Sobriety, Charity; and all this in easy and familiar (yet powerful) Applications; not in Rhetorical Harangue, or Affectation of Speech and Gesture, which doth but make the ignorant gape, and tickles the Ears of the more knowing; producing perhaps a plausible persuasion in the one, but scarce true Christian Edification in either; and better becomes the old Roman Rostrum, than the Christian Pulpit.  
And since the unreasonable Prejudice of people seems now adays to make it almost necessary, we should endeavour to obtain the Custom and Habit of talking to them in a familiar way of converse as it were, (saluâ majestate verbi) and (if it may be) wholly without Book.  
'Tis true, that when the Preachers Eyes and Gestures are pointed directly to the Auditory, they are the more likely to give their regards and attentions to him: but again, 'tis strange to me, that these silly Souls should fancy, that the effects of a nimble Invention and unsteady cursory Effusion to be more the Word of God, than the best of a man's sober thoughts squared exactly by the Holy Scripture, in Methodick Writing. Matters of Controversy we ought wholly to decline; for, (besides that 'tis easy to prate where there is none to oppose) the people would be kept more obedient and safe, if they could altogether be kept ignorant that there is any opposition in any kind to the truth of our Doctrines: besides, what necessity is there of telling them (to their dangerous amusement) what is wrong, as long as we continue them in the right Belief and practice of what we know to be true and right?  
But now I better think on't, since our Schismatical Dissenters Compass Sea and Land to make one Proselyte, Mat. 23. 15. and indefatigably take all opportunities by partial and detracting misrepresentations to tell their own Tale first, to our no small disadvantage; it might be perhaps of some good consequence, if our Loyally-affected Ministers would take frequent Occasions (not in their public Pulpits, but) in their ordinary familiar Communications with their Parishioners, to explain and enlarge upon such Points of Public Duty, and sound Belief, as these few following; that the good People might be disabused from the insinuating Cheats and Impostures of these deal-board Mountebanks, and dissuaded from giving their Money for that which is not Bread, Isai. 55. 2.  
I. That the Power and Authority of Kings, is from God.  
II. That Prerogative is accountable to none but God, Psal. 51. 4. But Property and Privilege in many cases forfeitable to the Crown.  
III. That to Depose Kings for fear of Arbitrary Government, is as unjust as to suppose a man feloniously-affected, and so hang him aforehand, lest he should Steal or Murder.  
iv That to draw Arguments from Precedents, and conclude de facto ad jus, is as unjust a proceeding in Politics, as 'tis often in Law.  
V That to fear Arbitrary Government, or its Tyrannical Effects, in a King of Great Britain, is to suppose a Moral Impossibility.  
VI That the Kingly Government of these Realms, as 'tis contempered with the Rights and Liberties of the Subject, is the happiest Policy in the world.  
VII. That Major singulis, minor universis, is bad Logic and worse Divinity, 2 Sam. 18. 3.  
VIII. That 'tis unlawful upon any pretence whatsoever, for the Subject to take up Arms against the King.  
IX. That Rebellious Innovations always end in Confusion and Anarchy; and redress of Grievances that way, hath proved worse than the Disease.  
X. That the Church of England (as now by Law established) retains the true Catholic and Apostolic Faith.  
XI. That our Gracious Sovereign is in all Causes Ecclesiastical (as well as Temporal) Supreme Governor.  
XII. That a Subjects wisest and surest way is to adhere to the Established Religion (in these Kingdoms) without the least Cavil or Dispute, if he believes he may be saved therein.  
XIII. That no pretence of scruple whatsoever, without plain proofs and demonstration, can excuse any Subject from the positive Commands to absolute Obedience in all things Lawful or Indifferent.  
XIV. That Separate Meetings, and Fanatical Conventicles, have been known lurking-holes and refuges of Romish Priests and Jesuits, and (of consequence) Nurseries of Actors upon the Stage of Rebellion.  
XV. That, upon an exact review, we have great reason to conclude our present divisions to belong to a Principle very different from that of Scruple and Tenderness.  
XVI. That Ambition and Avarice are the two great Wheels of the Devil's Chariot.  
XVII. That when our grand Adversary designs most Mischief, he always hangs out the white Flag of Religion.  
XVIII. That Liberty of Conscience commonly proves Licence to be Seditious.  
XIX. That our Dissenting Zealots who plead for it most, have been observed to grant it least.  
XX. That the People of this Nation are acquainted with much more than they should know, and much less than they should practise.  
XXI. That we can never have peaceable days, as long as Bulkers and Cobblers are Preachers and Couranters.  
XXII. That Vox Populi is not always Vox Dei, Mat. 27. 22.  
XXIII. That the Stool of Repentance and illegal Impositions of Oaths on King and People, is a greater piece of Arbitrary Tyranny, than French Monarchy, or Kissing of the Pope's Toe.  
XXIV. That the Kingly Government of this Nation is equally inconsistent with Popery and Presbytery.  
XXV. That the Power and Riches of the King is the Peace and Prosperity of the People.  
XXVI. That 'tis impossible for Peace and Godliness to continue long in Church or State, under a general Toleration of Schismatical and Factious Opinions in matters of Religion, Mat. 12. 25.  
These short Aphorisms I presume to insert by way of Essay only, and as imperfect Hints of what wiser Heads and abler Judgements may do in stronger and more suitable Applications to the good People of this distracted Kingdom.  
But before I wholly leave this point, it may be worth while to observe, by what an ignorant, silly Mistake, the dull Teachers in our Separate Assemblies conclude of the Power and Prevalency of their Doctrine, from the sullen cloudiness of Countenance, and tumultuous disorder it causes in the Passions of their Female Anditory, rather than from any Serenity and clearness of Mind and Understanding: For I have very good grounds to believe, that all this noise hath left the Intellect untouched, and that it hath not in any degree reached the Seat of their Reason and Judgement. And thus such Artists as can best by tender Expressions, and passionate Applications, soften, mellow and dissolve the lose and easy Passions of silly Women, are (forsooth) the only able, powerful men, and they (good Souls!) can Edify under none but them: When alas, all this seeming effectual Operation, is no better than just thus; viz. the whining Holderforth and the Female Congregation being at that time tuned (like two Viols) exactly alike by the Magic of Enthusiastic Sympathy, their Notes correspond of course, and the Canting of the one immediately begets Sighs and Groans in the other.  
I am of opinion, that the highest Paroxysms of Vulgar Quakerism have much the same Cause, as Dancing to Music in Fits of the Tarantula: For I have with pity and pleasure both observed, that the malignant Ferment hath been by degrees exhaled by their violent Sudorific motions; and when the poor Soul hath spent his Spirits, and is tired at his very heart, than (as he fancies) the Spirit goes off and leaves working. And I am inclined too to think, that the cooler habits of this Religious disease in many of them are to be cured by Medicinal Drugs, and a regular course of Pill, Potion and Phlebotomy.  
A timely Visitation of the Sick, as 'tis a charitable duty almost necessary, so it belongs as properly to the Function of a Priest, as to the Profession of a Physician; and the careful Visits of a Ghostly Father should (of right) be more welcome and comfortable, and accounted of higher import, as the care of our Souls ought to be of dearer concern to us than that of our frail Bodies: and yet with us, Vbi desinit Medicus, ibi incipit Theologus, is a common woeful practice. For my own part, I should think myself obliged by a timelier Assistance to mind my ghostly Patient of the dangers of his long Journey, urge him to hearty Confession, give him comfortable Absolution, and Communicate to him the strengthening Viaticum of the Body and Blood of the Adorable Jesus. How busy the restless malice of the Enemy of Mankind may be at this time to insinuate Suggestions of Despair, or presumptuous hopes of longer Life, into Sick persons, I know not; but surely I am bound to examine the case, and by seasonable Anticipations prevent (at least) the success of Satan's devices.  
That the Devil by Injection can modify our Thoughts, and in a great measure rule the Faculties, (especially of weak sick persons, who are now more retired within themselves, and free from the sensible amusements and diversions of worldly objects) I verily believe; for he may make a very malicious and mischievous use of the advantages he hath over our Souls (himself being a subtle, powerful Spirit,) and (therefore) by eminency of like nature, may have a very forcible Influence upon the Operations of our Spirit; as (to take a parallel Analogy from what appears in matter, the contrary essence) the Pressure or Collision of a stronger body altars (we see) the Figure of Extension in a weaker; or as the dimension of soft Wax is (by my hands) now square, then round, and presently triangular or oblong.  
Now the Advantages of these frequent Visits will not only be so to the Sick, but will produce in us forcible habits of undaunted Indifferency against the Fears and Apprehensions of Death in general, and the nearer Approaches of it too, when ourselves are assaulted. Our most proper Titles are Ghostly, Spiritual, and such like; to intimate, that 'tis our Trade to be familiarly present and frequently assistant at Nature's grand Dissection of Soul and Body: It will the better improve our Theologick Knowledge and Skill, as an accurate diligence in Anatomic Exercises doth that of the Chirurgick; besides that the company of a Divine Physician suits well with the Soul, as she is ready to be dismantled of her walls of flesh, and transmitted to the better Colony of the new Jerusalem.  
To men of our Function, the sight of Death should be no more terrible than that of our Breath; and we may be ashamed, that our professed hopes of the Body's Resurrection, and the immediate Felicity of our Soul, falls short of the courageous Gallantry of many Heathens, in braving the ghastly King of Terrors to his very face, upon no better or very little more assurance of Immortality, than that of surviving Fame and Glory, or a fruitless Nomen erit indelebile nostrum.  
I have known some of us, that not want of Christian Charity, but Courage (in this point) hath withheld from paying their last dutiful Offices to Sick persons; and when a silly common Nurse shall attend alone in silent, dismal Night-watches, these men could not approach in open day, without apparent damps of Consternation. And yet 'tis (doubtless) as natural to die as to live, or as 'tis to be born: and the sight of a Coffin altars me no more than that of a Cradle. Certainly, if the strange appearance of the object startled us, a silly Midwife hath greater reason to be scared at the odd and uncouth Circumstances that accompany Natures thrusting a Child into the world, than we in duly preparing a departing man or woman for the familiar Womb of our common Mother.  
I find little more surprise or alteration in myself at the sight of a deceased Man, than of any other dead Animal: Nay, why should I not (on the contrary) be much more amazed at this, than that? Since this is an absolute object of irreparable Mortality, and a total Privation appears here; in the other, of one Moiety only, and that but to the general Resurrection.  
'Tis Opinion, not Reason or Religion, rules men. Dying hath been the common trade and way of all flesh, for almost Six thousand years; and more die by Weekly Computation than are born: Nay, this Champion hath made one single Field such a glorious Scene of his Pomp and Luxury, that 500000 Spectacles of Mortality have been at once offered as Victims to the insatiate Fury of one bloody Battle, 2 Chron. 13. 17. And in such a small Circumscription of time and place as this, I suppose we never heard, nor ever shall, of an equal number of Nativities.  
To me to die is gain, saith St. Paul, Phil. 1. 21. which besides an Enfranchisement and release from the many troubles of this Life, and the acquisition of eternal Joy, doth also import to me, That by Death and Separation this Concrete becomes two distinct Essences; and we are so far from vanishing into nothing, that by the advantageous division of Soul and Body, one single Being branches into a duplicity of Existences. For our Corpse, though silent and unactive in the cold Lap of common Fate, loses not a whit of its title to Existence; nay, even in this ghastly Privation, there still appear some weak remains and faint efforts of a Vegetative Soul.  
But our Spirit shall mount up like an Eagle, Isai. 40. 31. on the wings of celestial activity, and greedily grasp all the pleasures of a perfect Intelligence, ranging at large in the infinite Abyss of immortal Light & boundless Abodes of Angels. There she will clearly discern the nature of her own Essence and Faculties by reflex Intuition on herself; or else (perhaps) see the perfect Image of herself, and of all things past, present and to come (to her infinite satisfaction) in the glorious Mirror of the Eternal Godhead. Nor will she then own her knowledge to the gross Communications of material objects, through the weak conveyances of bodily sense.  
I could (in some fits of contemplative Melancholy) fall asleep assoon in a Charnel-house, as in my Bedchamber; and am often so weary of dull Life, that my greatest delight is in such objects as speak most to its disadvantage. The state and magnificence of a Tomb or Monument, steals a secret wish from me to be Tenant to that quiet, silent Pomp, more than the sight of a sumptuous Palace, to be Lord and Master there.  
I know that I carry a Ghost always about me, and that I myself am a walking Spirit: This thought allays in me those vulgar fears of the haunts and visits of Spectres. And as I am not at all afraid of myself (unless, when God let's lose his terrors upon my Soul, and my Conscience lashes me for my sins, Job 18. 11.) so I am very little apprehensive of Apparitions: Nay more, I could wish the Communications more frequent betwixt us and the Inhabitants of the upper world: It would harden our Christian Courage, familiarize to us the thoughts of Separation; and create in us a passionate Love of that Country, from the good report of these spiritual Spies, making us say with courageous Caleb, Let us go up and possess it, Numb. 13. 30.  
I could (I thank God) stare a reputed Witch full in the face, with as little terror as I look upon a sucking Infani; and boldly retort the poisonous emissions of her malicious Eyes. For in this I take Balaam at his word (who without doubt had tried the Experiment) that there is no Enchantment against Jacob, neither is there any Divination against Israel, Numb. 23. 23.  
I pretend not by the Title of this small Treatise to any extraordinary Scheme or new draught of Religion for the Clergy, much less would I be thought slily to suggest any neglect or deficiency of theirs in the practice of the Old: I am very very well assured, that Religio Clerici is a direct Tautology; and yet I detract no more from the Sanctimonious Worth of the Clergy, by the conjunction of these two terms, than I deny the Sun to be the Fountain of Light, when I say, Lumen Solis. Only I could wish that we were all, not only good and virtuous, but eminently and in the last degree so too; and that all the lesser Christian Luminaries might more and more derive Light from us. I would have all the Wisdom and Virtue that ever appeared in the guise of true Reason in the world, summed up and amassed in a Christian Priest; especially in a daily, sincere contempt of this world. We should strive clearly to demonstrate the certain hope we have of Eternal Felicity after Death, by being very careless, if at all sensible of this Life. And in this let us soar a pitch beyond the highest flights of the wisest Heathens, and outdo in very fact their utmost Ideas and Hyperboles.  
The excellent Speculations of some old Philosophers arose ('tis true) to a very great height, and their refined Reason was exercised in most divine Contemplations: But alas! the better and purer their Notions were of Virtue and Sanctity, they became so much the more impracticable to them, and they fell short in the performance of their own Rules and Dictates. The Cause of this natural inability and latent impotency of their Wills, they were altogether strangers to; and though they knew in effect most Doctrines of Christian Morality, yet having not the Faith of Jesus, nor by consequence the assistance of God's particular Grace, their knowledge was but of small import and significancy; nor could it in the very best of them produce actions acceptable to God, unless his secret infinite Mercy gave some gracious allowances for that natural corruption which they knew nothing of, and which was cured but in a poor degree by universal Grace.  
And this Notion I have framed to myself of the Heathens Morality, inclines me to believe, that our Wills derived from Adam's disobedience, a depravity double to that of our Intellects; for as we see by these Pagans, their Understanding could excellently distinguish, and were (in the Serpent's words) as God's knowing good and evil, yet were the Imaginations of the thoughts of their hearts always evil continually, Gen. 6. 5. But we Christian Priests, that have successively received all the gradual Communications of Divine Grace, and Sanctifications of the blessed Spirit, from the Font to the Ministry of the holy Altar, are doubly obliged, as we transcend the best of them in the sublime Mysteries of our Faith, so to outstrip them in the most excellent practices of Evangelical Morality; and not them only, but all others also.  
Non possumus perficere bonam actionem sine adjutorio Gratiae, is rightly opposed to Pelagius; nor is the proposition only notional: for besides that our Saviour tells us, without me ye can do nothing, Joh. 15. 5. And St. Paul, that 'tis God which worketh in us, both to will and do, Philip. 2. 13. I have often observed, (in my own narrow oeconomy) that the clearest Convictions of Reason, and strongest Moral Resolutions, have proved weak and of small force against the power of most sins; especially against the violent assaults of a complexional Vice: We may sin and resolve to the contrary, and resolve and sin again in infinitum, till with Jacob we wrestle with God, (Gen. 32. 26.) as well as resist the Devil; until by violent Prayer we take Heaven by force, (Matth. 11. 12.) and draw down the assistance of Divine Grace, all our other strongest and most vigorous Efforts will prove feeble and ineffectual. The very Experience of this hath confuted Pelagianism to me, better than a thousand Syllogisms.  
I have seldom gone to Bed (in the days of losest Vanity, and before I was so happy as sincerely to espouse the Predicate, much less had the honour to wear the subject of this Books title) without Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Aur. Carm. My reason hath upon an impartial summing up that days Evidence made my own Conscience a severe Jury against me, in pronouncing a perfect dislike and condemnation of such proceed: I have then made applications of (as I thought) strong resolves to observe its dictates for the future; and this hath in some measure assuaged the smart of my mind then. But alas! my trial all this while being at the wrong Bar, I could never obtain a true Pardon for old, nor strength against new Lapses: My Inclinations to sin have doubled upon me; and when they felt the Curb of Reason pinch them, they began to be resty; or as if a plain discovery had more and more hardened their countenances, the Sensualities which they privately stole before, they began now to act with remorseless effrontery; nay more, they would mutter Arguments for their Justification also: This indeed alarmed me to the quick; I examined myself immediately by the standard of the Sanctuary; fell prostrate at the Throne of Grace, and obtained Balm from Gilead to cure the Wounds of my repeated weaknesses. And (by this new method) I felt more strength in a short time from a single, but hearty Prayer, Led me not into temptation, but deliver me from evil, than from all the clearest and nicest reasons and persuasions of the Peripatum, or Porticus.  
Not but that these Ethics, together with a rational and impartial survey of ourselves, may produce stronger and better effects in others than they did in me; but we must not rely on the guidance and conviction of these alone to amend us; lest we make no better advances than mere Ethnics, by the force of , and conduct of humane Reason: Common Moralities belonging not (perhaps) to the same species with Evangelical Graces, but differing from them as much in essential Beauty, as these do from the perfection of Angelical Obedience. For (I say once more) my Opinion is, that our Wills received a deeper tincture of corruption, and a far larger Dose of Depravity from Adam's Fall, than the Intellectual Faculty; forasmuch as we find the former strongly averse to observe and practise those Doctrines, which the Religion of Jesus teaches, and which some Heathens had a rough draught of from Natural Reason, I mean the Theorems of Morality, and that in no mean measure neither: for excepting such revealed Mysteries as have a peculiar relation to the incomprehensible Theanthropy, What sublime Doctrine of Christian Philosophy have they not hinted? Even so far, as to the forgiving and loving their Enemies. But yet, I cannot believe that their actions were in a suitable degree correspondent to their Principles, nor did their practices make advances equal to their Speculations and Theoric Knowledge. Why should any man therefore vainly rely upon that pretended mighty thing, the natural strength of ? Let us Christians rather exclaim, Non nobis, Domine, non nobis, etc.  
If it were possible to incline me to the Predestinarian Opinion, the urging the ninth Chapter to the Romans would not work half so much upon me, as our Lord and Saviour's Answer to that Question, Lord, are there few that are saved? Strive (saith he, Luke, 13. 24.) to enter in at the straight gate, for many (I say unto you) will seek to enter in, and shall not be able.  
And truly when I consider the little sense and knowledge which most Christians (to omit by ten times the greater part of mankind) have of the Divine Life, how deeply the generality is immersed in the prejudices of Nature, clouded with dull grossness of Intellect, and inapprehensive Ignorance of the true state of Nature, and the Methods and Conditions of their Redemption; Slaves to Vices of Constitution or Habit, diverted by necessary cares and worldly business, entangled in (almost) unavoidable Injustices of Commerce and Traffic, and wholly taken up with affairs of Natural or Political Life; in a word, led captive to sin, by the Lusts of the Flesh, the lusts of the Eye, and Pride of Life, 1 Joh. 2. 16. When too, I observe the natural averseness of our Wills, the many exact circumstances required to complete a good action, Bonum ex integrâ causâ, malum ex quolibet defectu: When I regard the way almost of all Flesh since Adam, how senseless and careless of celestial business; but above all, when I think on the most incredible obstinacy (had not God said it) and prodigious perverseness of the ancient Jews, under the palpable sense and ocular Convictions of Miracles and Judgements: When I read Adam stumbled and fell amidst all the Rays of Divinity in Paradise; that Peter with cowardly Perjury could deny his Master (Mat. 26. 74.) the known Son of God, contrary to fair warning given him by his Lord, and all his late bravadoes of Fidelity even to Death, Mat. 26. 34, 35. and more than all this, contrary to his great and glorious Confession, Mat. 16. 16. That wise Solomon sacrificed to the Devil, althô he had seen God twice, 1 King. 11. 8, 9 When, I say, I sum up all this together, I wonder (with deep adoration of God's Mercy) that any one man is saved, and snatched from amongst the strong Entanglements of the World, the Flesh, and the Devil, whose indefatigable temptations, and sly Devices to entrap us, I forgot to mention.  
But again, when I ponder the methods of God's gracious dealing with us in the infallible Revelations of his Will in his holy Word; his passionate Expostulations, and kind Invitations, by promises of Eternal Life and Felicity; his dissuasions from Sin, by dreadful Threats of endless Misery, all which in all other Cases are the first and most forcible Motives of humane Actions: But above all, when I reflect upon the stupendious Mystery of the Godhead's becoming Flesh for our Redemption, the Ineffable Majesty; grand import and significancy, strong and comfortable Efficacy, and the final End and Design of that incomprehensible piece of Mercy, together with the helps and comforts of the holy Sacraments, those sure Conveyances of assisting Grace, the inward workings of the Holy Spirit, together with our own strong Convictions, and the Panacaea of all desperate repeated Falls and Apostasies, (God's gracious acceptance of true, though never so late) Repentance; considering (I say) all these, 'tis a Miracle to me, how any Rational Man should finally miscarry to damnation, much less that after all this, the surplusage of number should still lie on the side of the castaways. And I am more and more plunged and puzzled in this point, when I narrowly consider the Motives and Reasons of humane Actions, and the true nature of . The bare freedom of our Will hath certainly all reasons imaginable to balance it on the side of Virtue and Piety; it is not only cured of its natural corruption by Grace, but the power of this Grace must be allowed to have the prevalency above the force of any temptation, Rom. 5. 20, 21. For 'tis derogatory to our Saviour's Merits to imagine, that we are still left to struggle with sin upon unequal odds.  
Their Notion of Will who suppose it a Faculty distinct from the Intellect, I approve not of; and to call it a blind Power, yet allow it liberty of Election, is beyond my understanding to apprehend. I rather understand the Will to be the last resolution of the Intellectual Faculty, as it tends to action in exerting its power: So that I think Intellectus practicus may include Will too well enough; For what ever humane action proceeds from rational Volition, is supposed (more or less) to have passed the deliberation of our Understanding; that is, the very same power of a reasonable Soul (for I think not the Faculties distinct) first considers and judges, then determines itself to action.  
Yet there are some humane Actions where violent surprise or the forcible sway of a constitutional Vice may hurry the Will to sudden choice, before the Intellect in that confusion can appear at the Election; as in Fits of Choleric or Lustful Passions: But these seem to me actions of the Animal rather than the Man, and more properly spontaneous than free: And yet we have a few Instances of the Triumph of Grace over sudden provoking Temptations even of this sort, as in David's patiented Meekness in the business of Shimei, 2 Sam. 16. 9, 10. when Abishai (though not pointed at) was all on fire with bloody rage and fury, as indeed it was his duty: And Joseph's resisting the importunate Solicitations, and at last almost Ravishment of his Master's Wife in instanti, contrary to Flesh and Blood, Interest and Ambition, that with joint forces assaulted his Honour and Honesty all at once, as the case then stood. But to return, I suppose an humane Soul to be a Simple Thinking Essence, that judges and acts with rational deliberation, and which hath more and stronger Motives ab intra and ab extra so to do, in matters of Christian Duty, than in any other occasions of Life whatsoever. By all this I mean, in a word, if there be greater Motives in Religion to incline this free thinking Soul of ours (according to her own common natural way of working) to good actions, than any other Principle can pretend to, to declien her to bad, (and which motives she firmly believes and assents to) how can we in Reason, Religion, or Philosophy solve the general Inclinations of Christians in the gross the other way, when the more forcible poise lies here; unless we make her freedom (like that of Fortune's) the most senseless indifferency imaginable; and that she hath no regard or dependence on knowledge or persuasion, but lets her actions out lose, and at rovers; which is Nonsense to me.  
But farther still, to choose a finite good before an Infinite, a temporal before an eternal, that is (in short) a less before a greater; nay more, to choose in effect willingly her own destruction, for the sake of a present Pleasure or Interest, this is all to act quite contrary to all her other common Methods of proceeding in any other cases whatsoever. To say she could not absolutely be free, unless she could do thus, (i. e. act against the very Principles of her being, & those of Self-preservation) and that such a bare indeterminate Power is the especial Prerogative of her freedom) is nothing but what I will grant; but yet still for all that, 'tis natural and rational to presume that this absolutely Free will should rather, and most generally, in most Cases be directed (in Religion especially) by the dictates of clear Judgement, and convictions of Understanding: And since these in the business of Christianity bend (confessedly) to the side of Virtue and Goodness, Why are not the most of men (according to this explanation of our Wills motion and operation) balanced rather that way, than the other, as we see daily? If any one urge here the natural impotency in our Wills derived from Adam's corruption: I rejoin (as before) that the Death of Christ and God's Grace doth abundantly poise that Infirmity, nay more, helps our Will to advantage above that. But farther still, 'tis our nature to be rational; 'tis highly rational to be religious: what an excellent consequence doth now naturally follow? and yet (I fear) a thousand to one de facto miscarry: Little Flock, saith our Saviour, Luk. 12. 32. that startles me.  
These Considerations, that the generality of Mankind (Christians I mean) act according to their Capacities in the true discernment of the Colours of Good and Evil, in all (or most) cases but Religion, (which nevertheless is their greatest Interest, by confessed plain Conviction) this, I say, general miscarriage of , together with our Saviour's aforesaid Answer to the Question, Luk. 13. 24. inclines me to fear (till I am better informed) that few men are happy in the absolute use of unrestrained Freedom, but that in most there is a secret imperceptible clog upon humane Will in its tendencies and operations.  
To sum up all, if our Will be free, and that freedom not simply blind, but naturally (much more spiritually) directed by Understanding; and that Understanding informed by the confessed Truths and strong Convictions of Religion (tending to Self-preservation Positive and Negative in the highest degree) and these again assisted and inclinable to action by Divine Grace; and if there be a present Redress and effectual Remedy by Repentance for all possible Lapses; How comes the generality of us to force Nature, Reason, Religion, Conviction, Demonstration & Interest to act directly against their respective proper Principles? How is it that the true Israelites pitch like two little flocks of Kids; but the Syrians fill the Country? 1 Kin. 20. 27. How is it that the number of the Goats so far exceeds that of the Sheep? The secret things belong unto the Lord our God: but those things which are revealed belong unto us, that we may do all the words of the Law, Deut. 29. 29.  
Such Contemplative Perplexities as these, do sometimes entertain my private thoughts, I confess, but I make no farther Consequences than what you have just now read; nor do I harbour the least surmise that touches the Justice of the most Just God, or deduce any Inference that may have a bad influence on my actions; nor do I follow the lewd humour of this Age in urging Necessity and Impossibility, as Compurgators for their habitual wicked practices. I conclude no Necessity, or irreversible Decree absolutely from these and such like Meditations; but think when I am most puzzled, that then my poor weakness and Ignorance appears most.  
I believe my Will absolutely free in all actions barely Moral and Political; and in Divine, that there is a concurrence of my freedom with supernatural Grace. If I did not credit the former, I should make myself a Machine, mere Clockwork; and if I disinherited the latter, the Book of God and Religion seems Imposture and Delusion. All my Amusements arise from hence, that (in all appearance) a thousand to one miscarry, when (if all had a free use of their principles) there seems to be a thousand to one that they should not.  
I will now return to what engaged me in this casual digression, (which yet was so great a block in my way, as that I could not well step over it) viz. That I would have all things Sacred, Wise and Virtuous, included in the very name of Christian Priest. And since all the true Philosophy (Divine and Moral, I mean) that hath ever been since Adam, is sublimated by the refined Doctrines of the great Messiah, I would have my Priest a magnifying Mirror of it all; or in our Saviour's words, Be the light of the world, Mat. 5. 14.  
'Tis a dull thing to jog through all the stages of this Life in the common Road of Nature, and to live over again the vulgar ordinary Life, that the generality of Men have done since Adam, to be governed by Sense and Convenience, and look no farther than the Sun, Moon or Stars; unless likewise we refine our Thoughts and Wishes to the last degree, mould our gross Natures anew, and create a difference as great betwixt the vulgar herd of Mankind and ourselves, as is betwixt them and Brutes: Let us but truly regard the transcendency and nobility of our Function, whose Heraldry cannot be Blazoned beneath Saturn. We may (in this case) invert the sense of our Saviour's words, & say, No Prophet has 
Mat. 13. 57  honour but in his own Country. Heaven is the Kingdom from whence we are delegated as Ambassadors of Christ, not as Residents; and we should long to be called back. If we Priests are indeed in good earnest as to the business of the upper world, 'tis a wonder to me, that our most passionate Desires make not good the words of St. Paul literally, in wishing to 
1 Cor. 15. 31.  die daily.  
The enjoyment of my Saviour in the Heaven of Heavens, in his Humane Nature, whereby he is graciously pleased to become not a Mediator only, but Interpreter also betwixt my Soul and the incomprehensible and unintelligible Godhead, raises Ecstatick Languishments often in my longing mind to adjourn from this gross body, and I desire to departed and to be with Christ, Phil. 1. 23.  
The Joys of the Heavenly Jerusalem as they are supernatural, so contrary to the nature of all other Objects, they increase and magnify by distance; appearing so much the bigger to me, because I cannot see them at all: and when my Eye hath passed the Regions of the Stars, which show still less and less by length of prospect, all things above them increase by divine Contemplation, and grow greater and greater, till I am lost and swallowed up in the Infinity of my Maker. The bounds of my Native Country begin, where the biggest of the fixed Stars would be invisible, and the Frontiers of Heaven lie beyond the Ken of Sense. These thoughts run me almost to raptures unawares. But as I was saying, since our Faith hath Mysteries beyond the highest reach of Plato's Ideas, and that our Doctrines are refined above the purest of the great Aristotle's Ethics, and our Precepts of Self-denial, better and more agreeable to Humane Nature than the impracticable Apathy of the Romantic Stoics; Let us outlive the Wisdom and Philosophy of the whole world, and outdo them all at their own weapon. In order to all which, the skill of a Christian Priest can no ways appear so clearly, as in a perfect contempt of this world; in which there is nothing worth the regards of a wise man. 'Tis true, we find a continual longing in our Souls after some thing, which we cannot meet with here; and therefore we trace the summum bonum (to no purpose) through all the various Mazes of Nature, till the repetition of the most delightful objects turns nauseous, and leaves us more to seek than when we first began: We never run in View of it here (when we are most pleased) but after all our tiresome Courses find in the close, that we have all the while hunted ourselves weary by a wrong Scent.  
Nay more, the very keenest pleasures of Nature, and such as the greatest Sensualists rhodomontade most upon, affect us least, when they are greatest, and glut but Sense to an Insensibility; or else they vanish in the embrace, die in the grasp, leaving not the least tract of flavour or sweetness behind, but rather a dissatisfyed and still craving Appetite.  
Besides all this, the pleasures of this life concern the brute more properly than the man; nor do the highest sensible joys touch the better half of humane nature, unless it be to its abatement and disadvantage: for Reason is always at the lowest ebb, if not quite extinct, in acts of the greatest sensuality.  
But that the people may verily believe us, when we promise to carry them to a Land flowing with milk and honey; that they may indeed think us in good earnest, when we tell them, that eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9 let none of us in any fashion cast a longing look backward on the fleshpots of Egypt, in our advances to the heavenly Canaan. And above all, we must express lively the deep sense and steadfast trust we have of heavenly treasure, in being regardless of this world's wealth, and of the Mammon of unrighteousness: to set any extraordinary value upon which, is in all men irreligious, in a Cburchman abominable and odious; 'tis base Idolatry, Col. 3. 5. and blasphemy to Divine Providence; 'tis to unravel the peculiar principle of Christianity, and run retrograde to the steps of the holy Jesus: 'tis to set up golden Calves in Bethel, and by ill example to hinder the people from going to Jerusalem to worship. The vulgar expect, and justly too, somewhat extraordinary in the Priests; but when they see them tempted in all things like unto themselves, and yet not without as great sin; when the same corrupt passions and worldly affections appear in them, how should vulgar prejudice and ignorance believe their Doctrines, or not despise their persons? We are obliged above all men to approve ourselves the Disciples of Christ, by imitating in a due measure the simple meanness and plain poverty of our Saviour's Life and Conversation; at least (when our accidental grandeur is greatest) we must be poor in Matth. 5. 3. spirit. No eager pursuit, or restless intemperate desire of wealth or honour, must be harboured by us, who are to fix Heb. 11. 16 our whole hopes on another Country; and we should confess ourselves strangers and Pilgrims on this Earth, by the precept and examples of all the holy Prophets and Apostles throughout the whole Book of God. But if our heavenly Father have blessed us with affluence and increase, 'tis impious to let his bounty beget a base and sordid parsimony in us, whom by this he designed as dispensers and stewards of his goodness and providence to the poor, the Fatherless and the Widow. Pure Jam. 1. 27. Religion and undesiled before God, saith St. James, is to visit the fatherless and widows in their affliction. And St. John, Whoso hath 1 Joh. 3. 17. this Worlds good, and seethe his Brother have need, and shutteth his bowels of compassion from him, how dwelleth the love of God in him?  
We are the poor man's Advocate and Solicitor with others, and ourselves are the proper Channels and Conveyances through whom God derives his refreshing streams to the needy; and if, in their running thorough our hands, they leave but enough behind them to satisfy our own necessary wants and occasions, 'tis all we can in duty call ours.  
For the rich therefore among us to be close-handed, and niggardly towards the want of our Brethren, and to fancy we have performed our part in Preaching to save their Souls, when at the same time we let their Bodies starve; this is a Crime of a deeper die than to fall under the notion of common Avarice; 'tis with Sacrilegious hands to stop the current of God's Goodness, and to rob the public stock of Providence. But a Discourse of this kind here, I hope is all together needless; And these brief Hints are designed more to prevent oversights of this kind that may happen, than to suggest any neglect that now are.  
I am naturally inclined to Tenderness and Pity, and therefore consider it not in myself as a Virtue. The Pain of a Brute methinks touches my sense in the remote relation of animality: But as I am included in the mass of Mankind, and am a piece of the Species; so again I think each part of that (in a manner) a piece of me; at lest 'tis a member of that whole, whereof I myself am also a part: And therefore I cannot see a Wound, or Hurt, or Grief in another, but I fancy I feel it in myself; and a certain sensible Pain is derived to me by Sympathetick Communication, as I have one share in the whole. And thus methinks in easing the Grief, or want or pain of another, I apply a Remedy to my own Sore, and assuage the smart of that Pain, which I feel in the great body of Mankind.  
But still farther: the Sufferings of another affect me (yet still) by a nearer and more tender concern, and as I am a Member of Christ's Mystical Body, the least Dolour in any other part touches me to the quick, and I easily Sympathise with the wants of a Fellow-Member; otherwise I should fear I had no part with my Saviour, or as a dead Member had lost all sense of the Divine Life.  
And now (Reader) to sum up all (though much more might be said on the noble subject of this Treatise) as I entertained thy first glance with a Figure at the beginning, so I will conclude all in presenting thee a slight Portrait of a true Clergyman.  
He is one that fears God and the King, and meddles not with them that are given to change; he believes and can prove, that the King is Head of Church and State immediately under God, and that He is accountable to none but Heaven. He zealously asserts the Royal Prerogative, and reveres the Fundamental Laws of the Land, and that for Conscience sake; yet neither basely fawns, nor busily rails himself (the better trick of the two) into Preferment. The Word of God is his Compass, and his Conscience the Needle by which he steers as steady a Course in the most tempestuous, as in the most serene and calmest Wether. He knows his Commission runs high, and his Character to be great, as he is the Ambassador of the King of Heaven; and therefore he dares not stoop out of base fear to any unwarrantable compliance to the dishonour of his Master, as also pretends not a false Licence by an assuming Pride to affront the Princes that give him Audience. If by his Prudence and Conduct his Ambassage meets with success, and answers the desires of his Master, he is joyful; if with neglect or contempt, he rails not: but at his recalling home (he knows) must make his Report at his Master's Court. If any miscarriage have happened through his folly or fear, he knows very well that the punishment is Capital. He strives not to make himself revered by a starched Deportment, affected Gravity, or a mortified Grimace; but by acts of Piety, Loyalty, and Charity: and his Motto is Semper Idem, as having the same meek even Temper of Mind when Bishop, as when Vicar. If he be not very Learned, he is nevertheless honest and painful in his Calling: if he be, he is not assuming or dogmatical, much less an ill-bred pedantic Opiniator. He is dutiful to his Diocesan, and obedient to his Ordinary; and his Conversation towards his Flock is an equal mixture of Affability, Gravity, and Meekness. He carefully calculates his Sermons for the Meridian of his Parishioners, and reproves their Irregularities with awe and reverence from the Pulpit, where 'tis the word of God; but with a more familiar Gentleness in private Converse, where 'tis his own. If by chance he light into Company profane or obscene, he expresses a dislike rather grave than morose; and can tell when to reprove with Raillery, when with Severity: He knows too, when to rebuke one Oath will occasion half a score, and an affront to the Parson to boot; this boisterous rude company of all he shuns, where contempt must needs follow both ways. He can easily and adjustly act the Scholar or the Gentleman, as occasion requires; but his general Conversation hath a due mixture of both. At Table his discourse is the most savoury Sauce, and here he is liberal and hospitable, as knowing very well that Principles of Obedience and Conformity work best, when they are taken down in good Meat and Drink gratis. He is dutiful and thankful to his Patron, yet cannot connive at, much less flatter his Vice: In a word, he hath true Christian Courage, and fears not man that can kill the body and do no more.  
The End.   

Some Books Printed for Henry Brome.  

DR. Comber's Paraphrase on the Common Prayer, in four Volumes, in Octavo.  
Seneca's Morals in three Vol. Octavo.  
Dr. Heylin on the Creed, in Folio.  
The Father's Legacy to his Friends, containing the whole Duty of Man.  
Dr. Du-Moulin's Week of Prayers.  
Christianity no Enthusiasm.  
Dr. Woodford on the Psalms.  
— His Divine Poems.  
The Guide to Eternity.  
Precepts and Practical Rules for a truly Christian life.  
Mr. Camfield's Discourse of Angels.  
The Reformed Catholic, or the Love of Jesus.  
The Lives of the Grand Viziers.  
The History of the Savarites.  
Bp. Wilkins Real Character in Fol.  
— His Natural Religion.  
The History of the Irish Rebellion in Fol.  
The Life of the Great Duke Espernon.  
Montluck's Commentaries, fol.  
Bp. Cousens against Transubstantiation.  
Mr. Simpson's Compendium of Music. His Violist.  
Dr. Comber 's Advice to Roman Catholics.  
Dr. Lloyd's several Sermons and Tracts in Defence of the Church.  
Dr. Spratt's four Sermons.  
— His Plague of Athens.  
Speed's Maps in Fol. and his Epitome.  
Six Witty Conversations.  
Pharmacopoeia Londin. fol.  
Spencer's Works, in fol.  
Mr. Banisters Airs.  
Dr. Whitby against Host-worship.  
The Fair one of Tunis.  
Mr. Hickman's Sermon before the Lord Mayor.  
Dr. Glanvil's zealous and impartial Protestant.  
Barbett's Practice of Physic.  
Vossius of the Winds and Seas.  
Pools Parnassus in English.  
The Scholars Guide from the Accidence to the University.  
Plots and Conspiracies.  
Counterplot.  
Way of Peace, Love & Truth.  
Centum Fabulae.  
Anatomy of the Elder.  
Artis Oratoriae.  
Skinner 's Lexicon in Fol.  
Education of Children.  
Sir Kenelm Digbies Receipts.  
Virgil Travesty.  
Lucian Burlesque.  
The Exact Constable.  
Dr. Starkey's Apology for the Church.  
The Planters Manual.  
The Complete Gamester.  
Dr. Glisson's Anatomy.  
Glisson's Common Law Epitomised.  
Dr. Ford's Sermon on the Man whose Legs and Arms rotten off.  
Boscobel, or the Kings Escape at Worcester.  
Study to be quiet.