THE FUNDAMENTALS OF THE PROTESTANT RELIGION Asserted By REASON As well as SCRIPTURE.  
Written in French by the Famous MONSIEUR de GOMBAUD, Made English by SIDNEY LODGE.  
To which is added, his Letters to MONSIEUR de MILITIERE, And other Personages of the French-Court, upon the same Subject.  
LONDON, Printed for W. C. M. G. and W. H. and sold by W. Davis in Amen-Corner. MDCLXXXII.   

To the Right Honourable, BRIDGET COUNTESS OF PLYMOUTH.  
Madam,  
DEdications are usually made to Persons of your ladyship's high Character, as marks of Gratitude, or Respect due to 'em: This of mine is of that nature, there being no one to whom I own more Acknowledgements, or a greater Honour than to your Ladyship. Romances and Plays are generally such Books, whose Fronts are honoured with Names of your ladyship's Sex; but I have made choice of this Serious and Weighty Subject, as believing it most suitable to your Inclinations. The Matter of it is Grave and Solid, but withal Delightful, it being writ in an Eloquent, and yet unaffected Style; I have endeavoured to make it not less so in our own Tongue. If your Honour finds any Satisfaction in the reading of it, I shall believe the Pains I have taken in it sufficiently requited; and nothing will more encourage me to Attempts of the like nature, than your ladyship's Approbation of this. Because such Applications as these, if tedious, are presumptive, I'll only beg leave humbly to assure Your Ladyship, that I am,  
Madam, Your Honour's 
 most Obliged, and 
 most Humble Servant, 
 SIDNEY LODGE.   

TO THE READER.  
THE Preface translated out of French gives you a short account of the LIFE of the celebrated Author: I intent by this only to let you know, that the ensuing Discourse is so Rational Pithy, and full of Sense, that it will sufficiently recommend itself, and withal, to beg you to read it with a due Attention and Candour. For my own part, I dare confidently say, I have been very faithful to the Original (having taken no more liberty than what a Translator may justly claim) and yet I hope I may, without being thought Arrogant, affirm, that I have given it so much the proper Idiom of the English, that you'll find it easy, smooth, and Natural, and as pleasing as 'tis useful; for such a Mixture being most grateful, aught to be aimed at by those who writ. The Follies, the Superstition, the Idolatry, the Tyrannical Usurpation of the Church of Rome, are here represented, in such lively, and yet deformed Colours, that no man who pretends to be reasonable, but will endeavour to avoid 'em. Can any one imagine himself safe under that Religion, where the Name of God is only made use of as a Pretext, and instead of that Interest set up, and really worshipped. Religion is both revealed and Natural, to instruct us fully: In the former, God has been graciously pleased to give us his Word, but the Romanists have inhumanely forbidden the reading it: To attain to a perfect knowledge of the latter, he has endued us with Reason, but that is enslaved by their positive Determinations: nay, they rob us of our Senses too, by their established Principle of Transubstantiation; so that indeed the People's Religion does wholly consist in a blind obedience to a Pretended-Infallible-Priest. How happy then are we! who are under a Government where the reading of the Scriptures, (the Rule of Faith) is not only allowed, but commanded by the Church: A Church free from the Extremities, on one hand, of Idolatry, and on the other, of Enthusiasm; so that here we have the Opportunities of improving both our Religion and our Reason, not being forbidden the free Exercise of the one, or obliged to do violence to the other; of being both good Christians and Philosophers, for the one may be consistent with the other, which is clearly demonstrated by this short Treatise, which I hope will meet with a kind Entertainment in the World.   

THE PREFACE FROM THE FRENCH.  
THOSE who are acquainted with Monsieur de Gombaud, know, that he set a greater value on his Discourses concerning Religion, than on any of his other Works. He was invited to write of that Subject, upon a pure charitable design of making the Truth known to such who were yet under the darkness of Error, and to confirm those in the true Faith, who were either born in, or had embraced it. He frequently complained of two things, the one was, that those who writ concerning Religion, were too Voluminous, urging Proof upon Proof, and Authority upon Authority, without being careful to observe a due Order, and clearness in their Discourses: The other was, that many persuaded themselves, the true Doctrine was not consistent with an Elegant Style. To show how they were deceived in this particular, he composed his Considerations on the Christian Religion when he was yet young, and in the Vigour of his Age; and in this has really demonstrated, that an Author may be both strong and perspicuous, short and full, solid and elegant. Having communicated this Piece to many of his Friends, and even to some of the Roman Communion; it was so well esteemed by all of 'em, that he was encouraged after that to make a Treatise on the Eucharist, and then another, which he presented to one of his Friends, under the Name of Aristander. Most of his Letters were writ in a much fuller Age. Throughout his Works, the strength and admirable ingenuity of his Mind, his extraordinary faculty of thinking of, and expressing things, will be discovered. I will say nothing of the Reasons that obliged him to keep these excellent Writings private; I am sure he passionately desired to have published 'em, believing they would be of great use, and it may be there has not yet been any Secular Man known in the World, who was more zealous for the Glory of God, or had a greater, or a more sincere Love for his Neighbour than he had. But when the heat and earnestness with which he writes, shall be observed, and withal, it shall be considered that all he had to subsist on, did absolutely depend on Court, it will not be thought strange that he did not make 'em Public in his Life-time. That the World might not be deprived of 'em after his Death, which it might, if they had fallen into the hands of any who were not of his Religion, he put 'em in his latter days into those of a good Friend, whose Fidelity and Kindness he had experienced, whom he obliged to promise him to keep 'em safe, till a convenient Opportunity offered itself to publish 'em. This Friend always designed to perform these Desires, and his own Promise; but besides the difficulty of Printing things of this Nature in the Kingdom, he met with many other Impediments. At length, after divers Attempts and Delays, he resolved to make the dear Children of his Friend change their Climate, in hopes that when they returned home, tho' in a strange Garb, they would be owned as truly French. I leave the Reader to judge of their Merits, and of those of their Father. His Works have long since made him so well known in France, and in other Nations too, where they understood, and loved the Tongue, that 'twill be needless to say any thing of 'em to those who have but seen his Eudymion, his Letters in Prose, his Pastoral of Amarante, his Tragedy of the Danaides, his Collection of Miscellaneous Poems, in which are his incomparable Sonnets, especially those called the Christian, and his Epigrams, of which there are Three Books. And this is to give notice to such who may not possibly have met with 'em, that there are such Books, that they may have the opportunity of having the same knowledge and opinion of 'em that others had.  
Besides he left a Tragicomidy of Cydippe, and lose Papers enough to have made a new Collection of Poems, especially Sonnets and Epigrams; but having fallen into the hands of such who did not well understand those things, have not yet seen the Light. I could very much enlarge myself upon what concerns the Person and Life of this famous Man, but by both the one and the other he had procured so large a Reputation in the World, that I should inform those who are living of little of him, but for the sake of Posterity I will add— That John-Oger de Gombaud was a Gentleman of Xaintonge, and younger Brother by a fourth Marriage; which he would frequently say in Raillery, as an excuse that he was not Rich. He was tall, well-made, of a good Mien, and looked like a Man of Quality. His Piety was undissembled, his Honesty thoroughly experienced, his Manner's grave, and well-regulated. He had a Heart as Noble as his Aspect promised it, a Mind upright, and naturally virtuous, of an exalted Spirit, less fertile than judicious, of a violent hot Humour, presently provoked to Anger, and yet had a serious and composed Look. After having finished all his Studies under the most celebrated Masters of his time at Bourdeaux, he came to Paris, at the latter end of the Reign of Henry the Great, where he suddenly made himself known, and valued too.  
This mighty Monarch being unhappily Assassmated, was bewailed by all the French, as the Father of his Country; and the Poets did adorn his Tomb with mournful Flowers they had gathered from Parnassus. Monsieur de Gombaud, tho' young, was not the last, or least Considerable amongst 'em. In the Minority of Lovis the Just, and in the Regency of the Queen, Mary de Medea's, his Mother, he was one that was highly esteemed by this Great Princess, there being no one of his Quality who had so free an access to her, or was received with greater kindness. She being of a generous and free temper, and which she loved to show to deserving Men, allowed considerable Pensions to several Persons of Learning and Ingenuity: That of Monsieur de Gombaud was Twelve hundred Crowns; which made him always appear in very good Equipage at Court, whether at Paris, or in Progresses, which were in those times frequent. And being one who hated all superfluous Expenses, tho' no one more gentile in making such which were necessary, had raised a pretty good Stock from what he spared out of his large Allowance, which was very serviceable to him when that came to be lessened; when both Civil and Foreign Wars had almost dried up that Fountain from whence he had had such Plenty.  
He was at first reduced from Twelve hundred Crowns to Eight, and then from Eight hundred to Four, which were continued to him to his Death; yet without being paid, since the War of Paris, but from the friendship of some Great and Generous Persons, by whom he had the honour to be known and favoured, amongst which the Duke and Duchess of Montausier were the principal. For some years also he had a Pension under the Great Seal from Monsieur de Seguier, Chancellor of France. He was always very healthful, to which his Frugality and Regular manner of Life did much contribute. But walking one day in his Chamber, which was usual with him, and his foot slipping, he fell down and hurt so very much one of his Hips, that he was after this unhappy Accident, to the end of his Life, almost always confined to his Bed. He lived even an whole Age, if the time of his Birth, writ with his own Hand in one of his Books, were true, as he had assured a Friend of his it was, who never spoke of it till after Monsieur de Gombaud's Death. He had been honoured with the Friendship of the most considerable Persons of both Sexes of three Courts, which he had seen; viz. That of Henry the Fourth, of Lovis the Thirteenth, and Lovis the Fourteenth. And in the Regency of two great Queens, Mary de Medicis, and Anne of Austria, no One was more constantly at Court, but especially in the time of the former. But he did yet with greater diligence and pleasure frequent that infinitely agreeable Company of Quality and Worth, who met at the House of Rambovillet, which was a lesser Court made up of choice Persons, fewer in number, but, if I durst say it, more refined than that of the Lovure, because not One was admitted to approach this Temple of Honour, where Virtue was revered under the Name of the Incomparable Artenice, who was not worthy of her Approbation and Esteem.  
To conclude, Monsieur de Gombaud was both loved and admired by all those, who, as he, had offered Sacrifices to the Muses, and the Graces; and I doubt not but succeeding Ages will be juster to him than that in which he lived; and that his Excellent Works will procure him an Immortal Name, which is the Reward of all Learned Men, when they can reach that height to which this Gentleman had arrived.   

The Principal Matters contained in this Treatise.  

1. COnsiderations upon the Christian Religion.  
2. A Treatise concerning the Eucharist.  
3. A Discourse, in which the Author gives his Reasons why he prefers the Reformed Religion before the Roman Catholic.  
4. A Letter to a Lord at Court, who endeavoured to persuade him to turn Catholic.  
5. A Letter to an Officer of the Crown, who often discoursed to him of Religion.  
6. A Letter to Monsieur de la Militiere, who desired his Opinion in writing, on the Books if Controversy he had made.  
7 A Letter to a Lady, who pressed him to go hear the Sermons of some of the Famous Preachers of the Roman Church.    

CONSIDERATIONS UPON THE CHRISTIAN RELIGION.  

CHAP. I.  
WHEN I first began to have the Use of my Senses and my Reason, I could not but frequently meditate on the Beauty of this Great World, the admirable Disposition of its parts, those mutual Offices they each render to other, as well as those just Laws by which they are eternally conserved. On these extraordinary Effects, I often employed my Consideration; and yet the constant Custom of doing so, did not at all lessen my Wonder of 'em: I could not then but acknowledge, that the Universe was as a visible Word, that bespoke, and manifestly proved a God; and in comparison of which, our Eloquence was silent, at least, so imperfect and contradictory to itself, that what it endeavoured to bring to Light, it made more obscure. I observed that every thing tended to its natural End, punctually did its Duty, unless Man; for he, from the very beginning, took part with the Devils themselves, the Enemies of God Almighty, and thus ingratefully sinned against him from whom he had received such infinite Favours, who had made him in as great Perfection as could be, though not a God, yet after his own Image. But, as the first Product of his Mind was Vanity and Pride, so that of his Body was Cain, the Murderer of his Brother: and as all his Children inherit his Rebellion and Rashness, so consequently, his Punishment and Condemnation. In the general Observation I have made of'em, I have found some of the Nature of Devils, others of Beasts, many of both together, being guilty of Rapine and Extortion, their Hands stained with Blood; and in a Word, the whole Course of their Lives passed either in private Conspiracies, or open Rebellion and Thefts.  
'Twas then a secret Horror seized me, and a Sadness, even as the Shadow of Death, disturbed the serenest days of my Life. 'Twas little Satisfaction to me, that God had made me Man, or that I was of the number of those who bore the Name of Christians, since I saw what Disorders happened amongst 'em, and that Malice and Ignorance were as predominant here, as with Barbarians and Infidels. Nothing was so averse to me, as those whom I looked on as my Fellow-members; and yet I found 'twas necessary, either to comply with 'em, and so make myself an accomplice with 'em in their Exorbitances, or else, to render myself perpetually detestable to 'em: yet, I considered, that like Accidents did equally surprise both Old and Young, and I could not persuade myself, that any reasonable Souls could find any real Satisfaction or Contentment under such great Uncertainties that must needs follow.  
My Reason itself, and all its thoughtful Results, did but yet serve to torment me more, till I had carefully consulted the Divine Oracles, the best of Books, and was assured by them, that God in his Providence did reserve and mark out to himself some, for whom, even the Angels have respect; and who shall not be destroyed in the day of Vengeance. That this World is but a place of trial to distinguish the Good from the Bad, a way that leads from Darkness to Light, from Misery to eternal Happiness. These words I had heard with more Fear and Wavering than Assurance, (perceiving how very few either could or would understand 'em) had I not from themselves learned, that even Shepherds and Fishermen have more Knowledge in 'em than the greatest Casuits, or learned'st Philosophers; and, that justly to comprehend their Meaning, we stand not in so much need of Logic or Rhetoric, as true Faith and Piety. That they teach a Knowledge, which puffeth not up, but does humble and abase men; and yet not so far, but (though mean and low in the World) have Courage enough to declare the Truth before the proudest Tyrant, and daily to run the hazard of their Lives, that by their Endeavours they may save others from Death.  
These divine Revelations, attended with a Spirit of Comfort, calmed my disturbed mind: I found myself so suddenly transformed from what I was, that that Sadness which had possessed me, though not quite gone, yet had changed its Nature; for, now 'twas occasioned only by my Sins and Infirmities. If I have any remaining Fears, they do but strengthen me, and provoke me to strive with more Violence and Ardency to attain that end which Hope and Faith propose.  
I was filled with a just sense of Joy, arising, not from a transitory unsatisfying Pleasure, but from a permanent satisfying Good; which, though communicative, increases; and of which, though one may liberally dispose, will not at all be diminished. 'Tis this which invites me to freely offer what I have received; to join my Voice with those of the faithful, (whom God in his Providence has mixed with others) that the Truth may be loudly declared, so that those will be inexcusable who have heard it, and would not believe, or those who betraying themselves to their private worldly Interest, feared to listen to it, lest they should be obliged to follow its Dictates.  
The Time may come, when they will, perhaps, accuse us of having been too remiss of not having sufficiently informed 'em, and then will they be ready to impute their voluntary Ignorance and Obstinacy to our Neglect or Weakness. And yet, when we endeavour to instruct 'em, some pity us, others laugh at, or despise us; and indeed, the most favourable Opinion they can have of us, is, that we are poor, simple, extravagant Creatures: Others are in Passion, and angry with us, ready to tear us in pieces, affront and injure us, look on us as Heretics and Criminals, though our Crime is of that Nature, that we desire nothing more than to expose it even to the Censure of our very Judges.  
But, to whom shall we discourse, we cannot be understood by Idolaters? The Prophets have pronounced such a Curse against 'em, that makes 'em void of Knowledge; makes 'em like even what they worship and adore. We cannot be understood by men of weak, or no Judgements; they comprehend nothing, and do but rather raise Doubts in themselves, than find Satisfaction. If they are of wicked debauched Lives, they are disturbed to hear the Voice that condemns 'em. But, they are the most dangerous who have the most Learning; these use Tricks and Evasions, and wrest the clearest Sense and Words to their own meaning; the easiest, and most natural Propositions, when they please, become difficult and ambiguous; they equally prove, and deny every thing; and at length, as a just Punishment upon 'em, they so far neglect the Knowledge of the Truth, as to be unhappy enough not to know themselves; they have employed their Time and Studies so much in superfluous things, that they have utterly lost all manner of Care of such that are necessary; they have made their humane Learning so much a Judge of the Divine, that it has rendered 'em infinitely worse than if they had been altogether ignorant. Moreover, since 'tis hard to persuade any one to what is disagreeable to him, I cannot but fancy I hear the Wise men of the Age and our Courtiers, saying, Prithee talk to us of what is pleasing and grateful to us, and done't you pretend to be wiser than the Church. They ought not, they believe, be better than their Fathers were, or follow other Customs than those of their own Country or Towns: The Estates they have will not allow 'em to make any Profession which may be in the least in jurious to 'em, and at whatever Rate it is, God and Religion must suit with their Interest and Convenience. How! to live contrary to the Opinion of the World, to have different Sentiments from the great Doctors of the Chair, to go against the belief of the People, the Magistrate and Prince; Is not this to expose one's self to be thwarted by every one? To talk thus of Reformation, is to be looked on as a Disturber of the Peace, or a Madman; and Liberty is grown to that pass, that 'tis incurable. Religion is almost turned into Superstition; and on all sides, the Corruption of the Age is so great, that there is not only need of a Deluge to cleanse the Earth, but a Universal Fire to consume it.  
To what end then is all this Discourse? What Light or new Invention shall we add to those so many excellent ancient Lessons we have already received, which, because always necessary, are always new? If we have not such Articles of Faith, such Catechisms as are sufficient for our Instructions, to make us the best Christians, yet there is nothing wanting in the Old and New Testament, to inform us of our Duties. Nevertheless, since he who supplies us with Understanding, and has planted his Word in our Hearts, would have us publish it with our Mouths, that being converted, we may labour to convert our Brethren; We ought not to be silent where there is so great a Necessity of speaking, of writing at least, what the World may not be displeased to read.  
But, let us take Care, that we do not imitate those ambitious Writers, who only aim at procuring Glory, and Reputation by their voluminous Works, with which they burden the Minds of men, not considering, that a Multitude of Words does argue nothing more than their difficulty of Conception, or expressing themselves.  
Let us therefore by speaking, endeavour (notwithstanding all manner of Opposition) to save some by Fear, pulling them out of the Fire, and try if it will not please God to open the Heart, amongst Men, of a Naaman, and amongst Women, of a Lydie.   

CHAP. II.  
'TIS observable, that the most celebrated Holy men, the first Writers of Sacred History, who have instructed us in the Laws of living well, and taught us the Methods of Salvation, have not given themselves the trouble to find out Arguments to prove, or expressly to demonstrate the Being of a Deity, believing that 'twas impossible for men to be reasonable, and doubt of so manifest a Truth. We cannot but confess indeed, that every thing, in its proper Language, does assert this so clearly, that the whole World seems to be but one large Object, by which God is pleased to make himself seen, being in his Nature Invisible. Besides those Principles which are naturally implanted in us, whereby we discern betwixt Good and Evil; those Terrors of Conscience, those Rational Discourses which exalt us even above ourselves, that tendency to a sovereign Good, the desire of Perfection and Immortality, do yet imprint a fuller sense of him in our Minds, than we can have of him by our Eyes. If therefore we argue from within ourselves, or from without, we find him every where, and this Notion is so universally received, that it can proceed from nothing but Nature itself, so that those who disbelieve this, seem to have devested themselves of it. To deny a God and his Providence, the Wise and Judicious say, is to be deaf to one's own Voice, and a Stranger to ones self.  
Yet there are those who enjoy the soft and pleasurable Benefits of Life, and good Sense, and yet acknowledge not its Author, or at least, do but speciously pretend it, that they may avoid the being thought Atheists: These men accommodate themselves to all sorts of Religions, having none at all, or do embrace or quit 'em, as they may be useful or disadvantageous to their Pleasures and Interest. They will oblige themselves to no Laws, but such which gratify 'em; the justest to them are the cruelest; and the very name of Divinity does either offend 'em, or makes no impression at all on 'em. They destroy, as much as 'tis possible, the Author of their Being, and please themselves in disbelieving, what if they believed, they would be bound to reverence and fear. Their licentious Humours give 'em not leave to inform themselves of what they ought; and doubtless they either read not at all, or if they do, don't meditate on it; but if they do, they are so naturally inciined to Evil, that they turn all to an ill sense. However, these would be thought the subtle, ingenious men of the Age, imagining they know much more than others, having learned from some lewd cunning Fellow two or three false Arguments to prove their horrid Opinions, which pass with such as themselves, the Profane, or with the Ignorant; beyond these they proceed not, or if they do, 'tis like unlearned men, still putting Questions, and never making Answer to any. 'Tis with sorrow I speak it, that most Princes and Noblemen are so far from ridding their Courts of these Monsters, that they are entertained as better Company than others; received as particular Friends and Confidents; so that thus insensibly they themselves become guilty with them of offending the Divine Majesty. Without these, their Conversation at Table, and in Company, will be thought dull and insipid. Here are they loaded with Honour, and filled with the choicest Delicacies, and then, when they ought to make the highest acknowledgements, they pronounce the greatest Blasphemies. What they say is received with Applause, and the more are they valued, the more impudently they attack God Almighty. Men, the most ingrateful, and least reasonable of all sorts, making acknowledgements only to themselves, believing all they have to proceed from their own Industry or good Fortune. True Children of the Devil, who is the false Accuser, striving to signalise themselves by the same Methods their Father does, by opposing, or openly fight against the Truth.  
Since these acknowledge no greater Wisdom than their own, they may believe perhaps, 'tis by their Virtue, by their Care, the Earth is supported by its own weight, that it is encompassed by the vast Waters of the Sea, without being overflown; That by their Providence and Industry so many different Streams pass through its Veins, some rising into Fountains, refreshing all sorts of Creatures, and then making useful Rivers, filled with Fish, and serviceable to entertain a Commerce between men; And doubtless, by their Order, the Sun rises at an appointed time, to light them, when satisfied with sleep, and each Season returns to gratify them with all manner of Delight. If they can't in all these but confess their insufficicy, why will they not also own that there are Powers greater than theirs employed in these wonderful Services, and by degrees they'll find one Superior to others, which are finite, and to have a beginning, and therefore necessarily depend on one that has none, which is infinite? Otherwise we should pass from the less to the greater without end, from cause to cause, without finding the first or last, which alone merits the name of Divinity. To what are we come, that we must even now with Industry endeavour to prove the Truth of the being of a God Is not this indeed to affront men as reasonable as ourselves, to show 'em what each particular Sense does constantly prove to 'em? Is not this to teach those to see who have their Eyes open, and tell others they have the use of Reason, who profess themselves men? Shall we add to these Considerations, the frequently repealed Arguments of those who have undertaken so high, but just and reasonable a Defence? In effect, if there was no God, How could the World be? Can it be the Workmanship and the Workman of itself? Can it be before it was? How can these agree, and yet but the same World? If it be eternal, and is independent on any first Cause, that Order which we observe, and must be an effect of admirable Wisdom, with all those Powers which are differently communicated to each part, would, in a manner, prove what some have fancied, That it is God himself.  
For, it is not in the least probable, that its Beauty, it's Order, and Duration, can be the effects of blind and confused Chance; Can we imagine, that from thence could proceed such long and regular Successions of Time and Motion? Can we attribute to that, so much Care, and Wisdom, as to be able to make so different Causes tend to the same Effect? This certainly, under another Name would be God himself, and his Blasphemers would meet in every place, what their guilty Souls are afraid of finding any where: otherwise, What is this Fortune, but a vain and insignificant Title, an imaginary Idol, that exists but in our Fancies, to which we erroneously attribute such Effects, of whose Causes we are ignorant.  
She appears to us less or greater, according to our Proportion of Knowledge; and, if we could but free the World from Ignorance, the Notion of Fortune would be laid aside. 'Tis then the Deity of the ignorant, which no wise man adores; and I cannot but wonder, how those who plead for her can believe, themselves reasonable, since, according to the Opinion they have of all things, they must confess they were made by Chance, and consequently, that they move, act, and speak so. There are amongst these, some who pretend to believe a God, but, at the same time, make him careless and idle, slothful, and wholly unconcerned in the Affairs of the Universe, at least, in all sublunary things, imagining perhaps, says one, that this would be too great Trouble to him; As if their Impieties could give him any Comfort or Satisfaction. Is not this to deny, whilst they own him, and boldly to confine the Actions of an infinite Power? Is not this to make to themselves a God, who cannot barely act as a Man, to allow him Understanding without Counsel, a Will without Freedom, Goodness without Communication; in a Word, a Being without a Being, and less than that of the Elements, which comes nearest to no Being at all.  
But, not to insist farther on the universal chain of Causes with their Effects, which plainly demonstrate, that things of the sublimest nature, are assisted by those of the lowest, and that these necessarily depend on the same Wisdom and Power by which they are made and conserved. Who is he that in his Anger chastises both Kings and People; that removes the Sceptre from one, and gives it to another; that overturns Empires, and in an instant, changes the Face of Estates; and to show that this is done by his Power, has long since foretold it by the Mouth of his Messengers and Prophets? Who was it that punished the Sins of men by a miraculous Flood, acknowledged by all the World; and by whose Advice was one only Family saved from it? Who was it that promised such a Deluge should never return, and who has so faithfully kept his Promise? What Spirit foresaw the coming of the Messiah three or four thousand years, of whom the Prophets have so particularly spoke, as if they, as well as the Apostles, had seen him: From whom, but God himself, or some Angel sent from him, were those Predictions of the Posterity of Abraham, of the Throne of David, and of that Lamp which should be kept in his Family, of the dispersing and rejecting of the Jews, and the Conversion of the Gentiles? If it be told me that there are Mathematicians, Astrologers, and Wise men, who foretell things to come, I must ask by what hand they are writ in the Heavens, in such Characters that men can read 'em, and who has placed the Signs in the Stars, or rather, their Virtues and Causes, which the same men cannot comprehend? It must needs be, that those who are not touched with these Considerations, are blinded with Passion that prevents their Reason, who, from Custom become obstinate, and from Ignorance, stupid. We find that there are many very wise, and knowing in all worldly things; nay, are ignorant and insensible of nothing but Divine ones: But, if I am not deceived; most bear in their Breast both their Accuser and Judge, and will, earlier or later, be forced to say as others have done, We are so weary of the ways of Iniquity, that we can endure 'em no longer.   

CHAP. III.  
THUS whatever presents itself to our sight does speak of a God, and prove that he is; but what he is, neither all those Objects, nor all our Reason can discover to us. Yet so much as we know of him, is sufficient to make us believe, and worship what we done't perfectly know. Let it be then that the continued course of Causes and Effects is not infinite, that all things either reach or tend visibly to their End; that from the Ancientest of Books, in respect of which all others are but new, and imperfect, we know the Origine and Rise of all Nations; That the Powers of the Heavens are become weak, that the Age and Strength of Men are impaired, in comparison of that account we receive of 'em in Sacred and Profane History, it does evidently appear that God created the World; and for an additional Perfection to his greatest Work, made Man after his own Image, that is, wholly conformable to his Will, not in Essence but Imitation, and as Perfect and as Happy as the Noblest Creature could be. He was placed in an honourable Station, between Beasts and Angels, was the Bond of the Universe, the End of all created things, over which he had eternally commanded, had he been only but obedient to his Creator. But not content with those abundant Favours he had received, rashly aspires to a degree above his Sovereign, endeavours to rise higher than the Top itself, and aiming at something in nothing, was near returning to that first Nothing from whence he came. How strangely bold! What high Presumption is it to covet being equal with God What base Incredulity to accuse him of falsehood or Envy! What horrid Ingratitude and Rebellion, to set the Devil in God's place! How extremely spiteful and uncharitable was he to his Children, to sell 'em before they were born, and enslave 'em before they knew what Liberty was! He scarce imagined that he should be believed the worst Father of the World, that the Curse he had drawn on himself would extend itself from one end of the Earth to the other, from the beginning to the end of all Ages, and would be the most certain Inheritance he could leave to his Posterity. He foresaw not, that instead of that commerce and fellowship he held with Angels, instead of that Access he had to, and Communication with God himself, his unhappy Successors would converse only with Devils, and must eternally submit to their Power and Tyranny; and that to live amongst men, would be to herd with Lions, Tigers, Vipers, and Dragons. He foresaw not, that instead of an Eternal Spring which he began to enjoy, and might have preserved for 'em, they would suffer the Extremities of cold Winter, or be stifled by the excessive Heats of Summer, that instead of those fair delightful Trees he saw in the Terrestrial Paradise, and of that delicious Fruit, and those curious Flowers he had the liberty to gather there, they would seldom see but Racks and Gibbets, the devouring Grave, and dead men's Bones. He foresaw not, that besides the Hardships and Sweat of Labour, the Terrors of fatal Necessity, sharp Pains, or languishing Diseases, and the continual Horrors of approaching Death; there would be Judgements and Plagues that would ruin whole Towns, and destroy Provinces, that there would be sometimes so great a Mortality, and the dead so frightful, that there would be scarce any left, either to lament or bury 'em; that Nature would become so divested of herself, that Men would devour Men, and Children tore in Bits would again return to their Mother's Bellies. He foresaw not that the greatest part of his Posterity would become so odious to each other, that they would please themselves with persecuting the justest and most innocent of their Brethren, rather than imitate them; that they would not content themselves to stone some, and massacre others, but would wittily invent some new Punishment, by which they might force them to deny the Truth, to worship Wood or Stone, or else to undergo the cruelest Torments the Furies of Hell itself could inspire 'em with. No, he foresaw not all these things; and the Devil, who flattered him with Hopes that his Eyes should be more opened, endeavoured to blind him more, that he might throw him into a bottomless Abyss, from whence, 'twas not to be imagined, that ever either any Humane, Angelic, or Divine Power, could justly retrieve him.  
How is he disguised by this Fall! what Proportion is there between what he is and what he was! He is ashamed of himself, having only so much Sight left him as to discover his Nakedness, and so much Knowledge as to perceive his Error. From the Image of God, after which he was made, he is transformed in an Instant into that of a Devil, and he has no more of the first Innocence remaining, than the Trouble of having lost it. What comfort can he find after this Loss? He cannot hope for any from his Reason, that having helped to destroy him. He who could not preserve himself upright when standing, how, when fallen, shall he recover himself? What can he promise himself, either from Angels or God himself, since he has broken that Law by which he was obliged to Obedience or Punishment? The Punishment which bears the same Date with Gild, does, without Intermission torment him, and has left him only so much Life as to make him sensible of the Terrors of Death. But, what is yet worse, the Offence is aggravated according to the Greatness of the offended Person; and as he has sinned against an infinite Being, so he must die, or suffer infinitely! What Confusion of Thoughts, What Remorse, What Terrors torment his Mind! Since he was not only told his Duty, but threatened with Disgrace if he did it not, and to invite him to be the more careful, one would have believed the Decree of his Death should have kept him from sinning. To what despair does he find himself reduced, and what can he do or imagine in this sad miserable Condition! Unless God has made what he cannot repent him of having made; and that he builds not to pull down, and his Glory will not suffer his Workmanship to perish. That 'tis not probable the most excellent of Creatures was destined to everlasting Misery, that being seduced, and the Fault not altogether his own, he should be obliged to make Satisfaction, as the Devils themselves, who are always doing it, but never accomplish it.  
Howsoever it is, he saw no Expedient for his Deliverance, and could not imagine how he might find Mercy from God, without violating his Justice. 'Twas this that neither he nor all his Posterity could conceive.  
Some have been so amazed at it, that they have turned Atheists, others made to themselves Gods after their own fashion, and became Idolaters. This unhappy temper, but so natural and so strong, has even universally prevailed, and so corrupted the very Sense and Understanding of Men, that they would have the Objects of Adoration Corporal and visible, as themselves, not being able to frame to themselves any thing higher, attributing to them humane Passions, and appointed 'em Services according to their own vain Imaginations. They have not only been less than men by worshipping them, but than Beasts themselves, having worshipped those too. They adored the most abject and vilest Creatures, who were so far from bearing any marks of Divinity, that they had not common signs of Life; and, lest their Idolatry should not be sufficiently execrable, they worshipped even the Infernal Powers, the greatest Enemies of the Creator. Many, believing that there was a future, and better state of Life for Man than that of this World, instead of searching the Divine Oracles, to instruct 'em in the Attainment of their great End, have applied themselves to doubtful and Diabolical ones. Instead of the only and true Remedy by which they might be cleansed from all Sin and Corruption, they have taken indirect Measures, and from hence wearied themselves with Ceremonies, Abstinencies, Purifications, Fast, Offerings, which have been only effectual to add fresh Troubles to their Life. For what Sacrifices, what Beasts, what Hecatombs can expiate the Crime only of one Man? Or rather, what Man is able, being conceived in Sin, to make satisfaction, not for others; but for himself? And what Sacrifices can he offer but Ingratitude, Envy, Hatred, Malice, Vain thoughts, and lying Words? What is his Virtue but Vice palliated, his Prudence but Subtlety and Fraud, his Valour but rashness, and his Wisdom but Hypocrisy? If he does pray, 'tis only from Custom or for Fashion-sake, and if at sometimes he is more than ordinary Zealous, 'tis not so much the love of God that excites him to it, as the fear of Evil threatening him, or the sense of it, which is burdensome to him. What therefore can he do better than daily to make Confession of his Sins? but from thence he is to expect, if to be judged according to his Merits, only Death and Damnation.  
If then Man by all his Reason could never sanctify one Man only, if all the Philosophy in the World could never make one Believer, or discover a Good which Death cannot rob us of; what remains then but that we believe that, those who have been inspired by God, have taught, is best; that we rely on the first and surest Principles, that the Means are universal, which God only can reveal.   

CHAP. IU.  
AS 'tis an undoubted Truth, that Man was not made by Chance, so 'tis as certain that he was not made in Vain; that he was not destined to everlasting Torments, or to return to that Nothing from whence he came; and the same Power that gave him his first Being, will give him a future Well-Being. Shall not He, who by those Sparks of the Divine Image remaining in him, can measure the Heavens standing upon the Earth, be immortal? What would signify else those many Promises and Revelations? Who would have taken so much trouble to have deceived us? What would Justice and Piety be accounted, but vain empty Names with which the World is abused? and to what purpose all our Religion, if after this Life there was nothing to be hoped for? 'Tis true that our degenerate and sensual Inclinations persuade us to follow the common way; to enjoy the Pleasures of the present time, without any concern for those of hereafter, to live as Beasts, as if to die as those: But let us lay aside all those profane and inconsiderate Thoughts. The first Act of the Creator is a Proof of all the rest; for He who made us out of nothing, can as well raise us from the dead. Will he suffer such to escape unpunished who sully and deface his Holy Image? Shall the Devil conquer in this Combat, or triumph over the Works of the Almighty? No, the Happiness of man in his first State of Innocence, how great soever, was not his ultimate End; nor was it so complete, but that he will be yet infinitely more happy: but 'twas necessary to leave him to his own Will and Counsels, as well to try him, as to oblige him to a Knowledge of himself, which might serve as a step to raise him to that of his Creator: He would else, perhaps, have believed he could have subsisted without the aid of any other Power, and would not have duly considered, that there is but one only Being, pure, holy, and true, on whom all others depend, and without whom, we must either be not at all, or eternally miserable.  
That men therefore may not too securely rest on the Remains of their own Strength and Virtue, God has given 'em means to try themselves, and let 'em know, that they all equally fell with the first man, are naturally Slaves to Sin, and consequently, Tributaries to Hell and Death.  
He has given 'em his Law, which, as perfect as it is, shows 'em but their Imperfection. It's being just, makes 'em the more criminal, it instructs but to confound 'em; and seems so far from promising any good to 'em, that it takes away all manner of Hopes: 'tis a kill Letter, an intolerable Yoke, an Instrument of Death, so far from justifying, that it brings all under the same Condemnation: Yet, to speak more favourably of it, 'tis a Looking-glass that represents to 'em what they were, what they are, and what they must be; 'tis a Flower, whose Fruit is the greatest Grace can happen to 'em; 'tis a Flambeau that Lights 'em in the Night, till the rising of the Sun.  
As the incomprehensible Unity which comprehends all things, is the sovereign Perfection of God, so Union with God is the chief Perfection of Man; but we cannot come to him, unless first he draws us, or rather, unless he is pleased to come down to us. This is the great Mystery of our Redemption, which even those who received the Promises of it confirmed by Numbers of Signs and Miracles, saw at so great a distance, and through such shadows of Darkness, that they could much better believe and hope for than comprehend it. Observing the great distance between Heaven and Earth, they foresaw no way to fill up this Abyss, nor could they imagine how they should ascend thus high, but by Jacob's Ladder.  
Yet Reason does often assent to things even beyond itself; and by this at length we understand, what at first we could not possibly imagine. If then Reason tells us, that a Medium is kept between two Extremes, and yet with this Medium these Extremes equally agree, though never so distant; that 'tis necessary that a Mediator be capable of the Sentiments and Affections of each Party whom he reconciles; that he makes a just Estimate of Right and Wrong between the one and the other; who can doubt but that he who is sent us from Heaven, is endued with all Qualities necessary for him? that he partakes both of the divine and humane Nature; in a word, that he is both God and Man; and yet Man, conceived after another manner than others, lest his natural Corruption and Sins make him incompatible with the Justice and Purity of God. If he was not Man, we should have no part in him, nor could his Satisfaction be imputed to us. If he was not God, he could not communicate to us his immortal Virtues, his Glory and Happiness. If he was only Man, he could not conquer Death, or have risen from the Grave, he would have sunk under the Pain, and have been reduced to nothing. And if he was only God, he could not have died, or received from himself the Satisfaction which the Law he made obliges us to.  
He must then suffer, and yet be impassable; die, and yet immortal; descend into Hell and rise again: He must conquer the Infernal Powers, and let us see, that in him truly are the Entries and Issues of Death. It is necessary, that he who will deliver others from the Curse, does both suffer and overcome it; and that there may be some Proportion between the Fault and the Punishment, it is necessary that a Person of infinite Worth does render a temporal and finite Suffering of infinite Value; for, doubtless, God rather chose that his Son should die for the Sins of the World, than the whole World should perish. Though there be no Justice that allows, that one who is innocent suffer for the guilty, yet none forbids it, on Condition, that he voluntarily offers himself, and that he is not absolutely destroyed by the Punishment, but that it remains in his Power to lay down and take up his Life again.  
O wonderful Effects of Eternal Power and Wisdom, who from one Man, in the beginning, made a Woman that caused us all to die; and since has pleased, in the Fullness of Time, of a Woman to make a Man that will us restore to Life again! Thus is the Divine and Humane Nature mysteriously united, and without the Properties either of the one or the other, being changed.  
The Son of God is joined in Unity of Person with the Son of Man; I say, the Son, and not the Father, because we cannot have for Intercessor that Person to whom he must intercede. He who sends, cannot be sent; and then as the Father does nothing of himself, but all things by the Son, 'tis reasonable, that the second Creation should be made by the same as the first was. Who can more effectually speak than He who is the Word itself? Who can better renew in us the Divine Image, than He who first formed it? and who can better bestow on us the right of Children, than the Possessor of it? But it is not enough that He makes Satisfaction, or that that be imputed to us; but 'tis necessary that this Grace be conferred upon us; that it be applied to us, which is the Office of the Spirit that equally proceeds both from the Father and the Son: 'Tis He that does both enlighten, and purify us, that makes us understand, love, and believe these Mysteries; that makes us, as he did the Blessed Virgin, conceive our Saviour. He is the Bond of Love that unites us to Divinity; 'tis the true anointing by which we are made Kings, Priests, and Prophets: To conclude, This is He who gives himself as a Pledge, and assurance of the Promises of a future Life, of the Resurrection, and of Glory.  
This great Mediator is then come, and as he was foretold, not as a Conqueror, as a Cyrus or Alexander, but a man of sorrows, consecrated, by his Afflictions, the public Victim of Mankind, whose Merit is sufficient for all, but only applicable to those who believe in him. He is come, not to shed the Blood of others, but his own; to overcome Rebellion by Obedience, Force and Power by Weakness, and Pride by Humility: and this makes him appear greater, and more Divine, as well as us to admire and adore him. Behold the sole Object of Religion, which is not only to save Man, but of him to make a God, without prejudice to the Divine Unity, or Holy Trinity. For what name can we give the Son of man, who makes one and the same Person with the Son of God? And of what Race ought we to esteem those, whom he has vouchsafed to honour with the name of Brethren? Now this Religion is established; not by Contention, or private Conspiracy; not by the favour of Kings, or the suffrage of the People, not by the cunning of Philosophers, or the Eloquence of Orators; not by a multitude of men, as the Mahometan, or by numbers of Gods, as the Pagan; but by the alone publishing of the simple and naked Truth. Yet this Truth, notwithstanding all manner of opposition, has flourished, and made itself known throughout the World. It has so prevailed, that Errors of all sorts have been confounded, all Sects dispersed and wasted, false Oracles, with Idols and their worshippers, have fallen before it.   

CHAP. V.  
AFter that which we are taught concerning the only way of Man's Salvation, What can we learn from all the Religions in the World? To what would Mahomet persuade us, if the Name of Christian be so hateful to him, if he differs from the Religion of Jesus Christ, to which, all the Prophets do so strongly adhere? Is it not strange, that so many inspired men should be raised at different Times, and at distant Places, to foretell the coming of one Man alone, who was to be rejected by his own, and received by all the other Nations of the Earth? Undoubtedly, after what we learn of him from the Scriptures, and those Commands it lays upon us, as well as those Instructions we receive from 'em, we have no need of being longer curious, but to submit and obey. Let those who make to themselves Gods, appoint Services for 'em, 'tis otherwise with him, who is not made by our Opinion, but is the Maker of us all. His Will cannot be discovered by our Conceit or vain Imaginations, but by his Word alone; this he gives us as a Light to guide us, and woe be to them who call this Light Darkness. The Knowledge which it teaches us is so sublime and excellent, that Man could never have found it out; and then so consonant to Reason, that 'tis impossible to consider of it well, and not approve of it. It first represents Man to himself, informing him of his Weakness and Misery, then comforts him; and no sooner discovers his Disease to him, but offers him a Remedy against it. It contains many Revelations and Predictions, confirmed, after a long Succession of Time, by certain Events, whose end is the Salvation of the Creature, and the glorifying of the Creator. The Naturalness, the End, the Style, the Antiquity, the Strength, the Duration, and divers other Marks, which eminently appear in it, do so clearly prove its Divinity, that it seems to be God himself who speaks; Man therefore must attend and be silent. Has the Truth of any History of the greatest and most flourishing Empires, been so much strengthened by its Friends, as this has even by its Enemies? What other gins with the World, continues from Age to Age, speaks of things to come, as if present, and ends with the World itself? 'Tis the way of Salvation, the Gate of Heaven; and he who endeavours to enter by any other, is a Thief. 'Tis the model of Perfection, that shows us of what Good or of what Ill we are capable, and teaches us to examine, to know, and reform ourselves. 'Tis the true Paradise, where grows the Tree of Life, whose Leaves are for the Health of the Gentiles.  
To conclude, they are the Words of the Almighty, writ by him, and equally dispensed to his Servants and Friends, being neither kept or hid from any one of those who belong to his Election. Whoever then knows that there are Holy Scriptures for to instruct men how they ought to serve God, and what Recompense they may hope for, and does not carefully consult 'em, whatever Profession he may make of Religion, is a Liar, a Hypocrite, and deceives himself; since they are writ as well for the meaner sort as the greatest Doctor; for Women as Men; and for Children as their Fathers. If there be any, who having once read 'em, though out of Curiosity perhaps, and are not so taken with 'em as to read 'em continually, 'tis a very ill Sign. Is it to deal fairly, or indeed, Is it not to declare they receive the Devils Wages, and take his part to prevent the Salvation of men when they forbidden the reading of 'em to so many pious Souls who thirst after the Word of Eternal Life? Let Heretics and Turks conceal the Falseness of their Doctrines and Errors, but let the Gospel of Jesus Christ, being Truth itself, be exposed and visible to all; let it shine as the Day, that spiritual things may be as evident to our Understanding, as corporeal are.  
But, perhaps 'twill be said, What need have we of so much Reading and Study, since the Church does appoint what is necessary for us, and that such who cannot err do guide us? But, I say, there can be no greater Error than to persuade us that we cannot err; for this indeed, is boldly to attribute to ourselves, a divine Property, incommunicable to Men, unless to the Prophets and Apostles; and they only by the Commission they had to declare the Word they received, and publish what was truly revealed to 'em. Perhaps, the Word of God is not to be understood without Plato and Aristotle: But I say, the Wise Men of the World are so far from this Knowledge, as their Wisdom is folly before God, which makes 'em as obstinately and with as much Violence resist the Motions of the Holy Ghost, as one Contrary does the other. It may be urged again, that 'tis but a fragment, a part, an imperfect Rule, insufficient to lead us to Salvation. But I say, That there is no Man either so simple, or dull, who from hence is not enabled to learn more than the best Saint can practise; for there is no one so good, who comes not short of the Perfection that is here proposed.  
Methinks I hear these wilfully ignorant men complaining of the difficulty of a Knowledge they have never searched into; as if the knowing the ways of Salvation did not belong to 'em.  
They use to urge, out of a religious Scruple, they are not worthy to read it. 'Tis true, you are not worthy of the Grace of God, but since he is pleased to bestow it on you, who will you have to receive it for you? He is suspected by you, his Word is dangerous, and to be feared; he has declared and inspired it only to ensnare your Souls, to deceive and destroy 'em: You pretend you know your Weakness, and you should wrest the sense of it; confess rather your own Perverseness, and that you will turn that into Poison, which others, that you know, do into Honey. You call that Word dark, the first of which, made Light; that spiritual Lamp which was given us to no other end, but to enlighten us. You understand not that Word which the very Rocks did, that Word which raised not only the Dead to Life, but summoned them who were not, as if they were; that Word which commanded Nothing to produce Something, and that Nothing obeyed. Confess then, that you are less sensible than the Rocks, the Dead, or Nothing itself. This is the Natural Effect of the Counsel, and those Instructions you received from your Teachers, who, to make their own Precepts the more esteemed, vilify the Scripture. It's Purity serves not their Ambition, and not daring to accuse it of Falsehood, charge it with Obscurity; and because they cannot positively contradict, they misinterpret it for their own Purposes: and tho' it's full of Prohibitions, neither to add to, or subtract any thing from it, yet they are not content to lay heavy Impositions on the Consciences of men, and load them with new Humane Ordinances, which make the State of the Gospel more intolerable than that of the Law; but their Insolence and Boldness are so exorbitant, as to retrench the Commandments of the Law, though the Reverence due to God, who writ 'em with his own hand, aught to have secured 'em from that Sacrilege, and have rendered 'em for ever inviolable. These men study Divinity, only to quarrel the Scriptures, and pass for learned men in 'em, without having read 'em; and before they have read 'em, being prepossessed with the Sense of the Schools, they judge 'em with Prejudice: After which, 'tis very hard to take any other Impression, than that which they received in their Youth; and then, with what Folly does the Devil seduce the minds of men, that they who proceed in such a Method, should be thought wise and knowing?  
There are, 'tis true; mysterious Prophecies, that were not understood by those who delivered 'em; the Knowledge of 'em was reserved for such that should see their Accomplishment. There is no one Passage in Scripture that threatens Eternal Damnation to those who done't clearly interpret the Revelations, and we may attain to Salvation, without being fully acquainted with the meaning of the Visions of Ezekiel, and the other Prophets. I will farther add, that the Predictions, Threats, and Promises, the full discovery of which necessarily depends on the future, do imprint certain Ideas upon us, of terrible pains prepared for the Wicked, and of a glorious Reward and felicity for the Good. Those things we understand, certify us of the truth of what we do not understand; and when the Reader does meet with clear Texts, by which he cannot explain others, he must humble himself, confess his Ignorance or Incapacity, and so put a stop to his Presumption. However it is, there is no one but may there discover such Commands as he ought to obey, the Belief he ought to hold, a pattern of such Prayers and Thanksgivings which he ought to make to God Almighty. And this indeed is all our Preachers have to direct us in, without perplexing our Minds with nice and intricate Questions, or disturbing us and themselves with their vain, impertinent Thoughts. But let us beware of belying ourselves, in saying this Word is clear and easy, because the Doctors of the Age urge the contrary, and the People believe it. No, no, 'tis truly very difficult and obscure; Jesus Christ himself does testify it, but especially to the Learned. He gives thanks to his Father that he has hid these things from 'em, and revealed 'em to little Children. 'Tis obscure to such who are cast away, and whose eyes the God of this World has shut. Let us boldly confess, 'tis not to be understood barely by Humane Reason, We want the assistance of a Divine Spirit, to make us have clear conceptions of so Divine a Word. Those who have not this Spirit cannot certainly comprehend it: the Children of God only know the Voice of their Father, and only those of the Flock know that of the Shepherd. Let us acknowledge, that too great a lustre does make it seem obscure to a great part of those who look on it; only the generous and legitimate Eagles can fixedly behold this Sun, but the Owls and Birds of Darkness become blind by its light.   

CHAP. VI  
'TIS not to be doubted, but that the chief Enemy of God, the first Author of universal Rebellion, the great Tyrant of the World, does, by all Methods imaginable, promote his own Worship, and then no wonder that the most part of Religions are Worldly and Diabolical. He cares not how, or by whom they are instituted, whether introduced by Ignorance, Opinion, Abuse, or Custom, so they are but alike Profane and Superstitious; whether those who at first adored Bel or Jupiter, do afterwards worship the Sun, the Moon, the whole Host of Heaven, or of Hell. There is no Religion so extravagant, which he does not favour; nor is there any one displeasing to him, but the true. He hath first added Gods to Gods, carried their Idols to the Holy place, and then hath found out ways of opposing the Scripture by Scripture, and by untrue Interpretations on it, created false Beliefs. He hath served himself of the Light, only to dazzle, and of Truth, to disguise falsehood, the better to put off his Impostures. He has his Learned men to teach and dispute, his Professors of Religion to give Examples of living well; his Priests, his Prophets, Martyrs and Confessors. And yet men are not sensible by what Spirit they are led, so obdurate are they, and given up to Satan; they are so fully possessed with, and infatuated by him, that they scarce think that he is. They are so profane and presumptuous, have so mighty an Opinion of their own Natural Reason, that they pretend to reform the Works of their Maker, and to judge of the Word of God, as if barely Humane; They content not themselves with what they learn from Divinity, without the aid of Philosophy, and confound both the one and the other; and thus, insensibly forsaking the Profession of Christians, become as Heathens. They employ themselves in the search of nice and curious Questions, and not regarding what is clear and evident, take a pride in raising Doubts and Scruples; and in a collection of Contradictions, and affected Difficulties, pervert themselves and others from the knowledge of the Truth. They take, when they please, figurative Expressions literally; they make the worst Interpretations on those things that are obscure and doubtful; and when they meet with Words of a double Sense, they be sure take that which suits best with their Interest and Designs. They puzzle each other with specious Reasons, and their Judgement is so weak as to allow, that two Contradictories may be maintained by equal Proofs. One would believe they learn, that they may be more ignorant, and that they study to be Sceptics; and by these means, they make Knowledge of less Value than Ignorance itself.  
In Effect, if Humane Knowledge was grounded on any Certainty, those who pretend so perfectly to understand the Art of reasoning well, would be all of the same Belief: but if their Opinions are so very different, and divided, and yet that there is but one Truth; in what can they be so understanding? in a certain crabbed, knotty artificial Divinity only, full of Metaphysical Terms, which neither the Prophets, or Apostles judged necessary to Salvation, or rather, have not at all known; and of which, according to their Example, 'tis much better to be ignorant than knowing.  
In Humane Inventions, in Chimaeras and odd Pictures, and indeed, in all things capable of producing Errors, and of destroying Reason by its own subtlety, you meet with some who are always vainly prating, eternal Disputants, that employ their whole study in contradicting others, and who are concerned more for a false Syllogism, than for the Peace of the Church, or the Happiness of the World. They never engage in any Conference, but with a resolution not to yield in the least for the love of the Truth, but only to endeavour either to seduce their Adversaries by all manner of persuasions and promises, or at least, to supplant 'em by Artificial Stratagems. They fear nothing so much as granting one Point, lest then they should be obliged to allow all. If any of 'em does in the least yield, he loses all his Credit with his Party; and if sincere but in one act, 'twill be looked on by 'em as an unpardonable fault. They are always armed with the fallacious Arguments of the Schools, and Proofs grounded on certain Maxims which they lay down, and oblige them to maintain, as Principles of unquestionable Truth, which must admit of no Doubt, or endure any Examination; and on these depend the infallible consequence of what they believe, or what they endeavour to persuade us to: For, though their Impostures are apparent, yet they so disguise 'em as to make 'em plausible, that they may keep the People, by their pious Cheats, in their impious Devotions.  
They know how to take the advantage of the Enemy, they are well skilled in shifting the most formal Assertions, they subtly refine the very substance of the Matter, and the state of the Question; they have their Sophistical Distinctions, their set Comments, their Evasions and Defeats; and thus every one in their Disputes, as in War, aims only at Conquest. Execrable Souls! who regard more the defence of their Honour and Interest, than their Religion itself, and who look after what they are to object, or answer, rather than what they ought to believe; who value not their want of Faith, provided they appear not to be void of Reason. Why should we hope from these men for a candid and faithful Interpretation of the most hidden things, who only endeavour to render more obscure those which are clear and evident; and who so change the Ordinances of God, that 'tis easy to discover it; for, with the assistance even of common sense, our Eyes alone may be just Judges of it? But we are not to expect other fruits from their Animosity or Obdurateness, who are only free and sociable with those who suffer themselves to be instructed, or wholly governed by 'em: For they are not capable of knowing more, having, as they presume, learned all they can, and proposing to themselves only the teaching of others, are pleased to be rather esteemed the Masters of Error, than the Disciples of Truth.  
But 'twill be asked me, if in a Consideration of so great weight as this, I can pretend, without Presumption, that my Opinion herein is infallible, or at least, more enlightened than that of the Learned themselves. I answer, that I profess to embrace no other than what is established on the clear Evidence of Scripture, intelligible by the meanest of men, and which it has pleased God to reveal to the humble, and hid from the proud. No other than that by which I am taught, that no one ought to presume beyond what is written, 1 Cor. 4. 6. That 'tis absolutely forbid either to add, or take from it; that those who promote God's Honour and Service, barely by humane Doctrines, do it in vain; and by their Traditions, make the Law of no effect. No other than that which presses me to avoid profane Questions, vain and impertinent Disputes, and unreasonable Contradictions, of a Knowledge, falsely so called, which 'tis difficult to pursue, without erring from the Faith, and becoming even impious. Besides, I answer, that these Demands cannot be justly proposed to those who serve themselves only of their Sense and Reason, to know the Voice of their Lord and Father, to receive his Commands, and obey him; who presume not boldly to intermine their own idle Conceits with his Ordinances, and who expound the Scripture but by itself. 'Tis from the unbounded Curiosity, and sublime Visions of these Angelical, Seraphic, enlightened Doctors, arise so many extravagant Opinions; and not from the innocent reading of ordinary men, who in the Words of eternal Life, seek after nothing but such Light as may direct 'em in the ways of Repentance and Salvation. There are none esteemed the Authors of Heresies, but those who presume they are able to defend 'em; who by the same Spirit of Pride and Confidence they proposed 'em, maintain them. These are Errors then, which the Learned can only pretend to, and Follies, which the Wise can only commit; the Vanity of knowing what others know not, the Reputation of having first discovered some new Invention, the giving a Name to some Sect, and being its Head; the Terrors of Poverty, a thirst after Honour and Riches; a desire to please the Great men of the World, to merit their Favours, to flatter their Passions, to carry on their Interest, for the Advancement of their own, are those Considerations which contain the secret Articles, and chief Mysteries of their Faith. They willingly abandon whatever concerns the Interest of their Souls for the advantage of their Bodies; they desire that Religion should submit to Fortune, and Conscience to Necessity. Error is no sooner broached, than there are those found who receive, and promote it; not out of Devotion, but from a Design of making some new Party in a Quiet Government, and thence to create trouble and confusion. Europe is so divided into Sects, and torn in pieces by the violence of so many Factions, that hereupon the Atheists increase, the Mahometans are confirmed in their Errors, the Jews scandalised, and all equally hardened. This does not happen from Questions sometimes concerning the Elect, and at others of the Reprobate, but from the inconsiderateness of those who inquire after Reasons thereof, when so great an Apostle as St. Paul found none, but the good Will and Pleasure of God. I confess, I cannot sufficiently wonder at those, who ingratefully slight those things which God is pleased to make known to us, so rashly to search after such, which, for some time, he thinks fit to hid from us; without being too indiscreetly presumptuous, without not only an impertinent, but dangerous Curiosity. I will not disturb the Public Quiet, by raising fresh Doubts concerning the two Natures, the two Wills, or the Substance of Jesus Christ, without too great a love of myself; I will not pretend to be the Comforter, with Montanus, nor the Saviour of Men, with Menander; I will live as a Believer, with the Faithful; not scandalising my Brethren, either by a too particular Opinion of my own sufficiency, or by a contempt of that of others.  
So long as the Weakness of Men shall introduce in the Church no other Scruples but what are made concerning Meats, or such like; so long as no other Ornaments are used but flat Pictures, that they provoke not the Jealousy of God by embossed Images; so long as they use only some superfluous Ceremonies, which in the judgement of many, are sometimes indifferent, and at others necessary, although that Error which seems at first sight but small, is, for the most part, a degree to a greater; so long as the state of the Church, though not so pure as might be wished for, yet is at least tolerable, I will not forsake its Communion; but I will withdraw myself from all those Assemblies where I shall be forced to conform to the External Acts of Superstition or Idolatry, and to yield a Religious Worship, not only to Saints, and to Angels, who are fellow-servants with us, but Wood and Stone; where the Sacraments are but partially administered, and where the Commandments of God are destroyed by those of men. And I shall not believe, that there can be any Schism, where there is so just an occasion to separate; and indeed, where 'tis impossible to do otherwise. For what Sense can those words bear, which oblige the Faithful to forsake the Camp, Heb. 13. 13. or Babylon, Rev. 18. 4. and not only by their Minds, but their Bodies too, since as well the one as the other are consecrated to the Glory of their Creator? And when we see the Abomination of Desolation set up in the Holy place, Dan. 9 27. ought we not to fly to the Mountains, Mat. 24. 15, 16. And if Antichrist be once placed in the Church of God, shall we obey him, and call his Commands those of the Church? I will go out then from this Confusion, and conform myself to the Order and Discipline of the true Spouse of Jesus Christ, though in secret, in the midst of her Enemies, retired; tho' I follow her to the Wilderness, and search her in the clefts of the Rocks and Caverns; tho' she appears not glorious but by Persecution, and amidst her sufferings, she shines with no Scarlet, but that of the Blood of Martyrs; whether the Storm be over, or her Tears wiped off, that her Voice may be heard, and her Face seen.   

CHAP. VII.  
OBserving the universal Division of so many Sects, each of which, had its Teacher and Head, and some their Prophets, I believed it highly necessary, to make our Applications to God by Prayer, to humble ourselves, and seriously consult, not the uncertain Imaginations of men, but the infallible Rules which God himself hath taught us; I was the more solicitous for the Performance of these things, because God, by his Word, has forewarned us, that not only many Antichrists shall arise in the Church, and some one above the rest, but also, that from the time of the Apostles, the Mystery of Iniquity was set up, and was consequently to be advanced, notwithstanding the Blindness of those who would not see it, and who search for Pretences for their voluntary Ignorance: I looked therefore on those Religions as erroneous, which were not purely Evangelical and Divine, which are mixed with the Inventions of men, and lay all their stress on Questions too sublime, and not to be resolved; the Controversy whereof is too nice and subtle. I had a very ill Opinion of those which are introduced by Tyranny, or the Sword, which are so ill-grounded, that their Professors dare not communicate 'em to others; and to that end, keep the People under a sottish and brutal Ignorance. I had no kindness for those whose Interest is secular, and whose Kingdom is of this World, whatever name of a Church they may take to themselves, because they invert the Order of Jesus Christ, and presumptuously transform that into a time of Glory which he hath ordained for the Patience of Saints.  
Moreover, if we are to credit Universal Experience, whatever is subject to the government of men does decay, and become as changeable and inconstant, earlier or later, as they themselves. Children continue not willingly in the Belief of their Fathers, at least, of their Grandfathers; Faith is not hereditary, as the Title of an House or an Estate. They have only remaining for the most part the external Profession, which, taking up either from their Birth or Custom, they easily forsake what their perverse Humours forbidden 'em to love, or know; and if they have been initiated in good Principles, they end in bad ones. Thus the Purity of the Gospel, in whatever Town or Province it has been received, has scarce proceeded to the third Generation; and the Apostles themselves lived only in those Churches they founded, Error insensibly creeping into the place of Truth. God already threatened them to extinguish their-Light, or to transfer it, letting 'em see that Faith was not a particular Privilege to one Place, Family, or People, and that the Church being Catholic, could not be subjected to the Power of one King, or the Government of one Priest. It is in vain Men pretend to settle a durable State, or find a lasting Sovereign good in this Life; they cannot long endure even Prosperity itself, and the alone way to ruin 'em, is to grant 'em even their own Desires. If our first Parents, placed in Innocence amidst the Fruit and Flowers of a delightful Garden, could not withstand the Persuasions of the Evil Spirit, though he took on him only the form of a Serpent, and offered 'em but an Apple to tempt 'em; how then shall they who are Sinners by Nature, resist him when he appears as an Angel of Light, and offers them all the Advantages they can possibly desire. 'Tis certain, that the Devil for the most part does seduce men by a Paradise of Pleasures, to cast 'em into the bottomless Abyss of Hell; and 'tis by a Hell of Pains and Afflictions, that God does usually try men, to exalt 'em to the Glory of Paradise. Riches are of so great Disadvantage to their Possessors, that they keep 'em, as a weighty Burden, from ascending to Heaven. They are so incoherent with the Profession of the Gospel, that he who had the Command of all, and could have employed 'em without Abuse, voluntarily makes himself poor, to procure us eternal Salvation, and to make us rich by his Poverty.  
In effect, what History asserts is acknowledged by all good men, that the great Presents of Emperors, and the vast Gifts of Lords and Ladies, have been the most dangerous and fatal Poison that could have been spread in the Church: for, from hence Piety began to grow cold, and to yield to the Business of the Age; and all Christian Virtues were soon stifled by Luxury and Abundance. These Benefactors who are so highly magnifyed, do sufficiently prove, that they were unacquainted with the Will of Jesus Christ, and with the Calling of his Ministers, since they bestow on 'em such mighty temporal Riches, as to make 'em Sharers of the Kingdom of this World. Wealth on a sudden increasing so much, made those who were true Believers plainly foresee, that none but the ambitious and covetous; none but ill men would be advanced to Preferment in the Church, and that it would be brought to the unhappy Extremity of being governed only by its Enemies.  
Since then, I know not by what Permission of Heaven Corruption has been so rife, that the ecclesiastics are become worse than Seculars. They have received their Authority from men, which they ought to have had alone from God, in so religious a Profession; and if they have been concerned in spiritual Affairs, it has been rather to command than serve; to raise themselves to great Honours, and to make themselves Bishops over the rest of Bishops. They have imitated him who not satisfied with the Joys of his Fellow-Angels, boldly aspired to the utmost height of Pride, saying, in his Heart, I will raise my Throne above the Stars, and shall be made like to the Almighty. Instead of a due Observation of that Worship and Service God himself has appointed, they have despised its Simplicity, affecting Pomp and Bravery in their Devotions, (and as they say themselves) sanctifying the Ceremonies of Paganism, by introducing of 'em into the Church. Not being able to endure the Purity of Doctrine, without altering and disguising of it into a thousand Shapes, they have, to this purpose, made choice of Preachers after their own fashion, who raising nice and scrupulous Questions, have understood 'em as little as their Hearers: and whatever Colour of Sense they may bear, being pronounced in elegant and florid Words, they both seem equally satisfied. We have seen, that poor Worms, just risen from the Dust, and ready to return thither again, have insolently taken upon them the Title of Gods, and commanded the very Angels as their Guards, and have disposed of Heaven and Hell at their Pleasure, as of their Estates. But what likelihood is there, that those who are raised only by Corruptions, by Bribery, by Threats, Promises, or private Bargains, should be the infallible Dispenser's of God's Will, and Judges of Men's Faith? What Patience would not be tired to see those who are alone guided by the Spirit of Interest, who make the Church an House of Trade and Den of Thiefs, transported to such heights of Impiety, as to make the Holy Ghost an Accomplice of all their Crimes? Their Pretences of having Power in Heaven makes 'em seem to affect less the Good of the Earth, that we may believe, that the Divine Authority and theirs are equal. But as they are Lions in Cruelty, so are they Horseleeches for Covetousness, being always finding out new Methods of laying numberless Impositions on the People. For, to pass by their several Excommunications, Injunctions, transferring of Causes, and Exactions, under pretence of War against the Enemies of Christianity, there is no end of their first Fruits, Bulls, Indulgences, Canons, Cases of Conscience, Pardons for Faults, and Penances, and superabundant Satisfactions. All these Inventions make Sins venial so far as they are vendible; for they set to sale, their Prayers, Sacrifices, and prostitute even Heaven and God himself; so that he that offers most has the Bargain. Horrid Inventions, that transform Simon Peter into Simon Magus! who make (as much as in their Power) Jesus Christ a Tyrant, and his Apostles Mercenary Hucksters. What Divinity! That those who are but able to pay for it, shall, in a Moment, be delivered from the Torments of Hell, at least, from those of Purgatory, tho' the Sins they have committed are never so enormous, whilst others remain there thousands of Years, unless perchance, Poverty either voluntary or forced, or Fast, even to the murdering of themselves, or some other sort of Severities of Nakedness or whipping do redeem 'em! But besides this spiritual Merchandise, and exposing things sacred to Sale, by what divine Inspiration do they absolve Subjects of their Oaths of Fidelity, and dispense with their Allegiance to their lawful Princes, whom they endeavour rather to terrify than reform; and that dreadful Inquisition which renders 'em deaf to the just Remonstrances of those who breath after Reformation only, is it an Imitation of the Meekness and Clemency of Jesus Christ, or of the barbarous Cruelty of Herod, who put to Death so many Innocents', lest he should miss of him who was Innocence itself?  
O God How long wilt thou suffer the Children of Pride to reign, who make Religion but a Masque, and use thy Name only to render the People willingly tributary? How long wilt thou endure that horrible Scandal these men give to the Gentiles, who have yet some shadow of Respect for the Law thou thyself hast pronounced! and seeing the Objects of thy Jealousy, carved Images in the Churches, and the Festivals with which they are honoured, the religious Offices paid to 'em, believe this is by the Command of thy Christ, and that Christians do worship as many Men as the Heathens did Gods? When wilt thou by the Breath of thy Mouth destroy those, who with as much. Insolence as Hypocrisy, abuse the People by their Impostures, which even the Jews and Atheists discover, and from thence believe Religion a Trick, since it's proved only by false and counterfeit Miracles? Upon this account, we must have Recourse to thy Sovereign Power; for, we endeavour but in vain to convince 'em, having so extraordinary an Opinion of themselves, pretending to a Knowledge from Heaven itself, that they believe their Sense is far beyond that of other men; that their Thoughts are the immediate Dictates of Reason; and that whatever Impressions they receive, is from the mouth of Truth itself. If the Heathens did with that Violence resist the Gospel, and the Knowledge of the true God offered to 'em, those who had no other Gods, but such as Men made; what Opposition is to be expected from those who shroud themselves under the Authority of God himself? who believe themselves possessed of all Right, both humane and divine; and that to the end of the World, all Power is given 'em both in Heaven and Earth; and, who under the empty Title of a Church, make their Errors seem fair and plausible, and thus, too unpunished pass their Deceits upon the World; Princes, who at first might have prevented these Abuses, have, by I don't know what irreligious Prudence, suffered them; whether from want of a Knowledge of 'em, or from some weighty Cares of State, found themselves obliged to dissemble that Knowledge, or that they were constrained to yield to the Appointment of Heaven, and could not, but in vain, oppose the fulfilling of the Prophecies: Prophecies, which having long since represented to us things as we now see 'em, leave in-excusable so many learned men whom Fear or Hope has made silent, and who, by their unfaithful silence, have strengthened what by a just Contradiction they might have rendered weak and invalid; or, who rather indeed have with too great Ingenuity defended Error, which they ought to have buried under an eternal Condemnation.   

CHAP. VIII.  
THERE is no greater Tyrant in the World, or that makes himself more obeyed, than Custom, especially in Matters of Religion; and that which makes it the more absolute, is, the Obligations it lays on men's Consciences, which for fear of erring, are obliged to pursue those Rules it at first prescribed: This makes it plain to us, that notwithstanding the vain presumption of men, and the good Opinion they have of their own Parts, they are yet so naturally weak and infirm, that it seems to us that their Soul came not from Heaven, but is purely Sensual, and that all the Perfection which they have attained to, is only an Effect of what they have learned. They lay so great stress upon their Birth, Education, or Chance itself, that that which first takes with 'em, does so strongly engage 'em, that they are made incapable of believing any thing, but that of which they were first persuaded. Upon this account I have endeavoured, as much as possible, to dispossess myself of those impressions were made on me in my Youth, to look on 'em as altogether foreign, that the Truth might be the sole Object of my Faith, and that Custom might not tyrannically prevail over my Reason. Then I have always thought, that he ought not to be truly valued as Man, who was biased by the course of the World, who was not in some sort infinitely above the Advice that is commonly given him; who was so weak and mean-spirited, as to abandon his own Judgement, and suffer himself to be enslaved by Popular Error. But men, approving for the most part, of such things only to which they have been used; and judging according to their customary Practice, have contracted so ill an habit, that to remedy it is extremely difficult, the very faculties of the Mind being seized, which should be employed to deliver 'em from it; they have certain Notions so deeply imprinted on 'em, that they become natural; and pass for Reason itself: they know nothing else, they understand no other Language, and without changing their very Nature, they cannot alter their Belief.  
They are not sensible, that instead of maintaining the Truth they defend only the first Opinion they have received, without examining whether it be as true as pleasing to 'em; whether grounded on Prejudice, on specious Pretences, probable Guesses, or worldly Considerations. They consider not, that all Sects whatever, claim the same Advantage, that all Heresies have some who take their part, and with equal Passion promote 'em; have their learned Patrons, who think they ought not to yield the one to the other, either in Opinion or Knowledge. They reflect not how strangely they are transported with a fond Love of themselves, that persuades 'em they mightily differ from their own kind; that they have a much better Conception of things than others; that they are enlightened by some Divine Power, whilst others have scarce Humane Understanding. Then they proceed, Nothing is so true, or to be so easily comprehended, as what they believe. The proof of it is clear, and its Demonstration infallible; He that perceives not this, knows nothing Reason is constantly on their side, but Error and Obstinacy on that of their Adversaries: What unaccustomed madness and blind Rage, or what Pride keeps 'em from seeing, that even those whom they wonder at, look on them with Amazement; and that they are ridiculous to those they laugh at; and that they only seem to pity those, who have a real pity and compassion on them? Ought they not, observing the great Uncertainty of things, and the frailty of men's Parts, apply themselves to universal Principles, and firmly adhere to the Commands of the sovereign Lawgiver, who expressly forbids us to turn either to the right or to the left?  
But they are so far prepossessed with what the World presents 'em; the Concerns of this Life have so blinded their Judgement, that they take no Care to inform themselves better, or do they consider, that neither Time, or Country, or any thing whatever, can proscribe against the Truth; besides this, they are captivated with the Belief of their Parents, their Examples at home, with the multitude and Antiquity itself, which we cannot but attribute to Error, which has so insensibly crept in amongst us, and has been advanced, from Time to Time, to the height of Power, that its Enemies, in opposing of it, have been utterly foiled, or at least, very much baffled. 'Tis very difficult, without doubt, to condemn our Country or our Prince; to speak against our Ancestors, our nearest Friends or Relations; nay, even against those who have taught us: but the Business is, we must strive to disengage ourselves from the Falsehood of men's vain Imaginations, to justify Truth against the Testimony of its many Enemies; to repair the Decays of an almost-spent Life; to seek after our chief Good and Happiness; to give our Assents to the Words of him that says, Those who love Father or Mother, or any thing else better than him, are not worthy of him. But for all this, they persist in their Resolutions of following the Example of those worthy men whose Authority they urge, not considering, that even the Turks can at least say thus much for themselves, and the Heathens more. But, they choose to stick to these false Principles, rather than to give themselves the Pains of examining into the best Doctrine can be proposed to 'em. Then they are, as it were, listed and enslaved to live and die, and submit to the Tyrannical Power of certain Guides, who tell 'em they cannot err, that the Spirit of God does necessarily assist in their Assemblies and Determinations; that their Power is absolute; and besides all this, can reconcile Religion with the Advantages of the World: Oft thus they very easily suffer themselves to be persuaded, it being most agreeable to their Inclinations, and for the accomplishment of their Designs. They are pleased to hear others slandered, and hug themselves to see those convicted of Error, who talk to 'em of Truth: She is suspected by 'em, they dare scarce look on her, lest being conquered by her Beauty, they find themselves obliged to court her, or to suffer some just Displeasures on her Account, which they are unwilling to submit to. The Truth of it is, they are wilfully ignorant of those Principles they will not put in Practice, finding a certain Satisfaction and Quiet in their Ignorance, that Law, though never so just, which restrains their Liberty, is uneasy to 'em. It is enough, that Afflictions being a necessary part of the Gospel-Dispensation, to deter those of this World from its Profession. They rather yield to the violent Stream that hurries 'em on, than strive against it; they had rather be lulled into a soft Sleep, attended by agreeable Dreams, than hear the troublesome Voice of those who waken 'em only to disturb 'em. O Brutish Stupidity! O Apparent Hardness! Must Vice and Error, because grown common, lose their Name, and be called Virtue and Wisdom? Must Custom be so prevalent, as to hinder men from being reasonable. But, 'tis not to be doubted, but that those whom the Scripture styles Drunk, are so great Strangers to their own Senses, so depraved in their Understandings, as to take that for true which is false, and that they see not indeed what they see. And 'tis not to be questioned, but that they resemble those who had so long used themselves to the eating of Poison, that at length it was even Meat and Nourishment to 'em.  
In the mean while, they have placed all sort of Religion in humane Traditions and Superstition; they have not consulted either with Sense or Reason; and I don't know from whence it is, that the greatest part of Men, the most tightly curious in other things, make no Search at all after that which is most necessary. Their Knowledge of God is, as that of the Barbarians, obscure, barren and insignificant; and had they been born amongst the Turks, they would have believed as they do, because they have but one Faith, called Acquired, depending on Tradition, that never saved any one. This is that of the Wicked as well as theirs; nay, that of the Devils themselves, who, as these, own a God, and that he is Almighty, that he created the World, and sent his Son; who believe the great Mystery of his Birth, of his Life, and of his Death, and who yet must not pretend to have a share in his Kingdom or Glory. To observe the inconsiderate Zeal of a People, who when they pray, are ignorant of what they say, is a thing, claims both our Pity and Horror too; who satisfy themselves with bare Shows, and are led away by such Preachers, who rather thirst after the Blood of their Neighbours, than desire their Salvation. A People abused with Vanities, imagining, God is better pleased in one place than another, and who searches amongst Strangers for what he may find equally amongst his own. An ignorant and unwise People, who see not, that under the Gospel they raise (without thinking of it) Judaisme again, against what is said in Scripture, That the time is come, that those who will worship God truly, must do it in Spirit and in Truth. And how do either Places or Pilgrimages serve in order to this? How do those Acts of Devotions contribute to it, which are looked upon only from their Quantity and not Quality, which are not recommended either from their Faith or Piety, but by certain Tasks they impose on themselves, and by some odd Numbers in which they believe great Virtue, and which they vainly affect, as the Magicians did of old? Superstitious Devotions, full of dark and scrupulous Doubts, as if they were afraid to know the Truth, and that the very Light was offensive to 'em; who apprehend nothing of the True Religion, but what is said of it by their Enemies, and therefore, hate and speak reproachfully of it, and always represent it after the most dreadful manner they can imagine. It cannot, certainly, be difficult to persuade those to what we will, whom we have once brought under a blind Obedience; to which, they yield with as much Ease and poorness of Spirit, as if they said, we will be stupid, we will be senseless. For, if if they once say that they'll follow the Church, they contradict themselves, and confess they embrace what they know: but, what more than an ordinary Knowledge is required to discern betwixt what is true and what is false? But, why must they be blindly obedient, whom God has endued with Reason, and given his Precepts to 'em with this express Command, That Fathers instruct their Children in 'em, and that all search the Scriptures, the alone means to direct us to the Kingdom of Heaven? But how can they inform others, who are themselves so ignorant; who, as a just Punishment on 'em, for adoring Images, are so besotted, as to ask their Advise and Counsel; this is to consult even Stones and Marble.  
Ye blind, perceive ye not, that ye become insensible, by paying a Veneration to things that are so? Understand ye not, that even Reason tells you, that you are beneath what you worship, and yet your depraved Inclinations have made you less valuable than the works of your own hands? Be not thus childish, but leave these Babies to Children; they are ridiculous, in a full grown and reasonable Age. You are not less  than Atheists themselves, for you, as they, render the Deity insignificant, and of no Use, making it material, and representing him who is only Spirit, by a piece of Wood or Stone, notwithstanding he hath so often, in his Jealousy, said, To what will you liken Me? You audaciously make him who made you, and most ingratefully endeavour to ridicule him, by giving Eyes to him which see not, Ears that hear not, Hands that work not, and Feet that are not able to walk. 'Tis possible you may pretend, that your good Intentions are an excuse for your Ignorance; you take such measures as are prescribed to you; and in whatever you do, you believe you serve God, tho' you done't only persecute, but murder his Children. Hypocrites, know that under the colour of good Intentions, infinite Abuses creep into the World, for unless they are grounded on holy Writ, they are sinful. Thus the Children of Israel were punished for their want of consideration, in worshipping the golden Calf, whilst they designed the celebrating a Solemn Feast to the Eternal. Thus also Nadab and Abihu provoked him to Anger, and kindled that Fire which consumed 'em, when they intended only to offer him Perfumes. Thus Vzza was suddenly slain for having laid his hand on the Ark, when falling, tho' he intended to have kept it up. If good Intentions would serve, the Jews themselves, Enemies of Jesus Christ, were not guilty; for St. Paul gives this testimony of 'em, that they had the Zeal of God; then also would many wicked Say become justifiable; and the most barbarous Massacres would be placed amongst good Works, all sorts of Religion would be safe, and almost all men saved.   

CHAP. IX.  
'TIS to no purpose therefore to allege our good Intentions in the Exercise of a Religion already furnished with sufficient Directions and infallible Rules, as also restrained by an absolute Obedience to 'em. There is no need of other Advice, or farther Instructions, where we are in no danger, and cannot act but with certainty; where even our great Masters in the Profession are no farther authorised than to see the Orders of the Church carefully observed; and thus the Church cannot err. So that those who abuse themselves and others with these trivial Excuses, are to be looked on as Hypocrites, who have never seriously thought on those things that are Heavenly, but make it their business only to procure the Advantages of this World. I have considered 'em under all sorts of conditions, and whether it be, that the Scripture has foretold it, or that Experience has proved it. I have observed, that even our great ones have seldom any Tincture of true Piety, suffering themselves to be biased by Faction, rather than Reason, taking no Measures, but what are serviceable to their Interest. They make Religion only as a Cloak to their Ambitious Designs; and many of 'em enter into Conspiracies, and lay dangerous Plots against their lawful Sovereign, and the Gevernment, under Catholic Pretences. They instill a certain Courage and false Generosity, into 'em, even in their Infancy: They rarely discourse to 'em of the Knowledge of God; and besides a Sermon sometimes, which they hear with Impatience, they look upon their Conversation who talk to 'em of Religion, or a future State, as uncourtly and troublesome. They are not desirous to make any farther Search than their Knowledge already reaches; or, if some of 'em pretend to more Light, they forge to themselves some bare Probabilities, to persuade 'em, that things really are as their Passions suggest 'em too 'em. To contradict 'em would be insolent; for, being in Power, and possessed of Fortunes, they think they are of good Sense too; they back their Opinions with Authority, and make indisputable Decrees. They cannot bear with that Company which favours not that Love they have of themselves, or that versation which does not flatter their Vanity, and is agreeable to their Sense and Imaginations. They are altogether vain, both in their Discourse and Thoughts; they suffer themselves to be abused with the outside and Appearance of things, being so pleased with empty Shadows, that they will not approve of those things that are most solid and substantial, if conveyed to 'em by weak Instruments. They would never have received the Law from the mouth of Moses, because of his Imperfection of Speech. Truth must be represented to them, with Ornament and Splendour, that is, with the Artifices of Falshood: and, without the Gaiety of Eloquence and Rhetoric, we cannot persuade 'em to any thing, though sent by God himself. If he send his own Messengers, should he call 'em out from the common people, being either Shepherds or Fishermen, they will judge of 'em as the Pharisees did of the Apostles, whom they looked on, as contemptible, sorry Wretches; 'twas well, if they neither stoned, massacred, banished or imprisoned 'em.  
There is a Wisdom in the World made up of Show, of Grimaces, a refined Hypocrite, by which, men deceive themselves and others too; 'tis this makes their Life but as a continual Mascarade or Comedy, in which, every one represents another Person than his own, affecting nothing more than to appear what really he is not. This incurable Madness, which goes under the Name of humane Prudence, does so disorder their Understandings, and fills 'em with such idle chimerical Notions, that it incapacitates 'em to comprehend any Divine Truth. They employ themselves only in seeking after those things that are perishing, not considering, that they heap up Goods for those that will riotously waste 'em; and are covetous, only to the making others, either luxurious or prodigal. What Fathers! who either that they are too indulgent to, or that they utterly forsake their Children, seem equally to consult their Ruin; who, whilst they are afraid of the Vanity of some, disinherit others of their right of Succession; and, before they know what either Concupiscence or Continency mean, under pretence of devoting 'em to God's Service, basely sacrifice 'em to their own Covetousness. What Prudence! which makes the free minds of Men Slaves to their Bodies; who are expert only in flying from their chief Good, ingenious to their own Ruin, and subtle to deceive themselves! 'Twas this caused our first Parents to lose that happy State of Paradise; and which, inviting men to fancy to themselves a thousand ways of living, hath filled the Earth with Superstitions, Idolatries, Sects, Heresies, and impious Religions. By this, have the Saints been persecuted, our Saviour crucified, it having endeavoured to promote and defend too many Antichrists, whose Reign must be in this World. This it is also, that continually opposes the holy Spirit, and with Insolence, dares dispense with his sacred Word, either by wresting the Sense, or retrenching its terms when it cannot so disguise 'em, as to make 'em contradictory to itself. This is it which accommodates all to Interest, and which their Service being in an untelligible Tongue, from whence the People are kept in Ignorance, their Prayers directed to the Creature instead of the Creator: Images bore on men's Shoulders, and solemnised by Songs, with more such like Actions, or worse, pretends to make all these pass for slight Inconveniences, or things indifferent.  
Of all sorts of Hypocrites, those are the most dangerous, who make Piety their Pretence; for, there are none who can so easily put tricks upon us, as such who make profession of Religion; they having the Reputation of deceiving no one. Some appear to us soft and mild, others severe and stately; and both ways they alike endeavour to recommend their Virtues to us. If their appearing Sweetness betrays us, their Haughtiness contemns us, and the great value they set on themselves, suffers 'em to have very little for their Neighbours.  
They have the art to appear for some time, what their Profess on or their Habits oblige 'em to be. But, this forced Goodness this studied Compliance remains no longer than till they are either thwarted in their Interest or Opinions. They seem mild and gentle, but can't long dissemble it; for, being in the least provoked, they show themselves Lions and Tigers, which were hid under a Humane Shape. Yet, their Anger, if we may believe 'em, is never raised but by Reason, and their very Crimes are more justifiable, than the best Actions of other men. If we look on 'em as Saints, they believe themselves so, and lay claim to it, as a true Reward of their false Devotion. This shadow of Holiness, or rather, this glittering Zeal, has so often amazed me, that I have considered, that each Nation had its devout religious Men, and that the austere Life of ours, was not to be compared with that of the Cynic, the Pythagoreans, the Hierophantes, or the Gymnosophists; and with this difference, that those miserable Pagans worshipped the Devils, as they commanded 'em; but these adore the true God after such a Manner as he would not be.  
Besides, Whence is it Men embrace the Principles of Religion, unless, from a natural Inclination, which is common to Barbarians and Infidels; or, from Ambition, to let the World see, Government cannot be supported but by their Justice and Probity? There are scarce any do good for the Love of it, each one has his by End, and those who act not according to their Duty, for fear of Punishment, are engaged to it by hopes of Honour or Riches. Many have Cunning and Patience enough to conceal their bad Designs, till they have obtained their desired Ends; but, having raised themselves to the highest Pitch they can, and standing in need of no farther Assistance for their Advancement, discover 'em. To this purpose, they use all Artifices imaginable; they speak the Language of Saints, they writ Books, they look grave and demure, they declare many Truths; which frequently provokes me to say, Who is it that hath put the Word of God in the Mouths of these Men, and who makes us even now find Saul amongst the Prophets? I have attentively heard their Sermons, which are furnished with common Places, with deep and serious Meditations; but, they are so tragically passionate, that they rather become the Theatre than the Pulpit, and are filled with all the rhetorical Flowers that Art can supply 'em with, either to move or please. Whatever good Instructions may be interlarded in their Discourses, they still closely adhere to their ill Principles; for, having no other aim, but the gaining of some Preferment to exchange that, and so rise from Dignity to Dignity, they preach Jesus Christ only with Emulation; they bear him witness, but as those evil Spirits who confessed that he was the Son of God, and going out of one Body, desired leave to enter into another. 'Twould be a matter of little weight, if men disguised themselves only before men, even to the dissembling of their Dissimulation, if they made not an apparent and public Profession of their Hypocrisy before God himself. 'Tis this I call that external, outside Worshlp, that painted Devotion by which they amuse the People with fantastical Gestures, and confused Noises they understand not.  
Yet, we see with what Heat and Eagerness they defend that which they know not, and which they never will, being pleased with an airy Good, rather than with the true substantial Religion; for, that seems but cold and insipid to 'em in comparison of the palpable mysteries of Superstition. Wretched Superstition! pursued with so much Passion, or rather Fury, by so many weak Men and Women, called religious, who are like those who were never at Quiet till they had made a disturbance between those two holy Apostles Paul and Barnabas They make to themselves a God of very difficult Access, who is never to be satisfied, and with whom they have never done; hence proceed all those rash Vows, their Pilgrimages, their numbers of Prayers, and eternal Repetitions. They frequent the Churches more than their Houses, where they go only to torment their Families, which are never pleasing to 'em, unless, in Imitation of 'em they comply with their avaricious Abstinencies. Under Pretence of an extraordinary Piety, they introduce themselves into Courts, near some devout Persons, and into the greatest and richest Families; where some caress 'em, others suffer 'em, but more are troubled with 'em, complain of 'em, rid themselves of 'em, and think nothing so uneasy in the World; and those of the best Judgement, ordinarily, give 'em the worst Character. They find they are ignorant, foolish, timorous, distrustful, and full of idle Scruples, being, for little or no Reason, sometimes transported with Admiration, and then seized with Horror, they are provoked, tormented, amazed, only at something that happens beyond their Capacity of understanding. Any thing proves what they have a mind to believe; a few cunning Tricks, or a false Apparition, pass with them for Miracles. They are persuaded to any thing that is unusual or strange. Counterfeit Jewels are valued by 'em as great Rarities. They often, upon the bare Credit of some Cheat, pay as great Respect to something that has been brought from a neighbouring Mountain or River, as if it had come from that of Libanus, or those of Jordan, or the more celebrated Holy Places of Palestine. I believe, by this time Mount Calvary is made plain, at least, is but common Earth and Dust, all the Sand and pretty Stones being carried away, as holy Relics, to adorn the little Chapels of numbers of devout Virgins, who would believe, they should give but a bad Proof of their good Education, did they not outdo their Mothers themselves in Superstition.  
These Abuses are owned by many, which they forbear not to condemn, and yet practices; so that their Actions belie their Words. For, if they are confined by any Weakness or Infirmity, and would yet be accounted Sons of the Church; Why don't they contribute to its Necessities, to the Relief of the Poor, and its Pastors? Or, if their Zeal is not made remarkable, Why don't they, at least, so act, that their Idolatry be not apparent? But, if you press this Argument home upon 'em, you touch 'em to the Quick, you discover the Poison within 'em, and so far provoke 'em, that they'll not suffer you to say more; and thus do they discover their Hypocrisy. 'Tis not, say they, a hundred Years, since you were not at all; you are Schismatics; Why did you forsake the Church? But, besotted as they are, they should add to this, You will not worship what is elevated on the Altar, or believe, that God can be made of a little Morsel of Bread: You will not prostrate yourselves before the likeness of any thing that is in Heaven or in Earth? and you are scandalised, that the People pay such a submissive Respect to Images and Relics, with Songs of Praise and Devotion. You presume so far, as fully to receive the Sacrament in both kinds, as Jesus Christ has instituted; and will not be contented with that part only the Church allows you: You will understand the Scriptures, the Prayers you make to God, and all the religious Service you are obliged to render to him. In a word, you will not submit to the Authority of the Learned, after the Example of Princes and Governors, or be enslaved either by Tradition or Custom. Certainly, they believe Religion does principally consist in the Succession of Persons, and not in the Doctrine of the Gospel. I can only say of 'em, that they own the Truth but by bare Humane Reason, that they are zealous neither for one Party or other, but close with that which is most to their Advantage, not considering, that the Scripture does condemn the Lukewarm, as well as Murderers and Adulterers. I am obliged here, to confess my own Weakness in accusing theirs, and to acknowledge, that I sometimes look on 'em with Pity, at others, with Anger, and then with Indifference; but, I cannot think on such who have forsaken the Faith, without Horror, as being the worst of men, the lively Images of the first and chief Apostate. These men betray their very Brethren, sell their Religion, are a Scandal to the whole World, making it more their Business to enrich than to save themselves.  
Give 'em the Purse, and they'll continue with you, as Judas, who foresaw not, as these, that in selling his Master he bought his own Despair. Having never had any real Inclinations to the gain of Knowledge, they have always neglected the procuring it, whilst they have made an outward Profession of the true Religion; but having altered their Belief, they become mighty Disputants, and cunning in the Defence of their Change. To this purpose, they serve themselves of all the Reasons that can be thought of, though in their Consciences they know they have none, but the weakness of their Judgement, the natural Depravity of their Minds, or the difficulty they have to reconcile their Ambition and Covetousness with the Disgrace and Poverty of Jesus Christ. Then, the Promises and Favours of great men, have  Charms, with which, these men of mercenary Tempers, easily comply; whilst those who used to command, now court 'em, their very Master's caress and flatter 'em. In a word, the greatest part of Mankind seem born to Slavery; to which, though never so full of Hardship, if bound to it by golden Chains, they submit, nay, prefer it before the Christian Liberty. They are ready even to adore those by whom they every themselves, or where they meet with Honour and Respect; and, as the Heathens, own no other Gods but their Benefactors.   

CHAP. X.  
AMongst so many bewitched or crazed Persons, the wilfully blind, and Slaves of the World, I have sought for some, in whom I might confess to have found such a Purity of Mind, and such marks of their Election, that I might have joined with 'em in the Communion of the Spirit, and by that Bond of Perfection, which makes 'em inseparable from their Creator, and their Neighbour. For, what Satisfaction or Comfort could I find with the men of the Age, before whom we must never, it being indecent (from whence I know not) to discourse of Religion; they either talk not at all of Divine things, or if they do, 'tis after a Humane way? What Pleasure could I have in their Friendship, who hearty differed from me in that which ought to be the chief end of all our Desires and our Hopes? I endeavoured to know the Children of Heaven from those of the Earth; and the meeting one of the Faithful would have been as an Angel to me. But, amongst such Numbers of men, I could not meet with one, though I earnestly laboured after it, being without doubt, less discerning than Elijah, who saw not one in all Israel, where yet there were many.  
I happened in an Age, in which, the men of it did even already degenerate from the first Simplicity and late Reformation; in which, those who styled themselves of the Reformed Religion, followed their very steps who have destroyed the most flourishing Churches. For, they used the same liberty in their Words and Actions, the same superfluous Vanity in their , the same luxurious way of living, which scandalised the Emperor Julian, and confirmed him in his Apostasy. Matth. 24. 12. Iniquity did so abound, that the love of many waxed cold. And to judge of 'em by their outward Behaviour, those who were false Christians, could not be distinguished from the true.  
I thought no where so proper to find those I sought for, as in the most lawful Assemblies; but I could not discover the Church, even in the Church, that being frequented by certain Persons, whose highest Devotion consists in their Looks; who never think the Sermon too long, or their Meetings too often; who would look upon Religion as too cold, did it not in some Acts imitate even Superstition. It is indeed too much filled with those who come only for Company; 'tis their Education or Chance, that draws 'em thither, rather than any hearty desire of improving themselves in the knowledge of the Truth. Hither they come, only to see the World, from whence, the World, in some sort, aught to be banished; where they behave themselves with so little Respect, that 'twould be Injustice to call 'em Hypocrites, since there is no manner of Appearance either of their Zeal or Devotion.  
Their only Aim is to be seen in the most known and public Places, instead of giving God Thanks that he is pleased to permit 'em to be in the Company of Saints; amongst whom, it ought to be of sufficient Satisfaction to 'em, without pretending to other Advantages, that they have room enough only to kneel. There are some, who make the day of rest a day of Labour, and perform the most necessary and just Duties, as burdensome and uneasy Tasks. There are others so depraved, that they hear Sermons, only to find fault with 'em, to wrest their Sense, or scoffingly, to repeat 'em to the Enemies of the Reformation. Many have lost the very Sense of such Exhortations that are plain, pure, easy, and full of Reason; Truth does not at all affect 'em, unless agreeably pronounced by a loud and eloquent Tongue, unless beautified with all the Gaiety and Flowers of Rhetoric. They despise what is intelligible and clear, and judge that unworthy of 'em which the common People are able to understand. They are not to be satisfied, unless we undertake to criticise on some profound mysterious Point, subtly to treat of some intricate Difficulty, the resolving of which belongs to God alone, having reserved the Knowledge of it to himself. They have forgot, that he who hath chosen the weak things of this World to confound the things that are mighty, 1 Cor. 1. 27. As he was meek and humble, so will he that our Knowledge be not immoderate or presumptuous; that he has put his Word in the Mouths of such weak ones who cannot yet declare it so imperfectly, but that those who have a Love for it, must own it, and distinguish it from the dazzling appearance of Falsehood. They have forgot that the subtlety of Language, and cunning Arts of Speech, are used only to harden those to whom he hath so frequently offered his Grace, which they have rejected, to maintain Error with Obstinacy, which passes with them for strength of Argument, and which indeed may be called the Constancy and Virtue of the Reprobate. The truly Faithful need no Eloquence to persuade 'em, that is introduced into the Church when Faith decays; and whenever Art is used to move the People, 'tis an apparent Argument of their obdurate Tempers. Yet, our Preachers find themselves obliged, that they may please their curious Hearers, to become more refined and lofty, to quit the Simplicity of the Apostles, sometimes for the subtlety of Philosophers, or at others, for the sublime Style of Orators. These things are now no more censured than the manners of the Princes of the People; and many ill Customs are so far established in several Churches, that there are very few who either have the Courage, or Strength to remove 'em. The holy men of this Age have trouble enough to strive against the Age itself, and the Devil, in the Person of the Great and Powerful, does insensibly procure a Respect to himself.  
I have met with a Reformation only in Doctrine; and I have not doubted, but that there were some Believers where the Word of Truth was preached: but, 'twas as hard for me to discover 'em, as 'tis for the Wicked to discern the Actions of the Just, or for the Good, the Infirmities of the Wicked. There are found but few, who are always careful to render their Works so consonant to the Precepts of the Gospel, as not sometimes to be drawn off by Promises and Hopes of another kind. Besides, God calls some of every Sex, of each Age, and of all Professions; even those who persecute him, are sometimes called; and, when he pleases, his greatest Enemies are made his faithfullest Friends. Nay, by I know not what sort of Decree, whose Causes are incomprehensible, he, in an Instant, changes those whose Lives are debauched and vicious, and prefers 'em even before such, whose Manners seem to have been perfectly regular, and who boast, that they have fulfilled the Law. 'Tis certain, that the most virtuous fall too often, whether it be from some extraordinary Terror, or some sudden Assault of Satan, or from a Trial by God himself, who does sometimes expose 'em to their own Weakness, that they may not forget themselves, and that they impute not to their own Virtue, what is really an Effect of Divine Grace. The Gift of God has always the strongest Influence upon 'em; for, notwithstanding those Extravagancies they sometimes allow themselves in, or those Errors that prevail upon 'em, it fares with 'em as with the prodigal Son, for sooner or later, they necessarily return to their Father. However it is with 'em, they make not themselves known by any affected Looks, or peculiar Fashion in their ; they desire to appear as other men, not particularising themselves by any odd fantastical Gestures; their Actions are not at all hypocritical, their Devotion serves not as a Snare for their Covetousness, or their Humility as a Mask to their Ambition. 'Tis by spiritual Signs they are made remarkable; if the Body does partake of these, they are Secrets in Physiognomy, the knowledge of which, is reserved to the Author of Nature alone. When the Holy Spirit has once made an Impression on 'em, there remain certain Marks upon 'em, which make 'em shine in the Eyes of the Almighty, as the Stars of the Night, which yet have no Light but what the Sun lends 'em. He alone, who has made the Hearts of men, and can change 'em, does know 'em, and make 'em known to whom he pleases; but, there are many appear Believers to us, who are not so, being capable only of a temporary Faith. Nevertheless, if we may pass our Judgements on Men, I believe that their Conversation does sufficiently discover their Affections: I believe also, that those who truly love God, do infinitely rejoice in the Contemplation of his Works, but more especially, in the Meditation of his Word. They constantly read it, not out of bare Curiosity, or to find Fault with it, not from a vain desire after Knowledge, or mercenarily to instruct others in it, but to inform themselves of the Truth, to seek after Comfort, to strengthen their Faith, and to confirm their Hopes. They have it always, either in their Mouths or Thoughts; and the greatest Trouble they have, is, that they cannot effectually communicate it to those who despise it, who look on it as a Snare to entrap 'em; who fear it as the singing of Sirens; for, their profligate Tempers render 'em incompatible with its Purity. The Spirit of Discretion is an advantage so rarely met with, that only the true Elect know how to choose, and the truly spiritual how to try all things, and keep to that which is good. 1 Thessal. 5. 21. They are not concerned to see so many false Prophets insolently take upon 'em the Name of God, and vainly boast to be the Dispenser's of his Word, which they use only to their own base Ends, and which they expound, as the Devil did, when he presumed to tempt the Son of God himself, and, as he daily does, those who follow him.  
Moreover, they intermeddle not in the Business or Intrigues of this World, but their contempt of 'em makes themselves despisable; upon this account, they appear mean and despicable, they are hated, persecuted, as if their manner of Living, as well as their Belief, did accuse that of others. They don't willingly sided with any Party, unless the Service of God, or the Good of their Country engages 'em to it. And if they aim at any public Employment; they will not underhand make their Interest for it; much less, raise their Estates to the Prejudice of the Faith or Charity. The common Talk amongst men of getting Riches, of making their Fortunes, of building fine Houses, is not their ordinary Conversation: we may with Reason say, their Ambition is much higher than that of others, since no worldly Greatness can confine it. They know very well the right Use of things, what Advantages men possessed of Honours and great Offices, may with Decency, and necessarily claim; but those are ignorant for whom they take pains, who are always heaping up Riches, projecting mighty Designs, and erecting such vast, prodigious Buildings, that their whole Life is not long enough to finish 'em. They believe no one ought to be called either Judicious or Reasonable, but he who in earnest labours after the attainment of his sovereign Good and Happiness; and 'tis with pity they look on those who busy themselves so perpetually about the things of the Earth, as if they pretended not in the least to any part in Heaven. 'Tis with trembling and sorrow they observe the confidence of those who stick at nothing whereby they may gratify their Appetite and Senses; to whom the steps of Goodness seem but as Degrees to Evil; and who become Great and Powerful, but that they may commit all sorts of Crimes unpunished, and tyrannize òver their Fellow Creatures. They absent themselves, as much as possible, from the Conversation of bad men; and because they are less given to Flattery, they are looked on as less agreeable. 'Tis painful to them to be complaisant to those that are displeasing to them, nor can they approve of Error and Vanity; they cannot admire what God condemns, or show any Signs of Joy in their Faces, for that which their Hearts are sad.  
Whatever Trouble or Dissatisfaction they may meet with in this uneasy Conversation, whatever Hatred, or Aversion they have for all these things, their Severity is yet less than their Charity. They don't, under colour of renouncing the World, spend all they have, nor do they advance their own Fortunes by the Ruin of any one. They know they should be worse than Infidels, did they not take Care of their Families, and that 'tis God's Command, That those who work not, ought not to eat, 2 Thess. 3. 10. Therefore, as the day of Rest is kept Holy by 'em, so those of working are employed in honest Labour. But they are so far from believing that they have no other end in this World, but the doing their own Business in it, that they frequently cry out with their Master, Here I am, O God, to do thy Will. And, though they live, or rather languish, (as out of their Element) being alone amidst the Multitude, and Strangers even amongst their Brethren; although their Integrity and purity of Life, is looked on as Folly, and their Strength as Weakness, yet they are not concerned, that they suffer for doing well, and value not their Reputation, if they can but preserve their Conscience. They know very well, that if they pleased Men, they should not be true Servants of God; that 'tis impossible to believe in him, and yet passionately to pursue the Glory of this World, which certainly becomes bitter to 'em, when they begin to have a just Sense of the Sweetness of Jesus Christ. They are satisfied that this Life is but a Passage, a place of Trial, or rather, a Field of Combat, where those that fight not, must not expect either Honour or Reward.  
'Tis extremely difficult, on this occasion, to reconcile the Knowledge of so many great Doctors, with their Obdurateness; I can't imagine how they can think of the Gospel, and yet reflect not on their own Consciences. I am amazed, that such Manifestations as they have, don't oblige 'em to own, and to say, We are out of the way certainly, and the Profession we make is absolutely contrary to that of Jesus Christ and his Disciples. 'Tis said, That such who will live righteously shall suffer Persecution; How then do we suffer? The Princes and People are of our side, we enjoy the Pleasures and Delights of the Earth, our Lot is always on a fair Ground. And if this makes not the Kingdom of this World, what is it that can do it? Shall we reckon the Vows of Poverty, the Fast and the Rigours some of our Party suffer? But, they are so far from being blamed, hated, or persecuted for these things, that they are rather honoured and receive Rewards for 'em. Besides, these voluntary Afflictions are of Humane Invention, and of the nature of those, concerning which, the Scripture says, Who hath required this at your Hands? I wonder, that the Pharisees of the Age have no Consideration of these things; since Sufferings are so nearly linked to the Profession of Christianity, that I know not whether we can say, that those who have not been under some Persecution have yet commenced Christians. For, if in any Province or Country, the Blessing of Heaven, which perchance, favourably countenances the pious Zeal of some one Age, suffers Religion to flourish, and possess the Gate of its Enemies, Gen. chap. 22. vers. 17. and chap. 24. vers. 60. in a little time, Error and Insolence, the common Attendants of Prosperity, the Practices of Satan and his Emissaries, change and corrupt it, make it emulate the Religions of the World, and despise it's own original Simplicity. Shall the Servants be greater than their Master, shall they have the benefit of the Joys he has procured for 'em, and partake of his Glory, without bearing a part in his Torments and Patience? No, No, 'tis necessary that they find their Pleasures amidst Grief and Sorrows, as the Rose amongst the Thorns; and that it fares with them as with Joseph, who became greater by his Banishment; and as with Job, who grew young by his Calamities. They ought to esteem it a singular Favour, as St. Paul did, that is given them not only to believe in Christ, but to suffer for his sake. Philip. chap. 1. vers. 29. and to think that they suffer very little, in comparison of that Reward they hope for. Hope and Charity are the inseparable Companions of Faith, all three together made a true Believer, and these three are infallible Marks of one. I don't mean that Faith which is obscure, blind, weak, and wavering; that is an effect of Birth, Opinion, Custom, and Tradition, that is always doubting, and is easily scandalised, that does not mortify the Affections, that makes us not forsake the World, or ourselves, and which faints under Persecutions. I don't mean that Faith which follows Jesus Christ for Interest and only Advantage, and of all his Miracles, considers that chief which multiplied the Bread. But, I speak of that which is manifest, certain, and constant, that proceeds from the Power of the Holy Ghost, from the Words of Eternal Life, from Prayer and Humility, which is not acquired but revealed, that enters not into the Heart of those who believe after a humane way. I speak of that Faith which removes from us the Cares of this Life; that ravishes us with the Admiration of Divine Graces; that infinitely surpasses the Discourse of Men; that obliges us to glorify him who has bestowed it on us, with Sighs and Groans that cannot be uttered.    

A TREATISE Concerning the EUCHARIST.  
IF Religion was only grounded upon the Opinion of men; if they might serve God according to their own Imaginations, and not his Commands; every Religion would be a good one, and our Intentions alone would be sufficient to recommend each different Invention to us. The World, which for the most part is affected with things present, would be pleased with such variety of Worship; one part of it would not be accused of Heresy, or any other looked on as guilty of Superstition. But 'tis not enough to own a God, or pay any sort of Homage to him, the great business of Religion is, to save men from that Eternal Death which they have merited; but their Minds are so clouded with darkness, and so involved in Sin, that they cannot find either a Remedy against it, or the way to Salvation, or the Paths that lead to Supreme Happiness. What likelihood is there, that the Children of Rebellion, who are under the Curse and Anger of God, should have yet strength enough to recover their Fall, or sufficient Light to direct 'em out of that profound and dark Abyss into which they cast themselves. If they cannot comprehend Divine Truth, and that this Faith must be derived from some other Spirit than their own, why should they pretend to the making of Laws, and so absolutely to determine of Universal Religion. They ought to receive Instructions from an Understanding much more perfect than their own; for indeed they are so incapable to prescribe or command on this occasion, that they are utterly disabled even to obey. I cannot imagine how men can be so presumptuous, and yet so weak and impotent. They are sure become insensible of their Infirmities, they are ignorant of their want of Knowledge, and flatter themselves that their Light is so very clear, that their Blindness cannot be discovered. The same Insolence that at first destroyed 'em, does continue to do so even to the end; they have violated the most holy things, and, if we may so say, have laid their hands on the Ark, against the strictest Prohibitions. Is there any thing more Sacred in Religion, than the Sacrament of the Eucharist? And ought not that to be for ever preserved inviolable, since instituted by him who was Wisdom itself? Yet what part of it is not altered, corrupted, or brought to nothing at all by the Roman Church? What remains then, in the celebration of what is now called the Mass, of that which was heretofore called the Supper of the Lord? 'Tis a memorial our Saviour was pleased to leave of himself, to excite men, not only by Words, but by visible Signs, to a remembrance of that which they never ought to forget. What Signs were so eligible? To what Elements could he have better compared himself, than to those which are most necessary to the preservation of our Lives? He who is that Bread which came from Heaven, for our Spiritual food, and that we might eternally live with him? What was more proper for him to do, than to take Bread, break it, and give it us, since his Body was to be broke for our Sins, and He to be delivered up to Death, that he might procure Life for us? What could He more significantly say, than Take and Eat, since we cannot live unless joined with him, as the Substance of the Bread which we eat every day is incorporated with our bodies, so that it becomes the same with us, and of two Substances but one. The same considerations that invite us to Eat, will to Drink also, unless one could do the Office of the other, as 'tis done in the Church of Rome. But the Cup, being a sign of the separation of the Blood from the Body, is inseparable from the Sacrament, even because the Blood was separated from the Body; for, in the double Action, the breaking of the Body, and the effusion of the Blood, aught to be equally represented. It is not enough then at this Feast to eat, we must drink also, as 'tis customary at all others in the World; for he who invites us to it, does command us to do so, being pleased to suit himself to our Methods of living, and who would have us bear a part in his Sorrows, only that we may partake of his Joys; He being the Beginning and the End of all things, the true Source of those living Waters, whose Streams so refresh the Trees of Paradise, that by those they grow, flourish, and become eternally fruitful. I have not here undertaken to examine each particular part of the Mass, or to compare it with this first Institution, or to search after any conformity to it, where in truth there is none: The Institutions of men are here so intermixed with those of God, or indeed, have rather so quite altered 'em, that we can discover nothing but the pomp and stateliness of the mystery of Iniquity: I will venture only to urge some things on the very words of our Saviour, which are the innocent Original of those Controversies, Seditions, Massacres, and Differences that happen amongst Christians, and which make the reason of our Communion become that of our Dissension. 'Tis extremely difficult to add any thing to the thoughts of so many admirable Persons, who have said all that can be on this Subject, and who seem to have forgot nothing but Brevity; but I, having no other End, than the endeavouring to make myself understood by the stupid and wilfully deaf, 'twould be to no purpose to serve myself of others Reasons, if so be I can make my own persuasive.  
'Tis a manner of speaking usual amongst all Nations, the style of all Languages, to give to a thousand things the name of what they only put us in mind of, and to which they bear some resemblance: This also extends even to Persons: as we say, This is the King, when there is only his Seal or Picture; and, not absurdly, we often name God, when there is only his shadow, or Image. This is a Figure so very common, that 'tis frequently made use of, even by those that understand not one Figure in Rhetoric. This manner of Speech seems to be particularly made use of in Sacraments, not only as a great Propriety, but that 'tis inevitably necessary. Yet the Superstitious, or rather those whose Interest it is, have made it their business to take it literally; and 'tis insufferable to hear 'em impertinently repeating, He hath said it, He hath said it. 'Tis true, that He hath said, This is my Body; but the Apostle adds to it, which is broken for you; and shows the necessary relation between the breaking of the one and the other: For, he took Bread, not to eat it himself alone, but to give it those who were with him; He gave it not as a Sign of his Glorious Body, but as that of his Body which was to be broken for us. From hence 'tis apparent, that the Breaking and the Communion are so firmly joined to this Action, that without them 'tis not indeed a Sacrament. Let those, who so frequently urge, that He hath said it, teach us, after what manner He gave his Body to his Disciples, during his Weakness, before his Resurrection and Glory; as also before his Passion and Death. Is it not in breaking Bread for 'em himself (who was in some sort broken before he suffered) and that by his own hands, and not by those of his Enemies, since the Sacrament preceded the Sacrifice? Is it not according to the custom of all Sacraments, that he spoke of it, in giving it a Name expressive of the Effect, and in saying, that 'tis not only what he represents, but that which he offers to those who desire to receive it? Who perceives not, that our Corporal eating does assist at the same time, and is a means to excite our ●ouls to a spiritual one, which is absolutely dependent on Faith? 'Tis certain, that many have been afraid, after the Blessing, to give the Bread the name of Bread, lest it should be taken for ordinary Bread. But, St. Paul calls it Bread four times at least, for fear, that as by the Capernaites, or Romans, it should be taken for Flesh: he said also, the Cup is the Communion of the Blood of Christ, for fear it should be believed the Blood itself. We cannot, doubtless, approach these Sacred Signs with too great Reverence, since by their means, the things they signify are conveyed to us, or at least, so offered, that 'tis but desiring 'em, and we may receive 'em. Faith serves as a Mouth to us, and our Souls, in some sort, eat and drink the Body and Blood of Jesus Christ, as our Bodies eat and drink the Bread and Wine which represent 'em. Thus the Fathers, to stir up a People's Devotion, and engage 'em to the profound Respect of Holy Things, used certain ways of speaking, which were not to have been believed, had they not been figurative. Their mighty Zeal, which persuaded 'em they could never say too much, left 'em no room to imagine that their Metaphors, Metonymies and Hyperboles, would one day pass for Articles of Faith. They could never have thought, that from the Flowers of their Rhetoric, would have grown such a monstrous Doctrine, or, that from the Weakness or Malice of men their serious and devout Meditations would have been turned into Chimerical Notions.  
But, having endeavoured to improve each others Expressions, they have unhappily contributed, without thinking of it, to a Mystery they as yet knew not, and have by their Arguments, helped to strengthen its Abuse. Their Evidence is every day cited to this purpose, the Transports of their Thoughts, and their extraordinary heights of Speech, are urged as undoubted Testimonies of the simple Truth. Though the same Writings of these Fathers are so expounded, that we may say of them as of the Holy Scriptures, That those things which are clear and manifest remove the Scruples raised by such which are difficult and obscure; yet the great Doctors of the Age, whatever Reasons have been shown 'em to the contrary, forbear not to impose on the Credulity of the People; who, as the highest Peice of Devotion, daily worship a bit of Bread, and in this are so far prevailed with by Custom, that they are even ready to massacre those who will not believe it. Add to the Errors of Speech, the long Conversation the Primitive Christians held with the Heathens, of whom they have not only borrowed Temples, Altars, and Images, but also, Habits, Gestures, Numbers and Mysteries; you'll find, that after their Example, they have omitted nothing that may render their Religion pompous, and suitable to the Grandeur of the World, that they could not stoop to the simplicity of the Gospel, preferring rather the Appearance of things, than the real Truth.  
Those who have read but a very little, must confess, that they scarce see any thing in their Churches, which they have not borrowed from the superstitious Gentiles: And, not to speak of any thing but what relates to our Subject of Discourse, they worshipped no Images but what must be consecrated; being persuaded, the Deities they represented were fixed to 'em, by the power of their magical Operations. Those Christians who have not been satisfied with the Terms of Blessing, and giving of Thanks, have been so pleased with that of Consecration, that in time they believed a Virtue and Efficacy in it? hence proceeded the Observation of many mysterious Ceremonies, an Affectation of certain Words often repeated, besides a Presumption of adding others to those of Jesus Christ's, that they might not be wanting either in their Numbers or Virtue. Hence arose the Name of Transubstantiation, so ill understood, and so ill made use of, that without the Explication they give of it, 'twould not be, in the least, significative of what they design it. This is a Doctrine, which as much as 'tis possible, destroys the Humanity of Jesus Christ, and which frames to itself a God in which, no reasonable Creature can believe. This is the Source from whence flow such Streams of Contradictions, and unallowable Consequences, that they both scandalise and discourage the greatest part of Men, they obstruct the Conversion of the Infidel, and confirm the Atheist in his Unbelief. 'Tis indeed a horrible Abuse of those Sacramental Words, This is my Body, to place a Power in 'em, in these lattertimes, of changing the Bread of the Eucharist into the incorruptible Body of Jesus Christ, to be received in by our corruptible ones, without any Need, or our finding any extraordinary Effect or Advantage by it. The Text is much more express, that says, The Word was made Flesh; yet no one believes, that by Transubstantiation, the Divine Nature was changed into the Humane: So from the Sacramental way of speaking, that says, This is my Body, no one ought to infer, that the Substance of the Bread is converted into the Substance of the Body of Jesus Christ. What Virtue, what efficacious Use has not been allowed to Baptism, both by the Scripture and the Fathers? By it, we put on Jesus Christ, and partake not only of his Death and Burial, but his Resurrection also. By it, we are in an Instant made new Creatures; we pass from Sin to Justification, and ascend from Earth to Heaven. However Holy and Celestial the Eucharist is, what more abundant Graces can it bestow on us, than the Confirmation of these same Privileges, the Operations of the same Spirit, the first Fruits of the same Transfiguration and Glory? Yet, for this only, the Learned of the Times have sought out many Inventions that exceed the Capacity of Men, and subvert all Orders, and the very Principles of the True Doctrine. From their hollow brain is produced an idle vain thing, that is void of all Substance, a real Apparition, which presents itself only to the Eyes, but deceives all the other Senses, that offers Violence to our Minds, and imposes on our Understanding and. Reason. A Body that has neither Extent or Quantity; an indivisible Point that comprehends the whole; Blood that contains the Body in which it is contained; at the same time solid, and yet to be drank. What is really Corporeal, they annihilate, and make a Body of that which is truly spiritual. They utterly spoil the Sacrament by taking the Substance from it; they destroy the Body of Jesus Christ, by robbing him of all the Proprieties of a Body, only attributing to him those of a Spirit. 'Tis not then to receive the Sacrament, unless we have what it exhibits, viz. A substantial Sign: To be denied, that is, to be deprived of what is signified; since in this Sacramental Communion, the one goes not without the other. But, either let 'em tell us what is its Substance, what its Elements, what its Figure, what its Relation, or let 'em confess that 'tis not necessary to represent him in Figure, who is present in Person, or corporally to receive in the Host, the Sign and the thing signified together. In effect, 'tis incoherent to be sacramentally present, and yet really so: The Sign is not what it signifies, or the Picture what it represents; the Union of these things is made by Relation, not Substance.  
The matter in Question is concerning a Spiritual Nourishment, represented to us by a Corporeal one, without which, the other cannot be: For, what Relation is there between a Sacrament made up of Accidents, an appearance only of Bread, and the real Body of Jesus Christ, broken, by which, we are nourished to Life eternal? What subsists not, cannot be the Representation of a Substance; and to represent a Body by what has no Body, is to represent a Being by no Being, Every thing by Nothing, and if I may so say, the Truth by Falsehood. Hereupon, they make Expositions so very obscure, and Distinctions so intricate and confused, that they cannot possibly make others understand that of which they themselves are ignorant; and you cannot disturb 'em more, than to put 'em on making plain even their own Explications. It has always been believed, That the Mind did better apprehend things, than they could be expressed by any Words: but these men imagine they express what our Thoughts cannot conceive: And when they have said all they can, they have Recourse to the Omnipotence of God, without taking the least notice of his Will. If we are to believe 'em in this, God is not Omnipotent, unless he can destroy those very Laws which he made to be eternally inviolable; unless he can contradict himself, and belie the Truth. He is not omnipotent, unless he can make a Humane Body to take up no place at all; or at least, that the Whole be comprehended under a Point or Atom. He is not Omnipotent, unless he can make the Colour and Taste of Bread to subsist without the Bread itself; that is to say, That Accidents are not Accidents, which, they pretend, is every day done by him, in favour of these Gentlemen, by a Miracle, which no one can evidence, having never perceived any thing of it; or rather, by a Mystery that surpasses all sorts of Miracles, kept hid and undiscovered only to be a Refuge for Presumption and Ignorance. Who can patiently hear these Doctors, and not slight 'em? It is not enough that God is incomprehensible, they do all they can to make him disbelieved. They shelter themselves under a Divinity, falsely so called, that consists in critical Questions and difficult Answers, made insignificant by their own Subtlety, that affect the Ears with Sound and Noise, but not at all the Understanding. They own a Sacrament, which they emphatically pronounce; and which, to speak properly, signifies nothing, unless taken in the sense of the Reformed Churches, who believe, that our Communion cannot be but Spiritual so long as it is Sacramental. By such like extravagant and vain Expressions, they take off all the Difficulties can be urged to 'em, and entertain their Hearers with airy and idle Imaginations, by which, they take Pleasure to deceive themselves. They say, there must be a Sacrifice in the Church, against that place of Scripture, There is no more Offering for Sin, after that which has been once made for all. Heb. 10. v. 10. 18. They will have their pretended propitiatory Sacrifice, and that of the Cross, to be but the same thing. Besides, they will have the Bread of the Eucharist changed into the Glorious Body of Jesus Christ; and I know not how they allow to the same Subject, Passion and Glory: we must receive him whole, in remembrance that he was broke; and living in Memory of his Death; and tho' at their desire, he comes every day to 'em, both in his Humane and Divine Nature, yet we must not forbear doing these things till he come. This is called Consecration, that is, taking away the Substance of the Bread, and only reserving its Accidents, therewith to cover the Body of Jesus Christ. This is called sacrificing him, in Remembrance of himself, for the Redemption of the Living and the Dead. This is called eating him corporeally, altho' the Flesh profits not at all. And although all these things are confuted by contradicting themselves, yet that never to be dried source of Miracles, Transubstantiation, reconciles 'em all, in defence of a Temporal right that usurps the Name of Spiritual. However it is, the Sacrament cannot be referred but to the time of the Sacrifice; and 'tis not to celebrate the memory of that, by supposing any other Body than that which was broken. 'Tis not that Blood which remained in the Veins of the Body we are to drink, but that which was shed, which, though worthy of having been received in the Vessels of Election, yet fell on the Earth, and consequently, cannot be drank, but spiritually. The Sign cannot contain more than the thing it signifies; and we take it really, tho' after the manner that the Spirit and Faith make things real. If it be true, that the Bread contains the Body whole and entire, what does the Wine add to it? What signifies the Superfluity of two Signs? 'Twas in vain the Lord commanded they should be taken separately, if one contains the other by a necessary consequence of this Transubstantiation. 'Twou'd be no great matter if it only produced superfluous things, if it did not such monstrously strange ones, that we dare scarce mention 'em, being so very offensive to those who maintain 'em, that they have not the Courage to hear 'em. To what end had the Son of God, supping with his Apostles, eat his own Flesh and drank his own Blood? Was his Body glorious before glorified, or else, Had he two Bodies at the same time, the one passable, and the other impassable? What necessity in these latter days, more than in former, obliged him to exhibit himself as Corporeal Food, to be exposed, as we may urge to these Doctors, to be eaten by the most abject Creatures of the Earth? But, let us pass by in silence these many Inconveniences which they themselves infer from this so ill-grounded Doctrine; and to palliate 'em are obliged to have Recourse to Rules, and Canons, which were they not Superstitious, we would call Ridiculous. Let us only add, that if the Body of Jesus Christ be enclosed in the Sacrament, we may eat it without believing in him: Thus Infidels obtain more than they require.  
They eat of Celestial Food they have not asked for; nay, their very Contempt of it does not hinder 'em from it, since they cannot receive the Sacrament without eating it: but they are so far from eating it, that Believers themselves do it not as 'tis understood by the Church of Rome. They receive not with the Sacrament, the Divine Essence, but the Virtue and Essicacy of the Flesh and Blood of Jesus Christ: and, since the Wicked cannot partake of his Graces, it follows, that those Graces are not joined to it by Consecration. 'Tis not the Words pronounced, but believed, that make Jesus Christ communicated in the Sacrament. 'Twould be strange, if he must be unworthily eaten by his very Enemies, and that he who is Holiness itself should every day enter into their defiled bodies, only to render 'em more guilty, and that he might have more Reason to condemn and punish 'em. On the contrary, 'tis the Devil that would enter into 'em, as he did Judas, when our Lord gave him the Sop. How is it possible, these two Guests so irreconcilable, can agree together? It is not credible, that being filled with the most sovereign Good, we should only have a sense of Evil from it; we receive our Saviour, that we may be saved, the Wicked take only the consecrated Signs; and because such, they commit Sacrilege, and render themselves guilty of Treason against the Divine Majesty, because they have no regard to the Institution of Our Lord, contemn his Offers in it, and deny its Virtue.  
They publicly take his Enemy's part, they again spit in his Face, they crown him with Thorns, they strike and crucify him: 'Tis thus they eat of this Bread, and drink of this Cup unworthily; 'tis thus they eat their own Condemnation, not discerning the Body of Jesus Christ. For, the Symbols, Seals, and Pledges of his Love, are accounted himself, by those who believe in him, it being Faith alone, which makes the Signs inseparable from the thing signified. 'Tis heavenly Food, given to no one for his Condemnation, but only for his Justification; for Life, and not for Death; not being under the Accidents of Bread, or in the Bread itself, but in the Heart of those who receive it. Thus the Bread ceases not to be Bread, but to be common Bread; it loses not its Substance, but acquires Sanctification, which changes not its Nature, but adds Grace to Nature, for the sake of those that believe. The Mystery of the Incarnation unites us to the Body of our Saviour; Faith, with which he inspires us by his Word, unites us to his Spirit, which double Union is confirmed to us by the Communion of Sacraments. But, as our Union with Jesus Christ, cannot be perfect in this World, by reason of our Sins, and Death, which is a Consequence of 'em; so, though we take the Symbols he gives us corporally, yet 'tis neither possible, or necessary for us to take what they signify, but spiritually: For, if we take his Body, as the Church of Rome imagines it does, our Infirmities could not bear his Glory, the stronger would overcome the weaker, we should doubtless perish, or his Virtue would even then blot out all our sins, we should in an instant be transformed, and become incorruptible and glorious, we should be assured never to see Death. But we partake not of one of all these but by the comfort the Spirit gives us, but by Faith, by which we rely on his Promises, and but by that Hope we have of a Life to come. Thus to eat the Body of Jesus Christ is to hear his Word, is to believe in him; to behold him on the Cross, loaded with our Sins; to be truly sensible of his Wounds and Sorrows, and to confess, that by the Satisfaction of the Son, whose Merit is infinite, we satisfy the Father whom we have infinitely offended. 'Tis to be inflamed with the love of him who has so very much loved us; and to assure him, (as we do all those we love) that he is always in our Thoughts, that he fully possesses our Hearts; that he is the Soul of our Souls; and, to use his own terms, that He dwells in us, and we in him. In fine, To eat the Body of Jesus Christ, is to have a fresh and lively sense of those Favours he has bestowed on us, and to think that we are not only his Servants and Friends, but his Brethren, his own blood, bone of his bones, flesh of his flesh, and that we are part of that Church whom he has honoured so far as to make his Eternal Spouse.  
Behold what is the Meat, and the Drink which are not given to all sorts of Persons, which satisfy, and quench the Thirst of those only, who hunger and thirst after Righteousness. But the Men of this World have not truly relished the Simplicity of this Institution; they would heighten the Lustre of this double Sacrament, and do all things according to the Example, or rather, in Emulation of the Superstitions of the World. The Name of Religion, of a Church, and even of God himself, who served 'em but as a pretence to make themselves more honourable, to procure with more Ease, earthly Advantages and Preferments. Besides this, I have often thought what lawful and necessary use they could make of this Transubstantiation; 'tis what they themselves could scarce tell, if so be they would consider the common cause of Salvation, as well that of the Jews as of the Gentiles. These prodigious Errors are the true Causes of all that Mischief which happens in the World; and Mankind will be so long infested with Judgements, as Superstition continues to corrupt Religion. But the Divine Oracles give us Reason to hope, that the days of Sorrow will be shortened, and that God will confound the Wicked by the Breath of his Mouth. The Time will come, that Children shall abhor, and detest the Belief of their Fathers, and will say, Is it possible that our Predecessors have been so silly and stupid, or so extremely hardened by Custom, or so very careless in search of the Truth, to have believed things altogether incredible! What Spirit of Pride, what high Presumption, has possessed these Councils, who have imagined, they could appoint better Orders for Divine Service, than the Providence of God himself had done, by the Mouth of his own Son? I will then conclude with the Wise Man, or at least, with his Translator, who makes him speak after this manner; Ecclesiastes chap. 3. vers. 18. I said in my Heart, concerning the Estate of the Sons of Men, that God might manifest them, and that they might see, that they themselves are Beasts.   

A DISCOURSE In which the Author gives his Reasons why he Prefers the Reformed Religion before the Roman.  
YOU have been so kind, Generous Aristander, not only to suffer, but command me to give you a short Account of the Reasons that invite me to separate from the Church of Rome, to close with that of the Reformed. 'Tis with all my heart I desire to obey you, yet not without an Apprehension that my Obedience may not suit with that Respect I own you. I fear my Belief may in some sort appear injurious to yours, and that when I confess, with the greatest sincerity imaginable, my nearest Thoughts to you, they may be so displeasing, as not to be suffered by you. You shall have no reason to accuse me of wresting the Sense of the Scripture, or interpreting it according to my own Fancy; for I will not quote many Passages out of it. You shall have no reason to mistrust my Arguments, as being nice or subtle, not designing to meddle with any Controversy, for I'll leave that to the Schools and Books, believing nothing can be said more concerning it. I will serve myself of no Rhetorical Colours or Artificial Eloquence, intending to make my Discourse as plain and ingenious as my Thoughts are; I will entertain you only with those things your Eyes see, and your Ears hear every day, but Custom hinders you from having a due consideration of 'em.  
First, I must needs say, that nothing is so amazing to me, as to observe the Name of God every day in the mouths of those who know him not, nor indeed will they at all make it their business to do it. They discourse of him according to their own Imaginations, and invest him with Qualities barely Humane, and so become guilty of the same fault with Pagans and Idolaters, who made to themselves God's according to the vain Suggestions of their own Thoughts. Some take their Religion by chance, and stand up in defence only of what was first imprinted on 'em: Others, susceptible of all sorts of Opinions, follow that only which is the most convenient for 'em. Whosoever, to this purpose, will act only as his Natural Reason dictates to him, or believe but what Men like himself persuade him to, will be capable of pursuing all Religions, one after the other, and by consequence will really have none at all. If men were to receive no instructions but only from Men, they would find it extremely difficult to make a true choice of what might yield solid Quiet, and Ease to their Minds. Each Sect has its Doctors and Logicians, who all believe their own reasonings grounded on Reason itself. They neither want Natural or Artificial Logic, which they pervert, and so raise from it numbers of odd Chimaeras, called by them un-erring, invincible Arguments, which swell 'em with Pride and Vanity, and make 'em love rather to appear reasonable, than really to be so.  
Truth, in their mouths, seems to put on all manner of shapes, or to speak more properly, Bare Probability passes with them for Truth; and in this multitude of Opinions, he who does not closely adhere to some Principles, knows not which to embrace. Every one is not able to discern false Teachers by their Doctrine. For it being now both subtle and obscure too, we may call it a Learned Ignorance, that raises more Difficulties than it can resolve, and does rather multiply Doubts than clear 'em. But however, since the great Point in Question is the Service of God, to live well, and to attain to Salvation; it is necessary that those who furnish us with Precepts, give us Examples too. 'Tis necessary that such who are our Guides, lead the way. 'Tis thus they may procure the name of true Pastors; and 'tis the most certain means, by which we are taught by Jesus Christ himself to distinguish and know 'em. 'Tis true, that if Men were to be judged only by their Works, there would be found but very few who were not extremely guilty. But without doubt Religion is much corrupted, since those of the Church are become worse than Laymen, since their vicious and debauched lives render 'em intolerable to honest men, make 'em abused by their own People, and deserve to be hated by all the World.  
I have not much wondered at the different Opinions of Pagans, and their Philosophy; but I must confess, the Division amongst Jews, Christians, and Turks,, has seemed very strange to me, who ought all to be united, who had nothing more to wish for, when once they had learned there was a Divine Word. Above all, I could not observe, without horror and pity, so many different Parties amongst Christians themselves; and amongst those, I am obliged to say, I found that the Worst, which would peremptorily force us to believe, is the Best. 'Tis that Party which seems to have made a collection of all the Errors in the World, and from hence only has merited the name of Universal. 'Tis that which is rich only by borrowing, not being able to bear with the pure simplicity, not to say the Poverty of the Gospel. 'Tis that which has not been contented to have the name of a Church common to others, but would, for itself alone, set up a Title of Sovereignty, pretending no Spiritual things can be disposed of but by its Order; and thus by a Presumption as ridiculous as insolent, calls itself the Absolute Judge of the whole World. But 'tis that also which is easily known, however we observe it, either by its Leaders or Followers, its Stateliness or Poverty. We need no great Learning or Subtlety on this Account, so many Controversies are useless, since it sufficiently makes itself apparent; it at first sight shows itself to any one who will take the least notice of it, its Works do plainly enough manifest its Doctrine. But if we will yet make a farther discovery of it, we need but read the Scriptures, and compare the matter of 'em with the Practices of this Spiritual Head and its Party. It may be you'll ask me, what I find so strange in it? I answer, that I meet with what does really astonish me, and what in my Opinion, should others too, as well as myself. I observe in it, I know not what, that does both grieve and fright me, that fills me with compassion, and strikes a terror upon me, which I ordinarily express by Sighs and Groans. I observe I know not what Political Order, that subsists by Traffic, and the Sale of Spiritual things, that uses the Name of God, to make the Laws of Men more regarded, and to oblige the People willingly to pay such Impositions as are laid on 'em. Doubtless, there is no Monarch has fairer Pretences to make himself obeyed, and his Monarchy Universal. But this Scarlet, this Purple, these Crowns, do rather belong to Emperors, and Terrestrial Princes, than to the Ministers of Jesus Christ, who has assured us, that his Kingdom is not of this World, John 18. 36. Which is a certain Argument, that under the name of Spiritual, this Temporal Power is but a Tyrannical Usurpation, much more grounded on the Predictions of the Revelations, than the Precepts of the Gospel. 'Tis an Empire, whose Princes are as so many Slaves to Ambition and Covetousness, whose Votes are to be bought, and who, in the Election of a Head, that has no Power but what he attributes to himself, do bear a part even with Kings; who are scared without reason by his imaginary Thunder. What likelihood is there that the Truth of God, or rather God himself, can be found amongst so much corruption and Bribery, which fills the Conclave? That Holiness cannot be fixed in its Throne but by the mercenary suffrages of these Men; That St. Peter cannot preserve his Chair safe, but by secret and unjust Contrivances? What likelihood that men led by Interest, which doubtless is the greatest God they own, and men whose manners are so impure and depraved, can any long time agree with the purity of the Gospel? And by what Vices could they more justly fall into a Reprobate sense? 'Tis really a very strange thing to me, that the Doctors of the Roman Church imagine themselves, upon an ill-grounded Presumption, to be the most reasonable of all men; and perceive not that they may err as well as those who cried out, The Temple, the Temple, Jer. 7. 4. as they do now the Church, the Church. If it be so that it cannot err, why could not St. Peter, from whom it receives this great Privilege, bestow it on that of Antioch? What could his Death contribute more to it than his Life? What signify Places which have not had any particular Promises, or Seats which are not more ancient than others? In what have the Errors of Asia outdone those of Europe? What Holy Oracles have ever foretell that Rome should be the Jerusalem of the Universe? What an unhappiness has it been to other Churches, that they have not been able to continue even one Age without their Impurities, when the Church of Rome alone has been for fifteen free from Error? If she must persevere in the Faith, even to the end, what did St. Paul think when he placed her amongst the wild Branches grafted on the Olive tree, and consequently more liable to be cut off than its own natural ones; and why would he pronounce a threatening upon her, which was never likely to come to pass? Those certainly who have designed to build her up, have ruined her, and those who have enriched, have destroyed her. 'Tis extremely hard to make a just agreement between the love of the things of the Earth, and those of Heaven? Or can Faith, Piety, or Virtue, subsist long amidst Luxury and Abundance? Corruption generally gins with our Manners, which, when once so perverted as to arrive to their height, they have no manner of Respect for those things that are Sacred; nothing then so Holy or Religious, which they turn not into Profaneness. 'Tis then men cannot away with the pure Doctrine; 'tis then they make Doctors after their own fashion; that those are invested with Authority who least deserve it, and who insolently violate the Divine Commands. 'Tis then their Preachers become fearful and cowardly, holding many things as indifferent, which are indeed very pernicious; and thus at length they allow, what at first 'twas uneasy to 'em even to connive at.  
The Romish Religion has been too long consistent with the Power of the World; the Princes and Nobility, the Magistrates and People side with it, and have, for many Ages supported its Authority. This is a sign of it's not being the true Church, since that frequently needs Trials of Affliction, and whose greatest Enemy is the World itself. I must confess, that sometimes the Preaching of the Gospel does convert whole Towns and Provinces, nay, even Kingdoms; but they continue not long without disturbance; the Jealousy of their Neighbours, the Treachery of their own People and Servants, set on foot by the Church of Rome, and, what is worst of all, their abuse of God's blessings, and their prosperous Condition, which is generally attended by a corruption of Manners, do in a little time create to 'em Crosses and Disquiets. Their Tranquillity and Peace would be extraordinary and wonderful, if it lasted one Age; but this Terrestrial restingplace is not appointed for their Happiness. How long has the Reign of Jesus Christ been that of this World? how long have the Nobles, the Learned, and the People, submitted to the Jurisdiction of the Church? How long has it been that true Christians have not been persecuted? How long since Servants are become greater than their Masters? And by what new Gospel have they made even Caesar's, and the Princes of the Earth Tributary? No, no, there is no Society of men (let 'em be what they will) can have the name of a Church by any Temporal Estate, but by the alone Profession of Embracing and of teaching the incorrupted Doctrine and the Truth. Thus the Doctors of the Age, with an insufferable Confidence, brag that they have not in the least altered, either the Commandments of the Law, or the Articles of Faith, but that they have closely adhered to the very foundation of 'em. But is it not to break the Law which God pronounced with his own Mouth, and writ with his own Hand, sometimes to accuse it, of being insufficient, and then of superfluity, and to retrench such words from it, as they like not, when they deliver it to the people? Is it not to violate the Faith, to apply themselves to any other Mediators than Jesus Christ, and to subvert that Order he has appointed both for a Form of Prayers, and that of Sacraments? Those who have but an indifferent knowledge of the Pagan Religion, must own that three parts of what they see practised in the Celebration of the Mass; as to their Habits, their Gestures or Ceremonies; were the invention of, and established by Numa Pompilius, King of the Romans. Yet no one has so much as thought of making him pass for a Prophet, or a Messenger sent by God seven hundred years before the coming of Jesus Christ, to declare what sort of Worship and Religion that of the Christians should be. But hereupon to satisfy you, they give you fine words, telling you, that these Ceremonies of the Heathens by introducing of 'em into the Church are sanctified. By the same reason those things that were borrowed by the Jews of Idolatrous Nations, and which they brought into the Temple, should have been sanctified even by the Temple. But neither Priests, or Prophets ever imagined they could appease the jealousy and anger of the Eternal, by a specious excuse so well devised. 'Tis unseasonable to use the flowers of Rhetoric, and to entertain those with glittering colours, and appearances who only search after, and stand in need of the Truth. 'Tis in vain to endeavour to please the eyes of those whose Hearts are grieved for their sins, who tremble at the voice of the Lawgiver, and who believe the Divine Institutions so very Sacred, that those are looked on by 'em as guilty of Sacrilege, who dare be so bold as to intermix Humane Inventions with 'em. I own that I cannot go into their Churches with a satisfied Conscience, without a great disquiet to my mind. For I see nothing on every side but the Pomp of Paganism shining forth, but such things as are displeasing to the Eternal, and which provoke his Jealousy. I only see Altars and Chapels, each of which has its Patron, and are admirably beautified, in emulation one of the other, by the presents of Ladies, and superstitious Trophies. How! you'll say, is not Jesus Christ Preached here? Yes doubtless, his name must be made use of to gain a Reputation to what is said, and fairly to put off the rest of their Inventions. But consider a little, and you'll find that Leaven mixed with it, of which we ought to beware; that dreadful poison, and that Character of Paganism. You'll perceive a Style that has little of that of the Scripture in it, but very much of the Schools and profane Authors, and their chief Divinity generally set out with Allegories, and some Meditations of the Fathers. You'll meet with a certain Miscellany of Common-places, some ingenious pieces of Wit that please the Ears, and whose end for the most is not so much for the Preaching of the Gospel, and edifying of the People, but for the praise of the Preacher. It is palpable, that the Spirit of God does not inspire 'em with these things, however good they may be in appearance, since they seem to be said or done only to procure applause to the Ingenuity of men. I know there are some amongst 'em who desire to be accounted more sincere than the rest, by publicly professing that they only Preach Jesus Christ Crucify'd: But presently they belie themselves, and give demonstrations of their being not less Superstitious than those they teach, by committing with 'em open Acts of Idolatry. I could never like these Famous Preachers or Writers, who sometimes find fault with the Jesuits, and then with those of other Orders, who seem to endeavour to make a Reformation in some Points of Doctrine. These are those refined Hypocrites, who strike at some head of this Hydra, but never go to the Belly. If there were no Cardinals Caps, or rich Bishoprics to be hoped for, they would not much care to be, or indeed seem better than others. For after all this do they not pray to Saints? Don't they observe their Feasts? done't they fall down before Images? done't they go every day to Mass? This is the fullness and complication of all errors, the source of all evil. This is that wonderful Sacrament, which since its first institution has extremely changed its nature, and which was not ordained to be exposed as a sight only. This is that invisible Miracle, that incredible sign, without Elements, in which there is nothing that can be broken, nothing that can nourish, nor any thing which has the least conformity with, or relation to the things it signifies. This is, if we'll believe those of the Church of Rome, that true Supper, at which Christ made a propitiatory Sacrifice before he was Sacrificed; at which his Body became Spiritual before he was glorified. What airy fancy! what strange Doctrine, that would persuade us that the Body of Jesus Christ, which, except sin, is altogether like ours, is whole on the Table, and whole under the accidents of the smallest piece of bread that can be imagined; that 'tis covered under a Point or Atom? Is not this to belie, and utterly destroy the Humanity of the Son of God? Is not this to place Death in the room of Life, and to make our Adoration of no effect at all, instead of bringing us to a serious Contemplation of the Being of Being's, and of him who is really Man, as he is truly God.  
This imaginary Transubstantiation is so full of Contradictions, that it renders the Learned more ridiculous than the most ignorant of men. It has Consequencies not to be pronounced without Horror, and which those who defend, cannot hear of, without Transports of Fury. What wilful Ignorance, what blind Passion, what Curse, what Obstinacy, does hinder the Exercise of their Minds? Open your Eyes ye stupid ones, use that Understanding which is left you, and consider that the same Communion, and the same Faith serves the Jews and the Gentiles; and that whatever Privilege one has had above the other, they are chief distinguished by Time: The one believed in him who was to come, and the other, in him who was come: The former had no need of Transubstantiation, and the latter judge it not necessary. The Priests, who are believed to make every day this miraculous Change, and by that, receive within 'em the Holy of Holies, should be extraordinary sanctify'd Men; and yet their Lives are so corrupt and vicious, that their Names, for a long Time, are become infamous even to a Proverb. I could never approve of their Masses, their Matins, their Vespers, or indeed, of their Prayers, which are made in a Tongue the People understand not; a true Sign of their Slavery, and the Roman Tyranny.  
I liked not those Traditions which are loaded with so much Heathenish Superstition, that Purgatory, those pretended Satisfactions, their Singing, their Feasts, their Fraternities, their Processions or Pilgrimages, their presuming on their good Works and Merits. After their manner of proving these things by the Scripture, there is nothing in the World but may be proved by it also. They forcibly deduce 'em from some Passages, in which, neither the Prophets or Apostles would have been under figurative or obscure Expressions, had they been necessary to the Christian Worship. They have boldly set up Saints in the place of Gods, and their Canonisations of Men instead of that of God's, without considering its Consequence. In the mean while, the World groans under Multitudes of different Orders, which they every day institute, sometimes under one Name, and sometimes another. They care not though they ruin Houses, and whole Families, if they can but advance their own Interest, and leave enough to establish themselves under Retreats of Idleness. Children, by their Persuasion, disobey even their Fathers, and under Colour of devoting themselves to God, and to frequent Prayer, they give themselves up to the imaginary Devotion of certain hollow Brains, and to the unprofitable Actions of a vain and ridiculous Obedience. And 'tis certainly apparent, that the more these things increase, the more does the Anger and Judgements of Heaven afflict the Earth. I can't imagine, how the Austerity of some, agrees with the Licentiousness of others; for, 'tis often observed in the World, that there are several bear the Name of Monks, who are far from being such. They cunningly wheedle themselves into Houses where they can get any Advantage, and holding the Women captive, enslave the Men by their Means. Some are professed Litigious men, and yield not in this to their very Abbots; others are solicitous, and make whom they please to gain or lose the Cause.  
Besides, I could never endure those Pagan Imitations, their Shaved Heads, which look as if bald. They seemed to me, to have taken something away from the Shape and Beauty of Men, which God had given 'em; they were so far, in my Opinion, from bearing the Character of Holiness, that nothing looked more deformed and ugly. I have always been rather displeased with, and indeed detested, than admired their Hoods, their Cowls, their nasty Habits, and naked Feet. God having created Man after his own Image, endued him with the most perfect form of all Creatures; yet they have made it more frightful than that of the most monstrous or wildest Beasts.  
Since Jesus Christ is come, Figures and Signs are needless, unless such which he has appointed. 'Tis not bare Feet, or bald Heads, but Mouths to publish the Gospel, that we want. I abhorred likewise to see several go about cheating the World, pretending to be possessed by some Spirit that taught 'em to show cunning Tricks, as not long since, those of Loadun and Lovuriers, of which People have been undeceived, I would say to their Shame, if they had not wholly lost it.  
I have not easily given Credit to their Miracles, whose Doctrine I could not believe. 'Tis the last Refuge Satan has, when he has lost his Cause, to endeavour to dazzle us with false Lights, and fright us with Apparitions. The Adventures of Kings, Princes, and People, are represented by our Comedians; but the Religious, pretending to be possessed, play the part of Devils, and act the Comedies of Hell. I have thought, that if their Doctors are extravagantly learned the People are brutishly ignorant; and that it pleases God, that his Children should be moderately wise, that is, supplied with such a Wisdom that suits not only with the Capacity of Philosophers, but with that of Shepherds and Fishermen; not such who are really Brutes and Sots, who knew no farther than the Animal Life, who take Pains only to eat and drink, and so die as they have lived.  
I have observed that those devout Souls which are so mightily esteemed, are zealous without Knowledge, superstitiously Religious, have not a true filial, but servile Fear of God, which instead of easing, does without Intermission torment 'em; and at length, having made both Body and Mind uneasy, does equally destroy 'em. They pray much less to the Creator than to the Creatures; they contemplate Jesus Christ, the Virgin, and Saints in pieces of Wood and Stone, which are so far from being like 'em, that they do 'em great Wrong; and whatever they may tell us, when they prostrate themselves before Images, since the Body cannot at all act without the Motion of the Soul; their Minds, without doubt, are fixed upon 'em, as well as their Eyes. 'Tis true, many of 'em are taught to say, that they do not adore in 'em what we apparently see 'em do: They distinguish Adoration, and please themselves to give different Names to things which they alike practise. They are become so subtle, that they belie not only our Senses and Reason, but their own too, being almost persuaded, that they do not that which is done by 'em even with so much Heat and Fervency, and in the sight of the whole World. The People who understand not these Sophistical Distinctions, do prostitute and allow themselves in the commission of Pure Idolatry: There are some pleased to keep 'em in this Error, no one takes the least Pains to undeceive 'em.  
In fine, I have found that the greatest part of 'em rely on their Birth; the first Instructions they have received, from some particular City or Place, on Custom or Interest. That they satisfy themselves with the outside of things, with Colours, Sounds, and other Vanities, which make 'em contemn the Simplicity of the Gospel; for, Men not being able naturally to comprehend what is of the Spirit of God, will embrace no Religion, unless pompous, or will admit of the Government of Jesus Christ, if not Temporal. Nothing engages them to Reverence and Devotion, but what makes a glorious Show. Nothing prevails with them so much as Music, Painting, Images, Gold, Azure, Purple, Scarlet, and external Ornaments. In these, the Ladies every day employ themselves; and not being able longer to charm the men of the World, by necessity become religious. Their great Care is to beautify Churches and Altars, and richly to adorn the very Marbles; whilst the Poor are naked, and groan under their Miseries, not having wherewithal to defend 'em from the extreme Rigour of the Seasons. Shall I venture to say, that I observe nothing in the Church of Rome, that bears the least mark of true Christianity; no, not their very Funerals, which should at least terminate all their Vanities? The Rich then, if we may believe them, may purchase their very Salvation; but the Poor, even after their Death, beg for the Payment of their Burial.  
'Twas now but necessary that God should raise a sort of men to reform those who were arrived to the highest pitch of wickedness, or that to this purpose he should send even Angels themselves. Yet they have blasted their Reputations, they have rendered their very names odious, whose design was only to keep 'em from the Pit of Perdition, and direct 'em in the ways of Salvation, who of their own heads have made no Inventions, who have aimed at no Benefice or Interest, but that of Reformation, and the Service of God. These are the Messengers whose Missions needs no new Miracles, for they Preach no new Doctrine. They adhere to Principles, to Universals, to the foundations of the Truth, which grows not old, or decays, and yet is valued for its Antiquity. Their Sermons are such, that there is no one who is reasonable, but must own their coherence with the Scriptures, which they persuade their People to read with care and diligence, saying, Observe, if we deceive you, trust not to us, or believe not our Doctrine, if you find it not confirmed to you by that of the Prophets and Apostles. Whilst those on the contrary, of the Roman persuasion, cry, after the manner of the Heathens, from hence, from hence, ye profane, and do always rather terrify than afford comfort, their profession being in every thing dark, and mysterious, nay, it sets itself out with the name of Mystery. But I cannot imagine that Religion a bad one, which deals with us with that frankness, which takes off the Veil of Superstition, which disperses the darkness of Ignorance, and gives fuch light, understanding and consolation to its Professors, as that of the Reformed does. Yet these are the unpardonable crimes that excite the calumny of so many enemies, who are both their Accusers, and Judges, unjust and inconsiderate Judges, who continually pronounce against 'em this short sentence, inspired into 'em by truly infernal Furies; you are damned, you are damned. Inhuman and Diabolical saying! which against the Prohibition of our Saviour himself, rashly judges another's Servants; and those who are not under their jurisdiction. These are the strongest arguments, the softest remonstrances, and the most charitable words they put into the mouths of their people, who bark and rail at their Brethren, instead of gently discovering their Error to 'em, or hearing their Justification. How great is the injustice of Men! And how do most of 'em deserve that Condemnation they pronounce against their Neighbours. Such as these upbraid me with my Religion, who are unacquainted with their own, and know nothing of mine but from its Enemies. They condemn me upon the bare report of my Adversaries; without hearing either my Advocate or myself. But pray tell me, Gentlemen and Ladies, who are they for whom you have so great an Aversion? to whom do you talk with that Sharpness and Anger? Are they not those who ground all their Religion on the Holy Scripture, who read, meditate on, love, and admire it, who learn it by heart, and who are so far from accusing it of insufficiency, that in that alone they find the Words of Eternal Life, sufficient for their perfect Instruction and Comfort? Are they not those whose Charity recalls you to that first Estate in which you were? When no Images were yet set up in your Churches, when you owned not other Purgatory than the Blood of Jesus Christ, when going to Mass, or taking the Cup from the People, was not so much as talked of, but meeting together for the breaking of Bread, which was not elevated to make it adored? They certainly have not the Spirit of God, who hate such as love his Word, and only covet to impart to you that Light, and those Joys they receive from it.  
It must be acknowledged, these are strange Heretics, and are mightily in the wrong, to stick to Principles, not to presume beyond what is written, 1 Cor. 4. 6. and not to turn to the right hand, or to the left, Josh. 23. 6. They are to blame, not to consent to the adding of other Commands to the Law, or other Articles to the Faith which is prescribed 'em. In a word, they do very ill, that they mix not profane things with Holy. Indeed, I consent with all my Soul to their Profession; let what name they please be given 'em, I had much rather be one of those Heretics, than one of the Catholics of the Age. For, in effect, who are they whose Doctrine we ought so very much fear? Is it that of Kings and Princes, who are chief entrusted with the care of Secular things? Is it that of Magistrates, who decide Differences between men? Is it that of the People, who are employed in Mechanical Arts, or in Trading? Nothing less: 'Tis that of the Great Doctors of the Church, and whose Leaven ought to be suspected by us, as that of the Pharisees. They are those who do what they please, by the Privilege and Authority of that Character they bear; who, under the name of Doctors, or Fathers, preach Error effectually, and who, the more they are filled with Frenzy and Enthusiasm, the more would they persuade us they are enlightened. They are those who have such an extraordinary Opinion of their own Strength, that they brag that they are not only able to fulfil, but to surpass the Law. And though that obliges us to love God with all our Hearts, and our Neighbours as ourselves, it is not sufficient to bear testimony of their Faith, or to magnify their Works. To this must be added Councils which it comprehends not, and which transport men beyond that perfect Love which it obliges us to. Several Traditions must be observed, which, tho' instituted by Pagans and Infidels, are become Sacred, since admitted into the Church, and called Apostolical. To conclude, Many amongst 'em do so abound in doing Good Works, that they have some to spare to impart to those who do none at all; and in order too to their obtaining Eternal Life.  
It is not to be wondered at, that the Evil Spirit has prevailed on men to forbid the reading of the Holy Scripture; for 'tis impossible that those impressions it makes on pious minds, which are seriously industrious in the search of Salvation, can consist with the Doctrine and Religion of the Times. It has often recovered me from a Lethargy, into which I was insensibly plunged by the Errors of the World. By it I have learned to know both my Beginning and my End. It has infused into me both a Love and Fear of my Creator: it has made me fear his Judgements, adore his Goodness, and lay claim to his Mercy. It has caused me to observe such various, and so many proofs of his Providence, that I had no room left to doubt of it. I never read it, but I became bettered by it, yet not with that Perseverance as I could have wished. Therefore I thought 'twas necessary for me to begin it often, and never to leave it off. I met with so many Truths in it, from one end to the other, that I have not followed their Example who only seek after Contradictions in it, who will not distinguish Times, or consider the different respects why things have been said. It is not dangerous to such, who have good desires, it ought not to be mistrusted by 'em; it does enlighten 'em, instruct 'em, and shows 'em the way that leads to Eternal Life. It is impossible that He who suspends his Judgement, who is not swayed by Passion, Custom, or Prejudice, who is only governed by Reason, and seeks after the Truth, should not find it by this way; and thus to search after it, comes from the Spirit of God. What shall I say more? He must not expect to be saved, who does not love this Word above all things; and who does not evidence the love he has for it, by frequent reading of it. For many will say with their Mouths, they love that which indeed they do not. They in vain pretend to excuse themselves, upon the Credit of their Teachers, in saying, that 'tis not intelligible by all, that every one expounds it to his own Advantage. If they are to be believed, God spoke to his Children only to deceive 'em, and not to be understood by 'em. Thus there is no way left either to read or know any thing. Every passage hath its different Sense, whereupon we must refer ourselves to our Masters. Even those which seem most Evident, are most obscure, and oftentimes signify the contrary of what they seem to signify. As for Example; when 'tis said, Thou shalt not make to thyself any likeness, Exod. 20. vers. 4. this signifies, we must fill our Churches with Images: when 'tis said, Thou shalt not bear false witness against thy Neighbour, Exod. 24. 16. by this is meant, those are to be called Heretics, who embrace no other Religion but what is prescribed by the Word of God. Then when 'tis said, speaking of the Communion, As often as you shall eat of this Bread. 1 Cor. 11. 26. The Sense of this is, That you shall eat no Bread. And when 'tis said, Tarry one for another. 1 Cor. 11. 33. The meaning of this is, That Masses shall be said without Communicants. And thus of the rest. They render the Scripture intricate and difficult only, that they may be consulted as Oracles, and their Authority absolutely depended on.  
If Philosophy was so necessary for men to discharge their Duty to God, the mean and ordinary people of the World could never know any thing of it, against that place of Scripture, which says, That he hath hid these things from the Wise and Prudent, and has revealed 'em unto Babes. Matth. 11. 25. It is not to be hoped, that a well established Couference, can either clear or dissipate this Darkness; since most men design only the maintaining the first Opinion they have received, or setting a Value and Reputation on their Profession. Disputes indeed are dangerous, for those who manage 'em ordinarily grow passionate and sharp, or ambitious of Conquest; at least, of not being overcome. I have never observed those of the Church of Rome to deal with Sincerity; their Religion has so little of Religion in it, that it scarce ever suffers 'em to act in any thing, without consulting their Humane Interest, or without having studied all manner of Tricks and Cunning: As the Children of this World are in their Generation wiser than the Children of light. Luke 16. 8. They are assured of the Victory before the Combat. They are certain they shall be countenaned by those who preside, and be applauded by the Voice of the Multitude. They are assured of him on whose Account the Dispute is made, and to have the better by any way whatever, unless that of Reason.  
Otherwise, they amuse the Standards by, and lose the time in repeating long Quotations, and will always speak thrice as much at least, as their Adversaries. They will not dispute with equal Strength or Arms; they will be both Party and Judges, and pretending a Sovereign Jurisdiction over all things that belong to Religion; will not be determined but by themselves; they will admit of no Advice, or allow any Councils but what are made up of men all obliged to the same Interest. They will resolve nothing but after their own Way, their own Policy, their own Customs, or Prejudices, which confirm their Errors, instead of removing of 'em. But, if they were well assured that Truth was of their side, it being certainly the strongest, tho' the least known; yet ought they to be so charitable to us, as to say, Assemble the learned'st of your Men together, and we, on our parts, will do the same; We'll receive your Reasons in Writing, signed with your hands, and we'll return you ours, with the same Freedom. But these Hypocrites, these self-interessed Men, of seared Consciences, will not run the Risque of ruining, at once, both their Religion and their Fortunes. 'Tis not their design to draw men to their Party by the Power of Truth; they know no way to do it, but by Corruption, by Liberty, and fair Promises. They make it their business to find out, amongst those of the Reformed Religion, and especially the Pastors, a Judas, who may be prevailed on to sell himself, to betray their Master and Brethren. But, to what purpose these Persuasions, or these Compulsions? To what end, this Dispute, or rather, this insufferable Wrangling? Is it not only to prove to us, that those who prostrate themselves before Images are not Idolaters? Is it not to persuade us to go every day before the Altar, to observe the going forward and backward, the Gestures, the mysterious Ornaments of a Priest that turns his Back upon us, and to oblige the People to say Amen, to several repeated Words and murmuring Noise of a Tongue, which for the most part, they understand not. 'Tis for this they make so much Disorder in the World; 'tis for this they promise, they threaten, and persecute the Saints even to overcome 'em, as far as 'tis possible for 'em, and make the very Stars fall from Heaven. 'Tis this which does afflict us, and this which does often amaze us. 'Tis this would make us sink under our Fear and Sorrows: but on this account, the Holy Trinity comes to our Assistance, the Holy Ghost does comfort, and withal assure us, That the Son shall not lose one of those whom the Father has given him. Joh. 17. 12. and 18. 9 Moreover, Providence and Truth, are so gloriously triumphant over their Enemies, that they find themselves caught in those Snares they laid for others.  
Whoever shall attentively read the Books of Controversy, so refined as they are at this Time, will perceive, that those of the Reformed Religion do apparently surpass all others; and that there are only such who are contentious, stupid, or hardened, and given up even to a reprobate Sense, that receive not from 'em as full Satisfaction as Reason itself can offer.  
To conclude, Aristander, I am forced to tell you, that I find not so much as one remaining Spark of the pure Gospel, any shadow of true Christianity, in all this Roman Hierarchy. 'Tis a Body labouring under an irrecoverable Leprosy; an Hydropic Body, puffed up with its ill Humours. 'Tis sick of a Lethargy that sleeps the Sleep of Death, from which, no Voice is strong or loud enough to awaken it. On the contrary, I am fully satisfied with the Profession of the Reformed Churches, which instruct me in the Divine Commands, without any Mixture of Humane Inventions. I find there preached, the pure and plain Truth of a Jesus Christ crucified; 1 Cor. 2. 2. who brings healing under his Wings, Mal. 4. 2. who makes the Deaf to hear, and the Blind to see; and in a Word, even the Dead to rise again, Matt. 11. 5. to enjoy the for-ever-blessed Life of the Father, the Son, and the Holy Ghost, who lives and reigns eternally.  
Amen.   

A LETTER to a Lord at Court, who would have persuaded him to turn Catholic.  
MY LORD,  
SInce the Care you are pleased to have of me in all my Concerns, extends itself even to the Salvation of my Soul, I humbly beg your Lordship's leave to give you my Opinion on this Subject; and 'twould be an extreme Pleasure to me, was it not contrary to yours. 'Tis not without Astonishment that I have observed in the World so many different Religions, which are all maintained by their Patrons, with an equal Positiveness, one believing he has as much Reason on his side as the other. But 'twas yet greater Amazement to me, to see that God does so manifestly make himself known to men that will not listen to him, and who are so obdurate, not to meditate either on what they hear or read, and perceive not what they even see. I can hardly look on those without Contempt, or Indignation, who have no Religion but from their Education, or Chance, on whom Custom is abundantly more prevalent than Reason itself. They lazily adhere to what they first meet with, and, betraying themselves, dread nothing more than to know the Truth, for fear of being obliged to embrace it. I believed then, my Lord, that to preserve ourselves from these Errors, 'twas highly necessary to have recourse to Principles; and therefore I diligently searched the Scriptures, which are said, and with reason, to be Divinely inspired, 2 Tim. 3. 16. and in which are found the Words of Eternal life, John 6. 68 From hence I first learned, that God would be acknowledged the sole Author, as well as the only Object of Religion; and that he is so jealous of his Commandments, that whoever presumes to add to, or retrench from 'em, is guilty of Sacrilege. These Holy Oracles, by so many evident Proofs, confirm the Faith of the Gospel, and the Truth of Christianity, that 'tis impossible for any one, unless stupid, or hardened in Wickedness, to doubt of 'em. The best things that have been said by Philosophers are here urged, with more Power and Efficacy; There is nothing wanting in 'em, either for regulating our Manners, or the Worship of God, or the Comfort of our Souls. But in these we find not any of those new words, which 'twas necessary to invent to express their new Doctrines. These acquaint us with what is sufficient to know of our Sovereign Good, and what they declare not, was not necessary to be said. We must not imagine that they are to be interpreted as we please. They are sufficiently explained by themselves, to be understood by those who sincerely desire it, and perfectly to inform 'em of what true Christians ought not to be ignorant of. If the Mysteries in 'em are obscure, the Precepts are clear, but neither the Darkness of the one, or the Clearness of the other, allow men to contribute any thing to 'em, but their Obedience. I read 'em then, My Lord, not out of bare Curiosity, with design to contradict 'em, or that I may be looked on as more learned by it; but that I may enjoy the Comforts of this present Life, and acquaint myself with those of a future. I dispute not of Grace, but earnestly ask it. I dive not into the Secret of Predestination, but I look after, and endeavour all possible ways to find myself concerned in it. I don't believe that God is obliged to give me an Account of what he is pleased to do from his Justice or his Mercy. All these nice Questions belong to the Great Doctors of the Age, who allow themselves this Privilege; who so much abound in their own Sense, and who are so full of Pride and Presumption, that they will not humble themselves even at the Voice of the Almighty; to which, would they yield that respect and Submission as they ought, was of itself alone, sufficient to reconcile all the Differences of the World.  
The Impressions which the Word of God makes on those who read it with Care and Attention, do enlighten 'em to distinguish between the true Religion and the false, and to reject all those Traditions which are not coherent with its Doctrine, or confirmed by its Authority. Who doubts but that the Primitive Christians, the more calmly to introduce themselves in the World, have been forced to allow of many things, which have been made use of as degrees to Superstition, and which at length have been established as inviolable Laws? Men have been always vain in their imaginations; have sought out many inventions, Eccl. 7. 29. and I know not by what Science, falsely so called, 1 Tim. 6. 20. have framed to themselves some fantastic Chimeras and Notions, which they have placed in the room of Truth. They can't relish the wholesome Doctrine, they desire something to please the eye, they entertain themselves with colours, and sounds, or with some mysterious Appearances, the subject of their Admiration and Amazement. The plainness of the Gospel suits well with their temper; they are so far from following the steps of our Saviour, to go forth from the Camp bearing his Reproach, Heb. 13. 13. that they will admit of no Religion, but what is glorious and splendid, and consequently of none but what ●s conformable to the Kingdom of this World. They have their Religious men, and what is worse, Women too, who look askew on those ●hat believe not as they do, and who on the credit of some Impostor, or on the testimony of one Party alone, condemn the other to forfeit all his Happiness. They often put me in mind of those honourable Women who did so persecute those two Apostles, St. Paul and St. Barnabas, and were never at ease till they had forced 'em out of Antioch. Observe then, How not only vain and useless Devotion is, but pernicious too, when it is not inspired by the Spirit of Discretion, or the Knowledge of the Truth. Many of 'em impose on themselves Laws which God never instituted, and are as those concerning which 'tis said, Who hath required this at your hands? Isa. 1. 12. From hence have the People been corrupted, become Superstitious, and from Superstition proceeded to Idolatry. 'Tis from hence so many Judgements remain yet amongst us, from hence is God's Anger kindled against men; from hence are they provoked one against another; and to complete their misery, 'tis from hence they rather harden their hearts than strive to reform 'em.  
For my part, my Lord, I join with those who constantly adhere to the Scriptures▪ who turn not from 'em either to the right hand, or to the left, who exhort us to the reading of 'em, and who desire their Sermons may be tried by this Touchstone. When we see 'em deal thus fairly, I cannot doubt but that their Calling is lawful, and that they make a part of the Universal Church. But I beware, as much as 'tis possible for me, of the Leaven of the Pharisees of the Age, who would have the Ordinances of men be equal to those of Divine Institution, whose Religion is but a Pretence to make 'em the more easily procure what their Ambition or Avarice prompt 'em to. I confess I can't but wonder that they reflect not on those words of Jesus Christ; But in vain do they worship me, teaching for Doctrines the Commandments of men, Matth. 15. 9 and that they believe not that many, even when they design to Honour, displease him. Who are these men? Not Kings, Nobles, or Magistrates, that are entrusted with the management of Temporal things; it must be those then who are charged with the government of Spiritual ones, who abusing the credulity of the People, and the name of God himself, make themselves obeyed even as God. I am amazed that what he says in another place so expressly against the Wise and Learned men of the World, does not terrify 'em, and oblige 'em to quit their own Doctrine. But they think so arrogantly of themselves, that they look on those with pity, not to say rage, who dare contradict 'em, or in the least doubt of their Infallibility. Yet, as a just punishment on 'em, they are so blinded, as to be ignorant of, and suffer others to be so too, what it has pleased God to reveal unto Babes, Matth. 11. 25. to the confounding of the greatest part of the Mighty, of the Noble, and the Learned themselves, 1 Cor. 1. 26. All sorts of Reason teaches us, that he spoke only to be understood, that he caused his Word to be written that it might be read, and hide it not but from those who are lost. If he condemns a wilful and brutish Ignorance, he disapproves of a haughty and vain Knowledge, the Spring from whence arise so many Disputes, which do infinitely more hurt than good, and which maintain not so much the Truth, as the first received Opinion. He believes, He follows Christ who persecutes him; He believes himself of the number of the Faithful, whose whole Faith consists but in an indiscreet Zeal, in the strength of Error, and in being positive and obdurate. The men of the Age acquaint not themselves with this Truth, or if they do, 'tis from those of their own party, who confirm 'em in their belief, and neither the one or the other allow of any Religion which agrees not with their Conveniencies. If any of 'em have a sense of their Disease, it is agreeable to 'em, they take such pleasure in it, that they'll not endeavour after any cure. But to conclude all, I will maintain, that men have no surer sign of their Election, than their love of the Word of God; and that those shall not be saved who have not loved it more than Honour, Riches, and the most amiable things in the World.   

A LETTER to an Officer of the Crown that often discoursed to him of Religion.  
MY LORD,  
WHEN Your Lordship does me the Honour to discourse to me of Religion, my Respect will not give me leave to answer you, but only to listen to you: yet, if I am longer silent, I fear you may judge me insensible of what I have the most lively Sense. 'Tis this makes me take the Confidence of entertaining Your Lordship with a few Lines concerning my Belief, and not without wonder, that others are not of the same Opinion with me. As soon as my Sense and Reason began to be serviceable to me, I with great Care and Diligence searched the Holy Scriptures; and I have no other Religion but what I learned from thence. I never believed that some dark and abstruse Passages were contrary to others that were clear and evident; and I have found most of 'em sufficiently plain, fully to inform me of what I ought to believe. I never thought that God would speak to his Children only to deceive 'em, or not to be understood by 'em. Those who have good Inclinations, never read the Scriptures but they profit by 'em. If those whom Curiosity (it may be) has invited once to read 'em, don't continually persevere in doing so, 'tis a shrewd Sign, they have had no Operation on 'em. 'Tis not the meek or humble, the plain men of the World, or even the ignorant, that promote Heresies; those who do this, and then maintain 'em, must be both malicious and learned too. 'Twas no disheartening to me to see the true Professors of the Gospel bear a certain Character that made the World despise 'em, and they the World. They are dejected, as if out of their Element, and did but out of Complaisance participate of others Joys. Above all, in the Exercise of their Religion, they abhor all manner of Superstition, and believe that 'tis an Abuse and a high Crime, to mix the Inventions of men with the Ordinances of God. If our good Intentions were capable of making our Vows and Offerings equally acceptable, all Religions would be good ones: But, the Jealousy of the Eternal, Exod. 20. 5. will not suffer us to profane holy Things, or sanctify profane ones; or, to speak yet more fully, to consecrate Sacrileges. Let the most rational men read and read again the Scriptures, and let 'em frame a Religion according to the Rules they prescribe, without presuming beyond what is written, 1 Cor. 4 6. and I am confident, they cannot make any other than that which I profess, and, by the Grace of God, will do the same all my Life.   

A LETTER to Monsieur de la Militiere, who begged his Opinion in Writing, upon the Books of Controversy he had made.  
SIR,  
I Don't pretend to answer in one Letter, so many Books which your Revolt has occasioned you to write in Opposition to that Religion you have forsaken, and in the Defence of that you have closed with. I must only say, I could never, with all the Sense and Reason Heaven has been pleased to bestow on me, reconcile what I see in the Church of Rome, to what I read in the Holy Scriptures. I have ever consulted both Parties, I have read the Writings both of the one and the other, that I might the better know 'em by their Words and their Actions. But, I find that your Doctors serve themselves of too much Art and Cunning, to be believed; their Divinity is so refined, that they undo themselves by their own Subtlety. They mix with it I know not what Leaven, of which our Saviour bids us beware, and which indeed has not the taste of true Bread, or the heavenly Manna. Those of the Reformed Religion, on the contrary, act with greater Sincerity, adhere to the Rule of the Scriptures, which do more enlighten our Understandings, and give greater Tranquillity to our Minds.  
Let who please imagine he has clearer Illuminations than I have, such as I have, I find in their Doctrine as full Satisfaction as a reasonable Soul can wish for in the Search of the Truth. Why then all this Controversy? If we have never so little Knowledge of the Will of God, or how jealous he is of his Commandments, we cannot see the Church of Rome without condemning it. We are extremely in the Wrong, to call those Christians, who have no sign of true Christianity, who speak not in the style of Jesus Christ or the Gospel, to whom the Words of Eternal Life are strange and uncouth. If we mistake any one Word in their Hearing, 'tis enough to make us pronounced Heretics; they look a skew on us, and 'tis very likely, we shall pass for Strangers even in our own Country. Instead of this, they discourse only of the Prayer-book of our Lady, and the Office of the Blessed Virgin, of their praying by Beads, of their devoting themselves to St. Francis, or St. Roch; and those defective Instructions show that those who instruct them thus must needs be very bad Masters. What, Sir, would you have me go, and whither would you have me go? Can I look on those People without Pity, who know not what they say when they either pray or sing? But, above all, Can I see so many poor miserable Women, who have never done, and who believe God is only pleased with Numbers and Repetitions? Can I, without Horror, take Notice of their Beads and Altars, dedicated to any other than the Holy of Holies, where the Creature is placed in the Room of the Creator? Can I see on the high Altar that which is called the Blessed Sacrament, an ineffectual Object, an insignificant Sign, Bread which is neither broke, given, or received by any one; that represents neither the breaking of the Body, or the shedding of the Blood of Jesus Christ, and which is nothing less than the Sacrament? Would you have me go every day to observe sacrificing Priests that cannot tell you themselves what they sacrifice, and of the Supper of the Lord, make a Show only? Sometimes, they speak with a loud Voice, and yet not to be understood; and sometimes so foftly, and pronounce such Mysterious and Sacred Words, that 'tis not permitted to those who are by, tho' never so devout, to hear what is said, lest they profane it. They turn to the right hand and to the left, in Imitation of what the Heathens called Vertigines, and from whence, they expect to procure some efficacious and admirable Virtue. This is the highest pitch of Superstition; They elevate what they hold in their hands, to make it adored; to which, they attribute the Names of God, of the Host, of the Body of our Lord, and of the Sacrament; and all these, if we may believe them, are consistent together, without any Contradiction. Sure these Men must be of a very easy Belief, to imagine, that that which they make with their own hands, and which they consecrate, should be made the God who made them▪ Then not considering that the Supper ought to be a common Meal, and therefore must have Company at it, or without having Consideration of that Passage, which says, Stay one for another, the Priest, for the most part, eats alone, and sometimes, gives it only to some particular Person; which, from Abuse and Custom, they forbear not to call the Communion. What is yet worse, the taking away of the Cup; which cannot, upon any Account, more at one time than another, be justified, and that evident Reason of its Concomitancy, tacitly accuse our Saviour of not having well thought what he did, do correct, or rather violate his Ordinance, and so add Sacrilege to Blasphemy. Moreover, those who have but an ordinary Tincture of Humane Learning, very well know from what Invention, from what Source have flowed their Holy Waters, some fixed, others running, or carried about. Their Ensigns, their lighted Tapers at Noonday, their Images of Saints, I had almost said Gods. To conclude, all their Feasts, their Processions, their shorn crowned Heads, their pontifical Ornaments, their pompous Ceremonies, that make the Cross of Jesus Christ of no effect, do sufficiently of themselves prove, that they preserve nothing of the Plainness or Simplicity of the Gospel. The principal Heads of the Church of Rome (in this truly Universal) have been afraid to omit any one single Act of the Religions of this World, as if God needed to borrow even from his Enemies, new Inventions, or other Methods to procure greater Honour to himself. Thus Paganism is not quite abolished, and we may say, that there are yet such Remains of Superstition and Idolatry, that the Heathens even now do triumph, in some Measure, over the Christians. Here we find nothing pure or complete, nothing that bears any Marks of the first Institution, every thing is changed and corrupted; and, to use their own terms, there seems to have been in all things, a universal Transubstantiation. But, what would become of the Mystery of Iniquity, that was set on Work from the time of St. Paul. 2 Thess●…. 7. and by what would Believers know it, if it had not the Marks of Infidels? All these Alterations have come to pass for the Promotion of that Kingdom, or rather that King, who advances himself above all others, and who only use the Name of God to authorise his own Laws against those of God himself.  
'Tis with the Head of this Church as with the Church he governs; 'tis but warily observing him, and we may be undeceived. He is elected only by political Intrigues and Briberies, and his Government is but a Trade; for, under it Sins are taxed, and Pardons to be sold. He sets himself up as the absolute Judge of Divine, as well as Humane things, of the Living as the Dead, and disposes even as he pleases, of our very Souls, sending some to Hell, and others to Paradise▪ He bestows on some ecclesiastics in great Employments, Titles of Vanity and Pride, and canonizes only such who defend his Tyranny and Usurpation. What a Successor is this of St. Peter? How does he imitate Jesus Christ? What a Vicar is he, to subvert all the Orders of his Lord, and who turns his Poverty, his Humility, and Sufferings, into Riches, Pomp; and Pleasures? Yet, he has the Multitude on his side, the Arm of Flesh; and for a Time, he is even impower'd to contend against the Saints and overcome 'em. These are Ills scarce to be remedied, because esteemed Virtues, and in which, many find all the Conveniences imaginable. With these, are Hypocrites, the Ambitious and Covetous, pleased, and all such who are biased by Interest. These are agreeable to the timorous, the weak, the brutish, the stupid, and to all those who are hardened by Custom. The Antiquity of these Errors is sufficient to make 'em valued as Sacred Laws, in the Opinion of the Vulgar. Even many of the Fathers, by suiting themselves too much to the present time, and not foreseeing what might come to pass, have confirmed 'em by conniving at 'em. To cite their Testimony on this Account, is not to defend our own Cause, but accuse theirs, 'tis to have Recourse to Authority for want of Reason. They themselves ow●… that they are not infallible, and in this matter, that their best Thoughts are very imperfect, if not altogether consonant to the Scripture. The Doctrine of the true Church is purely Canonical & Divine, and not to be authorised by that which is not so. These famous Preachers, which you desire so much I should hear, are Accessories to all these Abuses, and deal very unfairly, unless they undeceive the People. There is no Religion but may be eloquently discours●…; nay, there are those which preach up Mo●…y admirably well, but we may say of Eloquence, as of Beauty, that 'tis a gift of Heaven, bestowed as well on the Wicked as the Good. The Business of the greatest part of 'em is indeed to set forth themselves, and to procure some spiritual Preferments which now exceed the Secular. Is it to preach Jesus Christ, to conceal the ●…ost important and chief part of his Commands? They freely enlarge themselves in discoursing on the Precepts of the Second Table, but fear nothing more than saying the least that can be on the First, which does alone sanctify all our Devotion, and without which, 'tis impossible to please God. Instead of exhorting their Hearers to read the Scriptures, they do all that lies in their Power to make 'em mistrusted, sometimes accusing 'em of being imperfect, and at others, of Obscurity. As if God, the sole Author of Religion, had commanded us to do our Duties but by halfs, and had spoke to us that he might not be understood. Sure, Sir, those who talk at this Rate, do but deride their Hearers, and have not a mind to be believed. For my part, I am so much persuaded, that what is evident and clear in the Word of God, is sufficient fully to inform me in the Methods of Salvation, that I boldly declare, if I cannot attain it by these, I will not endeavour after it. In a few Words, I adhere with all my Heart to the Creed, I am obedient, as far as 'tis possible for me, to the Ten Commandments, I pray as our Saviour himself has taught me, and receive the Sacraments of Baptism, and the Lord's Supper after that manner which he himself has instituted 'em. This being the Summary, not only of the Law but of Faith also, a Collection of the very Life of the Scriptures, to be of this Belief, and to assemble ourselves with those who make the same Profession, is indeed to be in the Church.   

A LETTER to a Lady who endeavoured to prevail on him to go hear some of the Famous Preachers of the Roman Church.  
YOU have often pressed me, Stephanie, to go hear the most excellent, at least such who are most esteemed amongst your Preachers: And you now oblige me to tell you what I wish I could pass by in silence. But your absolute commands are laid on me to give you my judgement of 'em, and I shall then have done it, when I have assured you only that I find in 'em what has been foretell of 'em, That their Discourses would be florid and sublime; That they would publish great and wonderful Things. But I foresaw that this would not satisfy you, and that it was necessary for me to deliver my Opinion yet more fully, altho' absolutely contrary to yours. I must freely confess to you, that I never go into your Churches without doing violence to myself, or indeed being out of my Element: For, since I cannot join with 'em in their Religious Exercises, I cannot be there without giving or receiving some sort of Scandal. First, I consider the Place, and the Persons, and the sight of each of 'em is equally offensive to me. I observe those who sing, or who pray, to have little or no Understanding, and whose Stupidity is a just Punishment on 'em for their blind Obedience to the Commandments of men, and for that religious Veneration they pay to Images, which are exalted where God alone ought to be worshipped. 'Tis not at all pleasing to me to see the Preacher in his Surplice or Rocket, whiter than Snow, bordered with a rich Lace, starched, stiffened, and so set out, that he has much ado to go from one side of the Pulpit to the other. These things, without doubt, preach already to those who will understand. They have all their meaning and Signification. The very Habit of the Bishop, is a complication of Mysteries, and is not one of the shortest Lectures of the Schools. 'Tis, it may be, the better to represent the Disgrace and Sufferings of Jesus Christ, and to show, that the Servant is not greater than the Master. When I observe any of 'em thus splendidly attired, I say to myself, Nothing will come from him but what is like him; and I expect such, and not fewer Flowers than the Poets have bestowed on their fabulous Aurora. 'Tis true, some of 'em do not thus externally adorn themselves, as not suiting with their courser Russets, or their Vows of Poverty, which will not allow 'em to wear such gay things, however Sacred they may be. Yet, this Vow seldom reaches beyond the Garb, and the Language of Capuchins and Recolets, is not less Rhetorical than that of Bishops and Abbots. However, they all begin after the same manner, by making a Sign of a Cross, of Humane and Superstitious Invention, which they presumptuously apply to the three Persons of the Godhead; by which, as I believe, they pretend to draw a Blessing on themselves and their Preaching. By a like Abuse, they name their Text in Latin, the Repetition of which, many of 'em affect in the several parts of their Sermons. And I can't imagine, why they set a greater Value on the Ancient Language of Popes, than on that of Jesus Christ, the Prophets and Apostles, in which, things were at first writ or declared. This is but a false Lustre, by which they make their Discourses more florid, since they are presently forced to pronounce it in a known Tongue, and to explain it. 'Tis but a strange Noise with which they would surprise the People, and make that pass for some great Mystery, which is indeed but a ridiculous Superfluity. Then do they begin with a Preface, not less artificial, mysterious, or allegorial than the rest, as a Pattern of what follows, which they be sure fail not to consecrate with an Ave-Maria. Here I find myself extremely disturbed; I who believe all Religious Worship ought to be terminated in the alone Persons of the Trinity, and that that Honour which is due to them, ought not to be given to any one besides. If the Blessed Virgin does take notice of 'em, and hear what they say, 'tis not to be questioned, but that she is highly offended at 'em, and that the greatest kindness they can receive from Her is this, that she says, after the Example of her Son, Pardon them, O Lord, they know not what they do, Luke 23. v. 34. and that 'tis answered. These are the wilfully ignorant; who ought to know it, and who deserve to be thus hardened, since they are more careful in the observation of Traditions, than the Scriptures. As to the Preaching in general, both of the one and the other, tho' the Matter and Form of it may differ, yet they all agree in their first ill Principle, and set it out with the Name of a Church, which is so very convenient for 'em, that they can by no means quit it. Doubt not, Stephanie, but that I have with attention heard these famous Preachers, who are followed by so many, who are admired by the Nobility, and approved of by the Learned themselves. I have indeed found that they had knowledge and eloquence, and many other natural Gifts which indifferently happen to the Bad men of the World, as well as the Good. Nay, I have observed in the Faces of some the marks of Holiness, whose Discourse was ready to have deceived me, and possessed me with a good Opinion of their Belief, if, either a little before, or presently after, I had not discovered their being, as it were, poisoned with unhappy Traditions, that did not at all savour of the Purity of the Gospel. These Wise men have put me often in mind of those Fools, who after having for some time discoursed very seriously, could not forbear returning to their first Folly. Here is I know not what mixture of good and bad things, I know not what Mysteries, of which they have some sort of Conception, but cannot express. Here are discovered those Tares the Devil sowed in the Church, that Leaven of the Pharisees, the poison of Humane Inventions, which make us now say, what the Sons of the Prophets did in the time of Elisha, There is Death in the Pot, 2 Kings 4. v. 40. They all equally betray God's Cause, their designs being only to preach up themselves; and proceeding from a wilful Blindness, to the efficacy of Error, at length come to believe what they endeavour to make others do. They pretend truly to preach Jesus Christ crucified, that it may be said they preach him, that his Name may be made use of to their praise, and set a greater Reputation on their Sermons. But they plainly demonstrate they do not absolutely believe in Him, since after this they fail not to preach up a St. Fraencis, a St. Dominic, to whom they attribute as much Power, and as many Miracles, as to Jesus Christ himself. The highest Points of their Divinity are grounded more on Aristotle than St. Paul, and these mighty Defenders of the Christian Faith have no greater Masters than Pagans and Infidels: They make by their Discourses the Simplicity of the Gospel pompous, and disguise all Plainness and Sincerity, so that when I have well observed 'em, they always appeared to me such as Hucksters and Mountebanks, which corrupt the Word of God, 2 Cor. 2. 17. But if this Comparison seems too injurious to 'em, and that you desire one more favourable and lofty; I must tell you that I place 'em amongst Angels, but those who bear the name of Wormwood, who make the Waters bitter, and destroy a great part of the World, I place 'em amongst those who are permitted to do Miracles, to shake the Powers of Heaven, to make the Stars fall from it, to tempt, to seduce, to perplex, as much as 'tis possible for 'em, the very Elect. We have had so many warnings of these things, as if they came to pass only to make good the Scripture that has foretold 'em. This is the true Lamp that directs us in the Discovery of Satan's Character, amidst so much Brightness they borrow to dazzle us. If we do hear any thing that is pure and holy from 'em, their false applying of it, and those subalternate ends they serve by it, does presently make their Design plain; all their seeming Reality does not prevent our easy perception of the Mystery of Iniquity. I don't mean those whom you yourself approve not of, whose Words and Actions are so light and extravagant, that their Business seems to be rather the entertaining of their Hearers with some pleasant, diverting Discourse, than the correcting, or instructing of 'em; who rather act the part of Comedians, than seriously do that of Preachers. I don't mean such who spend their time in Conversation with the Ladies, who run from House to House so much the more eagerly, since what they are commanded by God, to be Husbands of one Wise is looked on as a Crime by 'em, and therefore the more strictly forbid by men. There are none set their Affections more on Secular things than these Churchmen, nor any those of this World more than they who pretend to abandon it.  
I know very well, that Bishops are advised to be free and familiar with those they have the Care of; this heretofore signified, that they should entertain 'em kindly, visit 'em upon Occasion, exhort and comfort 'em. But, now the meaning of it is, That they must play with some, hunt with others, treat splendidly, and keep a Noble Table. In these things, the Revenue of so many rich Bishoprics is employed, and seem to be bestowed on many of 'em, that they may the better be enabled to live at Court, whilst their Flocks know no one so little as their Pastor. Must that which is the Art of all Arts, the Cure of Souls, the Administration of holy Things, be now the Profession of the Ambitious, the Prodigal, the Covetous, and such who addict themselves to Pleasures. What Edification can we expect from such who aim at nothing but their own Advantage, and preach only, that by that they may rise to these high Preferments they so earnestly covet. The passionate Desire by which you so frequently urge me to hear these men, puts me in mind of that great Zeal the Wives of Solomon had for their false Gods, and who were never quiet till they had prevailed on him to consent to their Idolatry. You would have me submit my Judgement to that of such numbers of honest men, who both approve of, and follow 'em; not considering, that the true Ministers of the Gospel meet not with so much favour from the Princes of the People, or the Multitude. No, no, their sincere and plain Profession allows 'em not to procure so much the Approbation of the World; they stick firmly to the true Rule; they expound the Scriptures by themselves; they intrude not on things they have not seen; and, as the Prophets and Apostles, deliver not what they have not received. You here see, Stephanie, what a too fond Opinion of your own Belief, a no less violent than superstitious Piety, common to the devout Zealous Women of the Times, have provoked you to make me say. 'Tis too short an Answer, in Comparison of what I could have returned, and it may be longer than what you desired to have had; But, if you cannot consent to my Opinion, be so kind at least, to approve of my Obedience, who assure you that I am  
FINIS.