Insolence and Impudence triumphant; Envy and Fury enthroned: THE mirror of Malice and Madness, In a late Treatise, entitled, A Discourse of Ecclesiastical Polity, &c.  
OR, The lively Portraiture of Mr. S. P. Limn'd and drawn by his own hand: AND A brief View of his Tame and Softly, Alias, Wild and Savage Humour: As also, Some account of his could & frigid, i.e. fiery Complexion.  
Being( in short) a Collection of some of his Intemperate Railings and profane Satyrs; wherein he hath abused Religion and the Power of Godliness, Droll'd on Piety, and all things Sacred.  
Together with A Complication of notorious Errors, Repugnant to the Doctrine of the Church of ENGLAND.  
Heb. 11.36. Others had trial of cruel Mockings.  
Matth. 15.9. Teaching for Doctrines, the Commandments of men.  
Printed in the Year 1669.   

To the Conscientious READER; Whether Conformist or Nonconsormist.  
Christian Reader,  
NO sooner had our late Civil Feuds( of deplored memory) determined, when the Church ran the same fortune with the State; Schisms and Divisions rent the Professors of Religion, and Ecclesiastical Wars followed the National. His Majesty happily restored, some wise men, reflecting on those numerous Errors and Heresies vented amongst us under the former Changes of Government, thought that their Birth and Original did greatly owe itself to the slackening the Reins of Church-Rule and Order. To heal which Distempers, they conceived nothing more effectual, than the pressing of all to a rigorous Uniformity. Accordingly Acts to that purpose were made by our great Representatives, formed by the Royal Assent into Established Laws. But Men are fallible; nor can we expect our Senators should be Prophets. It hath been since understood that 'tis impossible to reconcile the different Apprehensions of Mankind in Religious Affairs; and that external Force in matters of Conscience, may make Hypocrites, but few Converts; Differences have not been lessoned, but rather improved. And at this day were it thoroughly examined, Toleration did not produce more heretics formerly, than the contra proceedings have done since. Our Gracious sovereign( many are disposed to hope) hath lately received other Impressions,( and with him those whose Reputation for Discretion and Loyalty, Envy itself cannot taint.) He has not yet said, That the modest and humble desires of some for Liberty of Conscience, do displease Him; nor is Indulgence ( a word sounding so harsh in some Ears) heard with any professed aversion, as they do believe. A sober, due, and well-stated Liberty, is presumed at present England's Grand Interest, both on a Civil and Spiritual Account. Trade, the Support and Splendour of the Nation, manifestly decayed,( as witness both the Sword, Plague, and Fire) most likely to be repaired that way: And Piety, the Honour and Happiness of any People, probably to flourish; besides, catholic Charity ( so ingeniously pleaded for of late) will succeed those heats and passions, which have been too predominant amongst us. Matters in this posture, whilst the poor Nonconformists please themselves with the hopes of Liberty, some who thought it their Interest to oppose it, quickened by the fears of the Universal Expectation, and suspicious of his Majesties Clemency to sober and peaceable Dissenters, bestir themselves; preach, print Invectives against their Christian Brethren; heap Slanders, Calumnies, and Reproaches upon them; and not content to brand them as very Fools, Sots, and Mad-men; they represent them all in general Enemies to Government, Anti-Monarchists, and what not? Immoral in their Lives, corrupt in their Principles, mere Hypocrites in Religion, proud, insolent, peevish, malcontent, with a thousand other base and dirty terms: And yet have the shameless impudence to preface such Discourses with a Protestation of their Calmness and Candour, That they have no gull, are of a tame and softly humour, &c. Amongst all which Books( for the Licentious Press hath brought forth a whole Rout of them) I have singled out one, entitled, A Discourse of Ecclesiastical Polity, &c. Not to answer the Author: For such a Colossus of Wit, such a Giant in Understanding,( as he modestly all along characters himself) is not to be encountered by a puny Adversary: They must not be little cattle to nibble at a Reply,( it is a new-coined Metaphor of his own) but such as can bite till their Teeth meet, to keep to his Animal Allusion. I onely design to present the Reader with some few of the many Passages in his Book, wherein Passion, Pride, Prejudice, Scorn, Contempt and Insolence, appear with that bold Forehead and daring Confidence, as the whole World will scarce fellow him. That a young Pragmaticus so magisterially should Sit and Judge, Censure and Sentence the whole Universe, as 'twere; is such a monstrous piece of Arrogance, as I know not how to think on't with any tolerable patience. In him methinks I view that Philistine-Monster coming forth, and bidding Defiance to the Hosts of Israel. But that which would amaze all who have the least Sentiments of Religion, in his Preface he calls his Railing rhetoric, the Dictates of the Just and Pious Resentments of his Mind; would cloath a Diabolical Fury in the Garb of Piety. How dares he term these Stygian Streams, the Waters of the Sanctuary, and adopt his Extravagancies into the Family of Religion? What, doth he attempt to confute Atheists, whose Writings do directly tempt to Atheism? Besides, rather than his bitter, rash, wicked speaking shall not be excused, our Blessed Saviour must be brought on the Stage, as seeming to countenance it; and his whipping the Buyers and Sellers out of the Temple, must be his Apology for the intemperate Lashes of his Tongue; a Tongue set on Fire of Hell. And then in his heat, forgets a due Reverence to God himself, and madly accuses Christ Jesus of being in a hot Fit of Zeal, Transport of Passion, and at the very height of Impatience. Into what Sins and Follies will unsanctified Wit, and proud Self-admiration, precipitate a man! Nor is he less Savage and Cruel, than profane; all along inciting the Magistrates to the utter Extirpation of fanatics; telling them its much safer to tolerate Open Debaucheries, than Liberty of Conscience. Urging for severer Laws against Nonconformists. Is this the Spirit of a Christian? Nay, and a Minister of the Gospel? But peace, this Master of Reason can justify himself, and produce Scripture to silence us; Did not the Disciples once call for Fire from Heaven to consume their Enemies? If he had said this was a hot Fit of Zeal, or rather Fury, none would have disputed it. But whither doth a Just Indignation carry me? red but the ensuing Collections, they are his own Words; suspend thy Judgement of the Man, till thou hast perused them, and then, if thou canst, have other thoughts of him than myself. How doth he Rant and Rail against Nonconformists! How profane and impious in his flouts and scissors. How doth he droll upon Religion and its sincere Adorers? and yet in his discoursing with Atheists, condemn them for it. Thou that abhorrest Idols, dost thou commit Sacrilege! I dare to say, from a considerate view of his furious temper and spirit, he accounts that Scripture apocrypha, Let your moderation be known unto all men, for the Lord's at hand. Do but see the strange unheard of Notions he hath asserted: Oh! what a brave large Conscience has this Gentleman now purchased, that scorns to wince or boggle at those things, would scar and fright any other Man's almost. I am informed that at his Induction into Orders, he peremptorily refused the Ceremony of bowing towards the Altar, but tempor● mutatur ab illis, he is changed now sufficiently, and I am apt to think from his discourse of a public Conscience, should Church or State command the Mass or Alchoran to be used in room of the Liturgy, he would comform to it. Nay, should Jupiter, or any other Heathen Deity be set up, he would not be a Nonconformist. Alas! the three Children were but shallow for not worshipping the Kings Image; they had tender Heads as well as tender Consciences: Our Vertuoso hath learned more wit, than he had few years since; and the advance to his Graces Chaplainship, hath almost made him Graceless. So true is that common saying, Honours change mens minds and manners. He can now accuse his fellow Christians of Sedition, hypocrisy, Rebellion, Schism, Faction, Immorality, Impiety and Disobedience: call them cattle, Vermin, ( but having occasion to speak of the Pope, the old Gentleman at Rome is his worst title) and after all wipe his mouth and say, I have done no evil. For my part( till God give him repentance) I must and will look upon him as the perfect Image of the great Accuser of the Brethren, one who may very well claim Kindred with him. But I need not draw his Picture, he hath done it himself in his Book, where the Reader may see his complexion, and judge whether it be could or no, as he professes. A Flint is indeed of a could complexion, yet full of fire within: because he will needs have it so, I will grant him to be what he says; but I am sure he hath struck out not only sparks but flames of fire. Latet Anguis in Herba. Who that should red those Expressions in his Preface, how tame a nature he hath, of what a softly sweet temper he is, could suspect him so grand a cheat. If ever any man sat in the Chair of the scornful, and with an imperious and insolent Aspect viewed his Brethren, he hath done it to purpose. And if God pronounce them blessed who place not themselves there, we know what they deserve who choose it. His proud and imperious conclusion, What I have written, I have written; and daring his Opponents to Reply; merits both pity and laughter: I cannot but pity his palpable vanity and conceitedness, and smile at his bravado. He knows he is secure enough from a smart and home return. For who shall licence an Answer to his Book, not his Grace's Chaplain I'll warrant ye. It used to be a jest in old time, Why do the Puritans speak through the Nose? Because the Bishops stopped their Mouths. Mr. P. hath clearly the advantage, he can Prate, Preach and Print what he please, and his Arguments ( happy man) are of that force, that his ablest Adversaries dare not enter the Lists with him. But, pray Sir, let me whisper a word in your Ear, They want not strength of Reason, or dint of Arguments, but that you call a Licence, and your Worship they hope has more wit then to suffer a Confutation to your Book to come forth in public Cum Privilegio. How vain and foolish is his confidence then? For shane leave bragging of your abilities, and insulting over the silence of your Opponents; you are not to be resolved what is the true Reason; suffer but the Press the freedom only of contending with yourself, and then cry Victoria when you have cleared the Field. But the Nonconformists are not to expect that favour from you. However, in time possibly the Book may receive an Answer by some skilful Pen; and indeed the Glory of God, and vindication of his injured Truth and Honour, really obliges to that service and undertaking. In the mean while Reader, take a short view of the Author's spirit, wherein rancour, malice and revenge, are lively displayed. I just now remember the story: A Bishop arms himself against his sovereign, and taken prisoner in warlike habilimemts, the Pope intercedes for him; upon which his Coat of Mail was sent to Rome with this saying, Vide, an haec sit tunica filii tui? Whoever thou art, that reads the following Excerpta, judge whether such language becomes a Christian, or svit the meekness, sobriety and love, which our Blessed Saviour taught and practised. But the Author blushes to be guilty of such weakness; the Primitive Christians were men of poor and low spirits; he thinks Christianity carries a better grandeur and authority, when set off with invectives, smart and angry Satyrs and anathemas, against all who have not an implicit Faith in following his guidance. And indeed he is so outrageous in his expressions, Penning his Book in so furious a dialect, that his Name may be very well changed into Barker, as an Honourable Person is said to Christen him by. Now from all such Arch-Chaplains, Libera Nos.   

The Portraiture of Mr. S. Parker's Spirit, &c.  

profane Jeers and Satyrs.  
FOr of all Villains, 
Preface, pag. 53.  the well-meaning Zealot is the most dangerous; their Godliness makes them bold & furious: And however their Attempts succeed, they are sure of the Rewards of Saints and Martyrs.  
Ibid. And what so glorious as to lose their Lives in the Cause of God? One would think the world were not now to be taught that there is nothing so difficult to be managed as godly Zeal.  
page. 13. Religion sanctifies all their Passions; Anger, Malice and Bitterness, are holy Fervours in the Cause of God.  
Ibid. Zeal for the Glory of God will both excuse and justify any Enormity.  
Ibid. armed with Religion, and lead on by the Spirit of God, to disturb the public peace, &c.  
P. 15. And when Passion becomes holy, then it can never be exorbitant.  
P. 16. And thus are their Vices sanctified by their Consciences.  
P. 57. Filling the World with a buzz and noise of the Divine Spirit.  
P. 73. And better be lewd and debauched, than live an honest and virtuous Life, if you are not of the godly party.  
P. 74. And instead of a sober Devotion, they have brought in a more spiritual and intimate way of Communion with God, that in truth consists in little else but meeting together in private, to prate Phrases, make Faces, and rail against Carnal Reason, i.e. e. in their sense all sober and sincere use of our Understandings in spiritual matters.  
Their Piety then sanctified Fury.  
P. 150. When Passion is fired with Religious Zeal, nothing can temper its outrageous and fanatic Heats.  
P. 151. No malice so spiteful and implacable, as the Zeal of a godly Party; nor any Rage so fierce and merciless as sanctied Barbarism.  
Ibid. All the Ancient Tyranny has in some places been outdone by a through Godly Reformation.  
P. 168. It is an Eternal Truth, that for the godly Party not to be uppermost, is and ever will be Persecution.  
P. 178. All the pious villainies that have ever disturbed the Christian World, have sheltered themselves in this Grand Maxim, That Jesus Christ is the onely Law-giver to his Church.  
P. 263. When to pick Quarrels with the Laws, &c. shall be made the specific Character of the godly Party, and when giddy and humorous Zeal, shall not onely excuse but hallow Disobedience, when every one that hath Pride enough to fancy himself a Child of God, shall have licence to despise Authority, and do what he list.  
P. 267. The last Refuge for godly Disobedience, &c.  
P. 278. It is a glorious thing to suffer for a tender Conscience &c. and then what Godly men are they, that are so ready to be punished for a good Conscience! It is their Ephod and their Terraphim, i.e. e. the onely mark of their Godliness, and symbol of their Religion, and if you rob them of that, you take away their Gods, and what have they more?  
P. 282. And to endure neither Laws nor superiors, because they are proud enough to think themselves more holy than their Neighbours.  
P. 284. Now to permit these Men their Liberty, who mistake Insolence for Tenderness of Conscience; is to indulge Zealous Idiots in their Folly, and to infest their Government with a sullen and cross-grained Godliness.  
322. And when they are once let loose, who then can set Bounds to the Wildnesses of Godly Madness?  
And if they will endure to be checked, &c. by every Systematical Theologue( and most, not to say the best, of our Adversaries are little better) &c.  
P. 307. From all the Disturbances of a peevish and wayward Godliness.   

Greater Safety in Tolerating Open Debaucheries, than Liberty of Conscience.  
Pref. P. 53. If Princes would but consider how liable Mankind are to abuse themselves with serious and conscientious villainies, they would quickly see it to be absolutely necessary to the Peace and Happiness of their Kingdoms, that there be set up a more severe Government over mens Consciences and Religious persuasions, than over their Vices and Immoralities.  
Ibid. I shall refer the Reader to my Book, where I think I have proved enough to satisfy any Man of an Ordinary Understanding, That Princes may with less hazard give Liberty to Mens Vices and Debaucheries, than to their Consciences.  
P. 17. When the virtues of the Godly are more pregnant with mischief and villainy, than the Vices of the Wicked.  
P. 18. Now when 'tis so difficult for Magistrates to remove these Religious Vices, or to bridle their Unruliness, they must needs find it an incomparably harder Task to restrain the Extravagancies of Zeal, than of Lewdness and Debauchery.  
P. 19. And this certainly hath ever been one of the most fatal miscarriages of all Governours that have gone about to govern unruly Consciences by more easy and remiss Laws, than those that are onely able to suppress scandalous and confessed villainies.  
P. 78. Are not wrong Notions of the Divine Worship as destructive of the Peace and Settlement of Commonwealths, as the most vicious and licentious Debaucheries?   

Moral virtues and Grace, not of a different nature or respect, but the same on all Accounts and Considerations.  
P. 65. Contents. Of the villainy of those mens Religion, that are wont to distinguish between Grace and virtue.  
P. 68. The Precepts of the Moral Law are both perfective of our own natures, and conducive to the happiness of others; and the practise of virtue consists in living suitably to the Dictates of Reason and Nature. And this is the substance and main design of all the Laws of Religion, to oblige mankind to behave themselves in all their Actions, as becomes Creatures endowed with Reason and Understanding, and in ways suitable to Rational Beings, to prepare and qualify themselves for the state of Glory and Immortality.  
P. 69. So that moral virtue having the strongest and most necessary influence upon the end of all Religion( viz.) man's happiness; it is not only its most material and useful part, but the ultimate end of all its other duties, and all true Religion can consist in nothing else but either the practise of virtue itself, or the use of those means and instruments that contribute to it.  
P. 71. All Religion then( I mean the practical part) is either virtue itself, or some of its instruments, and the whole duty of man consists in being virtuous, &c.  
P. 72. All that the Scripture intends by the Graces of the Spirit, are only virtuous qualities of the Soul, that are therefore styled Graces, because they are derived purely from God's free Grace and Goodness.  
P. 76. So that all Religion must of necessity be resolved into Enthusiasm or Morality. The former is mere imposture, and therefore all that is true must be reduced to the latter.  
P. 77. The whole state of affairs is briefly this; Man is sent into the world to live happily here, and prepare himself for happiness hereafter; this is attained by the practise of Moral virtues, and Pious Devotions.   

Tender Consciences, scornfully vilified and reproached.  
P. 269. A weak Conscience is the product of a weak Understanding; and he is a very subtle Man that can find the difference between a tender Head and a tender Conscience.  
P. 272. Doubts are the natural products of Ignorance, Weakness is their Parents, and Folly their Nurse.  
P. 279. Weakness of Conscience, always proceeds in some measure from want of wit.  
P. 285. And therefore such untoward and humoursome Saints must be lashed out of their sullenness, otherwise they will be an Eternal annoyance to all Government, with the childish and whining pretences of a weak and crazy Conscience.  
The tenderness of their Consciences( for which forsooth they must be born with) consists in nothing else but their being the greatest and most notorious heretics.  
And now upon the result of these particulars, I leave it first to the public Authority to consider, whether it be not a wonderful wise piece of good nature to be tender and indulgent to these poor tender Consciences.  
P. 306. It is prodigiously strange ( and yet as common too) to consider how most men, who pretend ( and that perhaps sincerely) to great tenderness of Conscience, and scruple postures and innocent Ceremonies, are so hardy as to digest the most wicked and most mischievous villainies.  
And therefore instead of being complied with, they must be restrained with a more peremptory & unyielding rigour than naked and unsanctified villainies, else they will quickly discover themselves to be pregnant with greater and more fatal dangers.   

public Conscience.  
P. 308. In cases & disputes of a public Concern, private Men are not properly sui Juris, they have no power over their own actions, they are not to be directed by their own judgments, or determined by their own wills, but by the commands and determinations of the public Conscience. And if there be any sin in the command, he that imposed it shall answer for it, and not I, whose whole duty it is to obey.  
Ibid. The Commands of Authority will warrant my Obedience, my obedience will hallow or at least excuse my action, and so secure me from sin, if not from error, because I follow the best guide and most probable direction I am capable of; and though I may mistake, my integrity shall preserve my innocence. And in all doubtful and disputable cases, it is better to err with Authority, than to be in the right against it,  
P. 309. And therefore in all such matters, their commands are the supreme rule of Conscience.   

Christian Liberty.  
P. 92. Mankind therefore have the same natural right to liberty of Conscience, as in affairs of justice and honesty; i.e. e. a liberty of judgement, but not of practise. They have an inviolable freedom to examine the goodness of all laws, Moral and Ecclesiastical, and to judge of them by their suitableness to the natural reasons of good and evil; but as for the practise of all outward actions either of virtue or Devotion, they are equally governable by the Laws and Constitutions of Commonwealths; and men may with the same pretence of Reason, challenge an exemption from all human Laws in matters of common honesty, upon the score of the freedom of their Consciences, as they pled a liberty from all Authority in duties of Religious worship upon the same account, because they have a freedom of judgement in both, of practise in neither.  
Ibid. And upon the reasonableness of this Principle, is founded the Duty( or rather privilege) of Christian Liberty.  
P. 94. So that Christian Liberty, or the inward freedom of our judgments may be preserved inviolable under the restraints of the Civil Magistrate, which are outward, and concern only the actions not judgments of men.  
P. 95. The whole affair of Christian liberty, relates only to our inward judgement of things; and provided this be kept inviolate, it matters not( as to that concern) what restraints are laid upon our outward actions.  
Ibid. As long as we obey the determinations of our Superiors, with an opinion of the indifferency of the things themselves, we retain the power of our Christian liberty, and are still free as to the matter of the Law, though not as to the Duty of Obedience.  
P. 301. Where the dictates of a private Conscience happen to thwart the determinations of the public Laws, they in that case lose their binding power.  
P. 303. And therefore to act against the inclinations of our own doubts and scruples, is so far from being criminal, that it is an eminent instance of virtue.   

Uncharitable and bitter Censures.  
P. 105. And therefore to quarrel with those Forms of public worship, which are established by Authority, only because they are human Institutions, is at once notorious Schism and Rebellion.  
He that acts across to the Commands of Authority, he is a proud and factious person.  
P. 221. If they would but make it part of their business to undeceive the People; but they dare not let them know their errors, lest they should forfeit both their Party and their Reputation.  
P. 273. And then he pretends Conscience, only to vouch his Humour and his Insolence. i. e. he is a Villain and an Hypocrite.  
P. 277. The truth of it is, Some men study for impertinent Scruples; they have enslaved themselves to their follies, and are resolved to grow old in a voluntary bondage to Trifles and Fooleries.  
P. 284. And as queazy as it is ( Conscience he means) in reference to its Superiors Commands; 'tis usually strong enough to digest Rebellion and villainy; and whilst it rises against a poor innocent Ceremony, it is scarce ever stirred with Schism, Faction, and Cruelty.   

The Churches absolute Power in the Exterior part of God's public Worship.  
P. 104. In the mosaic dispensation, indeed God took special care to prescribe the particular Rites and Ceremonies of his Worship, not so much by reason of the necessity of the thing itself, as because of the sottishness and stupidity of that Age, &c. But when mankind was grown up to a riper understanding, then did God cancel the old Discipline of the Law, and by the Ministry of Jesus Christ established a more manly and rational Dispensation: in which, as he hath been nore solicitous to acquaint us with the main and fundamental Articles of Religion; so has he scarce at all concerned himself in exterior Rites and Significations ( the two Sacraments excepted) but for all other Rites and Ceremonies of external Service, he has left their entire disposal to the power and discretion of the Church itself; knowing, that as long as men had wit and reason enough to manage the civil Affairs of Commonwealths, they could not want Prudence to judge what circumstances were conducive to Order and Decency in public Worship.   

Scripture, no adequate Rule of Worship.  
P. 174. That nothing ought to be established in the Worship of God, but what is authorized by some Precept or Example in the Word of God, that is the complete and adequate Rule of Worship: This very Principle is the only fountain and foundation of all Puritanism.  
P. 180. Why are not the Holy Scriptures as perfect a Rule of Civil as of Ecclesiastical Policy? Why should they not be as complete a system of ethics, as they are a Canon of Worship? Why do not these men require from the Scriptures express commands for every action they do in common life?  
P. 181. How dare they take any physic but what is prescribed in the Word of God? How dare they Commence a svit at Law, without warranty from Scripture? How dare they do any natural action without particular advice and direction of Holy writ?  
P. 196. And this may suffice to demonstrate the unparalleled Follies and Mischiefs of this Principle.   

Magistrates incited to Severity against Nonconformists.  
P. 253. In brief, the only cause of all our troubles and disturbances, is the inflexible perverseness of about an hundred proud, ignorant and Seditious Preachers, against whom if the severity of the Laws were particularly leveled, how easy would it be, in some competent time, to reduce the people, &c,  
P. 257. Princes have no reason to abridge themselves in the exercise of their lawful Power, onely because some of their Subjects will not learn to be modest and ingenious.  
P. 270. Governours must look to the public, and let Tender Consciences look to Themselves.  
P. 271. And therefore if Princes will be resolute, ( and if they will govern, so they must be) they may easily make the most stubborn Consciences bend to their Commands: But if they will not, they must submit Themselves and their Power to all the follies and passions of their Subjects: For there are no Conceits so extravagant, or so pernicious, that may not pass for Principles of Conscience.  
P. 286. In the mean while, we see what is to be done in the Case of Tender Consciences. If they are acted by calm and peaceable Principles, they will not desire liberty; if they are not, they will not deserve it.  
P. 309. And every Conscience that is not thus persuaded, is upon that account to be reckoned as seditious and unpeaceable, and so to be treated accordingly.  
And now Christian Reader, be thou of what Party or Profession soever, judge whether the Author of these recited Passages, be as he would persuade the World, of a tame and softly humour, and so could a Complexion, that he is not capable of hot and fiery impressions. Sure this kind of Language was born not under the frigid but torrid Zone. If he be thus fiery in his could Fit, what shall be expected from him in his hot? If he be so mad when he is tame, that nothing can bound his fire and fury; alas who durst think of seeing him in a wild humour? If Lightning, Storms and Thunder, trouble a serene Air, what Tempests will a troubled have? Doth the coolness of his Spirit produce such heat, what will the boilings of his Passion do? But I rather think the Gentleman's mistaken in his own Complexion, and is too partial in his own Character. He would do well to consult his late Book, to rectify his Apprehensions, and calculate his Temper from that Meridian: There he hath formed his effigy, raised his Statue, limned and portrayed himself to the Life. An enterprise impossible for any other Person to have accomplished: For Charity would have obliged others to a better opinion of him, than he hath now plainly  told us he merits. They would have drawn him to some likelier advantage. And because he is a Minister, and an Archbishops Chaplain, it must necessary have been said, He is questionless a Man of Conscience, Honesty, Candour, and good Nature; but he has declared the quiter contrary; and is not ashamed publicly to relinquish the least interest in those Noble Qualities. His Friends and Admirers are beholding to him for undeceiving them. It is indeed something strange, that he who boldly determines Religion to be nothing else but Morality, and terms them Villains who offer to suppose a distinction; should yet be so manifestly defective in common virtues. Are not not the Violences of Passion, Pride, Fury, Malice, and Insolence, Immoralities, and great ones too? How easy upon his own Principles, may we prove him a Graceless Person? If all the mentioned Evils( and a Complication of many others) do not evidently show themselves in his late Discourse, I have lost my Sense and Reason. They are but some Expressions( amongst a multitude of the like nature) that I have collected together; for a fuller satisfaction I refer the Reader to the Book itself. Wise and sober men are astonished at his Extravagancies and intemperate Railings, cannot guess at his Design, unless it be ( under the Colour of opposing Toleration, and aspersing the fanatics) to throw dirt on Christianity itself; and instead of the Gospel of Jesus Christ, to introduce an Ethnical Religion. For should his notions be embraced, Faith, Justification, the Merit of Christ, and Salvation by it, may reasonably be exploded, and a Philosophical Creed justle out the Christian. For else what is the import of that passage, page. 77. The whole state of Affairs is briefly this; Man is sent into the world to live happily here, and prepare himself for happiness hereafter; this is attained by the practise of Moral virtues, and Pious Devotions. If Moral virtues have so full an influence into a Christians felicity, in vain do men talk of a Mediator; people need not trouble themselves about the Son of God: And Socrates, Seneca, and Plato, were in the right Religion, and the path-way to Heaven. Christianity, not a whit superior to Paganism; we may even part with our Bibles, or only red them as Romances, to spend an idle hour. Some therefore think, the young man had a mind to be taken notice of, and doubting whether his wit would make him famous enough, he resolved his wickedness should; like the poor obscure Fellow in Ephesus, that to perpetuate his Name, burnt down the Temple of Diana. Others are inclined to think, He writ this Book, more out of humour than design, to sport himself a while. And the rather do they imagine it, because he has in his Preaching vented wild and untoward Notions; being  told of, and blamed for it, he hath used to put off all with a Pish, he was but in jest, and he spoken as the present fancy or humour took him. However it be, the thing is highly criminal and notoriously wicked. I pray God show him wherein he has offended, that he may do no more so wickedly. I doubt not but he will scoff at me for interesting myself so much in his concerns, but I care not; let him take heed that that Scripture be not one day sadly fulfilled upon him, That God shall laugh at his calamity, and mock when his fear cometh. I might tell the Reader of a Sermon he preached lately at Covent-Garden-Church, much of the same complexion with his Book, decrying an imputed Righteousness, railing at fanatics, jeering them with lolling upon Christ, calling them Lubberly Believers, &c. Aspersing our Learned and Pious Reformers of Religion, openly asserting that they wanted either Wit or Judgement. Besides the Popish Doctrine then delivered, that Good Works are the Causes of Justification. And such-like strains as these doth he commonly stuff his Discourses withal.  
But I shall no further trouble the Reader with an account of his drolling and profane Wit: I intend neither an Answer to, nor Animadersions on his Book: I am too conscious of my own weakness and incapacity for such a Work. I shall but acquaint thee with one particular, liable it may be to mis-construction, and that is, about the Magistrates Dominion in Ecclesiastical Matters. I am far from disowning their Power, I do not at all question his Majesties Right in the Government of the Church and State both; and when the public Ministry pray for him, as being in all Causes, and over all Persons, &c. I do not refuse my Assent. Onely in my poor Opinion, Mr. P. has given the Magistrate that absolute Authority which I think no Christian Prince ever claimed; not ou●redge● of ignorance,( as he confidently insinuates) but from a sense and conviction it belonged not to their Prerogative. He is the First, and Onely Person that I know, or have heard of, who hath subjected Conscience so unlimitedly to Secular sovereignty and Domination. However, supposing this an Error in me, I am thus far innocent, in barely relating his words upon this Subject, leaving it to the Construction of the Peruser, without affixing any sense of my own upon them.  
And now Reader, I shall no longer trespass on thy patience, but onely take the liberty to wish a happy end of all our Differences and Divisions, the blotting out all Names of Distinction, and the promoting of catholic Charity amongst Brethren: That all true Christians may endeavour to preserve the Unity of the Spirit in the Bond of Peace.  
FINIS.