A DIVINE and MORAL ESSAY ON THE Christian Pilgrim's Conduct, WITH SOME GLANCES On that of the SECULAR.  
By John Macqueen M. A. late Minister in Edinburgh, and Subdean of the Chapel Royal in the Kingdom of Scotland. Now Minister of Welton near Daventry in Northamptonshire.  
Me pulsum Patriâ, pelagique extrema sequentem,  
Fortuna Omnipotens & ineluctabile fatum  
His posuere locis.  Virg. Aen. lib. 8. 
LONDON, Printed for Daniel Brown at the Swan and Bible without Temple-Bar, and Richard Smith at the Angel and Bible near the Maypole in the Strand. 1699.   

TO James Johnston Esq  
THe Kings and Potentates of the Earth can make Men Great, but it is the Donation of Heaven that can render them Virtuous and Wise. Indeed 'tis Happy when these Embellish with some Rays of their Image, where God first Imprinted His own: Whereby what Affection they show, or Honour they add to such Persons, Rebounds to the Original.  
And this the King, who well Weighs the fitness of Men for the Charges He puts them in, Considered, when He made Choice of You, to serve His Majesty in the Creditable Stations, 
Envoy Extraordinary to the Duke of Brandenbargh. And Secretary of State for the Kingdom of Scotland.  and Honourable Offices You have undergone; In which great Trusts You Carried the same Sereness of Spirit and Affability of Address, which Accompanied you in all Your Actings: And all, who have the Happiness to know You, will be so just, as to Attest your Honours altered not Your Temper: Nor have You Assumed an artificial Air of Benignity or Humanity in Your present Circumstances, as if You had formerly laid by these Ornaments with Your private Capacity; but You Exert them in every State and Condition, as the Natural Inseparable Qualities of Your Gentile and Generous Disposition.  
What the Prince of Moralists says, You confirm. 
Seneca.  That outward Splendour, Pompous Ceremonies and the other Pieces of Pageantry, which Attend those in Power, make up but the least Part of a Brave Man; for now when You stand Divested of those Honours, which were no less the Reward of Your Desert, than Marks of Your Prince's Favour; You retain that Stock of Merit, that Greatness of Mind, that Nobleness of Soul which Heaven only bestows upon special Favourites: And none but Persons of Extraordinary Geniuses still Possess in all Turns and Changes. And the Beams of Your Virtues are no no less Radiant when Separated from those external Accoutrements, nor less impressive of Esteem, or Attractive of Love, from Wise and Discerning Persons. It is true, these Circumstantial Appennages may affect the Populace, and conciliate some Cringes, Submissions, and Courtship; in which there may be more of Fashion, Constraint and Policy, than of Sincerity, Alacrity or Affection; but the other Penetrate Hearts, Captivate Reason, and Establish an Empire over the Souls even of the Better and more Refined sort of Mankind.  
Hence, these of this kind who have the advantage of Your Acquaintance, earnestly Covet the frequency of Your Converse; which could never be so Ardently desired by the Good, the Great, and the Ingenious of the City, Court and Country, if Your Prudence and Complaisance, Your Acuteness of Spirit, and Debonairness of Humour, made it not Agreeable, Amiable and Beneficial, Conjunct results of the other happy Mixtures: Neither of them to be met with so harmoniously Cemented, but in Souls of no common Elevation; therefore, by all considering Persons, Honoured and Loved beyond the Ordinary.  
For if either of these Qualities separately found, be sufficient to raise the Reputation of some; What may we conclude, when we see them meet and and embrace each other in such a happy Union, whereby they Fortify and Beautify one another by their Mutual Aid and Lustre; but that they shall prove secure Supporters of a growing Fame, and lasting Renown. And if Nature had not drawn the first Strokes, and laid, as we say, the groundwork of these Accomplishments in the Faculties of Your great Soul; Your Breeding among Strangers and Foreign Embassies, though they have given them a comely Tincture, yet could never make them go off with that Facility and taking Air, which speak them to be the Effects of Your Natural Temper, polished by the dextrous Improvement of Your Ingenuous Education.  
It was by these Steps You made Your Ascent to the Illustrious Posts You passed through: And by the Favour of Providence You will persevere in the same course of Virtue; to the further Service of Your Prince, the Credit and Benefit of Your Country, to God's Glory, and Your Friend's Comfort: Which none wishes more sincerely, or Prays for more Fervently, than,  
SIR, Your much Obliged, and Most Humble Servant, Jo. Macqueen.   

TO MY FRIENDS AND Acquaintances IN THE CITY OF EDINBOURGH.  
DUring the Twenty Years I had the Honour to Serve in the Ministry among you, I could not but Contract Acquaintance with many, and Friendship with some of the Inhabitants. However I am not such a Flatterer of myself, as to imagine, I want Enemies: Considering that, besides the Natural fickleness of People's Affections, how liable they are to Change from the supervening Contingencies, occasioned by the different Aspect of Affairs, and the various Turn, that happened in so long a tract of time; in which Persons in Public Posts, are often hooked in, to be interested by some singular Emergents, more than by Choice or Inclination.  
Yet this I will say, whatever Enemies I may have, Mistake on my part more than Design, and some unfortunate Circumstances or unlucky occasions on the other side, more than ill Nature, made them become such. For although at a distance now from you, I cannot but bear witness, that in the several Parties among you, there are Persons of Piety and Prudence, of Learning and Discretion, of Breeding and Integrity; who will not be easily biased by Humour, or Opinion, to malicious Apprehensions, slanderous Expressions, or unjust Practices.  
I never loved the uncharitable, censorious, unchristian way too prevalent in the Discourses and Writings of some of the Age; Who charge the faults and miscarriages of particular Persons of different Interests, or Persuasions from them, on whole Societies. 'Tis said that all the Florentines are not Wits, nor all the Swissers Blockheads: No more do I think that all the Episcopalists are Saints, or the Presbyterians Reprobates; verily I believe that whosoever of either of these Fears God and works Righteousness, 
Acts 10.35.  is accepted by God, and should be so by Man likewise. The Jewish vanity of confining the favour of heaven to Times and Places, is transplanted among Christians; and this with the sowrness of their tempers too much transcribed by many, who sacrifice all Offices of Charity and Humanity to their Narrow Opinions; not considering that these are due to all that in every place call upon the Name of Jesus Christ, our Lord, 
1 Cor. 1.2.  both theirs and ours.  
Although I began the Course of my Ministry among you when I was very young, before I arrived to that Consistency of Age prescribed by the Canons; the necessity of the Church in that juncture, and the Indulgence of my Superiors, more than any Prematurity of my parts, suspending the Obligation of the Ecclesiastical Law; Yet my Early Endeavours in the work of the Gospel met with welcome Reception, and while I continued in that Station, my pains by the Blessing of God became in some degree helpful to the Spiritual Benefit of some of you; so that I may presume in a manner to say with the Apostle; 
1 Thess. 2.1.  That neither my entrance, or abiding with you were in vain.  
I confess it was uneasy to me, to leave the Post I was in among you; for I had a strong Conviction upon me to Serve in the Ministry, to which I was Called, and for which, through the Grace of God, I acquired some Fitness by ingenuous Education in your University; and where, if I did any good through the Divine assistance towards the Conversion, or Confirmation of any, in the great truths of Religion, or Practice of Godliness, I might in my more Mature Age, have Riveted the same, and promoted it to further Accomplishment; and possibly have made up the defects of my General, or Personal Vocation in the inconsiderate, as well as inconsiderable past part of my Life, by a more serious Application of myself in my latter Days to the Duties of both.  
I freely declare I was loath to Remove from a place, to which I owed any small measure of Breeding, or Learning I was endowed with; and where, after my Running through the ordinary Stages of Students in your Schools, I soon became a Public Teacher of others; and spent the best portion of my time in some Reputation and Returns of Affection from the finest of the Inhabitants. Where I could not walk the Streets without the Regret of some for my not Compliance, the Compassionate wishes of others for my Return, and the Express Counsels of many to conform to the Establishment then. Where, I could not pass without often interruption from the kind Approaches of the Children of honest Neighbours, and the Affectionate Civilities of their Parents. And I cannot but acknowledge the weakness, or shall I rather call it the Natural tenderness of my Constitution such, that I was not a little softened, and my Resolutions made somewhat fluctuating with the Fondness of of the Younger sort; and there is something in their way of expressing their liking, which as it is more ignorant and unaffected, so it is better and more easily felt, than is eloquently described; and is more impressive than the studied Compliments, and artificial Addresses of others of riper Age; and is frequently the Echo of the Parents Example and Respect, as well as the Result of instruction and discipline.  
Besides that some whom I had Baptised and frequently Catechised, had been Married by me, (and many more likely would have been so, had I continued longer) who received me into their Houses with equal Degrees of Affection and Esteem, so that the kindness of Young and Old went very near to preponderate my Intentions of coming away. All which begot in me a flattering expectation, that if I had stayed with you until old Age had seized on me, since I spent my Vigour and Strength among you, you might have been the more easily Induced to bear with the Decays and Infirmities of my declining State. But ' its possible it might prove otherwise; People's present favour is but a very uncertain Security of their future Kindness. I have known the best of Magistrates, and the ablest Ministers, have their Hosannas turned into Crucifige's; not only from the muddy Mob, but from those who look upon themselves as of a finer Clay: Yet often when the Maggot takes, the Populacy become the servile Instruments of their Ingratitude, and the prostituted Tools of their Insolency, against their Civil Governors, and Spiritual Directors. Persons Respect and Love to their Pastors in great Cities, like the Morning Dew vanishes before the Abilities and Parts of their Teachers come to their Noon, or begin to Decline; and who knows but divine Providence foreseeing it, would prove so to me, upon my longer staying among you: And for other wise Ends permitted my Removal so, lest I should meet with such an afflicting Disappointment.  
My maintenance among you was not Mean, and the necessities of my Family required my Continuance in my Charge, for their more comfortable Sustenance; and I doubt not but I could have made my Incomes greater by following this gentile Method of Writing, which I found formerly so successful towards the increase of my Fortune; and I could that same way have attracted the favour of some befriending Planet to better my Condition still.  
These were all Pulbacks to detain me, but when I Muster up these, why should I Omit to make, grateful mention of 
He succeeded me in the college Church of Edinburgh, and was 〈◊〉 of the first General Assembly held in that Kingdom since 〈…〉 of the Presbyterian Government there.  Mr. Hugh Kennedy his Invitation to join with him, and of the earnest Request of the leading Men of the Presbyterian persuasion in the Parish, to the same purpose. I do not Narrate this with that Feminine Vanity, some silly Dames reckon up the number of their Courtiers; who take every transient Glance, for one of Hymen's Messengers, and construct every civil Compliment an Amorous Intrigue: But I do it, to show that I am not led by humour or partiality, so far as to neglect thankful Returns to obliging Overtures, from whatsoever Corner they come. And although I could as little comply with their desires, as with the principles, by which they were Acted; yet since they thought them best, and the other was calculated so much for my worldly advantage, and they were so very Industrious to engage me in their Interest, by which I would in all probability have bettered my Temporal Condition, above what it is for the present, or I expect it to be in haste; I cannot but conclude it an Instance of good Will and Esteem; for which the Living have my thanks, and I'll pay some tribute of acknowledgement to the Memory of the Deceased.  
I may add without any Ostentation, and appeal to the experience of some of you, that the inoffensiveness of my Conduct, and Carriage in my general Conversation, and particularly in my Behaviour with, and towards Dissenters, conduced to state me so fair in the good liking of the Neighbourhood, and to procure me the favour of the Magistrates who have Governed the City, since the Scene of Affairs turned so propitious to that Party: My Gentleness formerly in reference to Recusants, bearing down the prejudices which some thought might duly enough be fastened on my Principles: The goodness of my Parishioners, and the discretion of them who then bore Rule among you, would not allow them to transfer any hatred they had at my disproving Sentiments of their Government, to my Person,; so that through their beningn Temper, the difference of my Opinion was no Obstruction of their Benevolence. And as I made not diversity of Judgement the Standard of my Deportment towards others of different Persuasion from me, nor would I be provoked thereby, to any rash Treatment of them, when it was in my power to create them Trouble: No more did they upon the Revolution, make my dissenting from their Maxims, any hindrance of their kindness towards me. And this want of distinction in the acts of their Generosity distinguishes them with Honour, and a greater Sense of true Christianity in not only many of their own, but even of our party too.  
This appeared in the Gratuities which your Common Council twice bestowed on me, when the circumstances of Affairs, and my discontentedness with them, would not permit me to tarry longer in the Exercise of my Ministry among you. And I cannot but Record with Gratitude the Civility with which Sr. John Hall of Dunglass than head Provost, used me; and since I hear he is Dead, I must do the Justice to his Memory, as to declare he kept that sereness of Disposition and equality of Mind, that modesty of Carriage, and humility of Deportment in in his Elevation, which was his Ornament when he stood on the same Level with his Neighbours. He was of another Ballast than those who are transformed unto Starchness and Insolency, by the increase of their Estate, or the Dignity of their Station, in his Public Ministrations and private Transactions; plain, upright Dealing was his Policy, and at Home as well as Abroad, Religion was the Compass he Steered by.  
I must likewise mention with Honour and Respect the Worthy and Generous Gentleman Sr. Archibald Muir of Thorntown, who succeeded Sr. John Hall in the great Trust of chief Magistrate in the City, and at this Instant for the second time, in regard of his more than Ordinary Merit, and singular Abilities. is invested with the same Power and Dignity again, who by the calmness of his Temper, and the discretion of his Behaviour, the prudence of his Conduct, and his Justice in the management of his Authority, forcibly attracts to him the good Opinion, Esteem and Affection of all Impartial and unbyass'd Men of both Parties.  
Nor can any thing less be expected of a Gentleman of his Birth and Pedigree, being Descended of the Ancient Family of Rowallan, whence many of our Kings have derived their Blood.  
The longer I Live in the World, I am fully convinced, as our Proverb Runs, 
Forts creantur for: ibus, et bonis: Est in Juvencis, est in equis patrum Virtus: nec imbellem feroces. Progenerant aquilae columbam. Ho. Od. lib. 4. Od. 4.  It's happy to be the Hawk of the right Nest. It's Felicity to bring with our Extraction, the Seeds of Gentility with us to the World; for this advantage of Birth, lays a good foundation for what Improvement, Art, Education, or Experience may Superadd.  
Me thinks I hear some of my Friends ready to say, it seems strange to them, I Blazon at this rate with some Eulogies, these who since the Revolution have born Charge in the good Town; while I pass over with silence those who formerly, during the last Reigns, were Entrusted with its Government; under whose Protection I and the rest of my Function enjoyed our Places, for many Years, with Freedom and Safety.  
Therefore to avoid all suspicion of Ingratitude as well as Injustice; let me cast back my Eyes on the former times, and say that in those Days there were those by their Birth, Prudence and Virtues, brought additional Lustre to the Honourable Offices they swayed in the City, as all who know and heard, (and who did not far and near, at Home and Abroad?) of Sir Andrew Ramsay of Abbotshall, must bear witness. Indeed if ever the Ministers and the Inhabitants of the City, had Reason to Magnify the former Days above the latter, it was in the space of his Saturnian management of Affairs: How justly may he be called the Nehemiah of that Age, he took such Care of the House of God, and its Offices, by increasing their Provision, that they did the Work of the Lord with cheerfulness, and alacrity; so as it may be well said of him, he Loved our Nation, and Built us a Synagogue. Indeed we may apply to him, what the Prince of the Roman Poets saith, 

Aurea, quae perhibent, illo sub rege fuerunt  
Saecula; sic placida populos in pace regebat.  
Deterior donec paulatim ac decolor aetas,  
Et belli rabbiss, et amor successit habendi.   Virg. Aen. lib. 8. v. 314. 

With his mild Empire, Peace and Plenty came:  
And hence the golden Times derived their name.  
A more degenerate and discoloured Age,  
Succeeded this, with Avarice and Rage.   Dryden.  
This worthy Nehemiah for Sixteen Years together was Provost, or Lord Mayor of the City of Edinborough, his Birth raised him beyond the level of some of his emulous Competitors in the State, and his Envious Adversaries among the Citizens; by which he preserved the honour of the Provostry from Contempt of the insolent, who bore themselves haughtily on score of their Pedigree; as by his integrity and care he defended the Revenues of the Good Town from the Encroachments of the Covetous. His Policy fitted him for his King's Service and his country's good in the honourable Post he had as Member of his Majestie's Privy Council; which he he held till his Death. His Abilities qualified him for the Bench. His wise Conduct and assiduous pains about the Cities concerns made him be continued so long in the creditable station of its Chief Magistrate. Nothing but a singular concurrence of Endowments peculiarly adapted to these several, different, Eminent Offices, could make one Man capable of them all, and at one time; and manage each of them in their turns, with such a signal dexterity, as discovered he had a soul large enough for all these great Employments; and too ample for any one of them.  
Here was a kind of Triumvirate in one Man; the Provost, Senator, and Counsellor, and he so considerately well divided his time in the exercise of each of these Trusts, that the one never interfered with the other; his attendance on the duties of any of them never made him slack or negligent of those of the other; the care of the Provostry never hindered the business of the judge; nor was either of these an impediment to the application of the Counsellor, for the King and Country's Interest. In the City Council none more exact; in the Privy Council none more acute; on the Bench none more just, a Vigilant Magistrate, an upright Senator, and a Faithful Counsellor; and in all a good Christian.  
I would have set down some things more relating to the Magistrates during the former Reigns but that I am afraid to be tedious. I have made some remarks on the sordid methods by which in that time some obtained the Provostry; and on the blemish of their conduct in that considerable Employment, but they are scattered in some lose papers now at distance from me. I remember in imitation of some of Lucian's Dialogues, I have form one betwixt Sir Andrew Ramsay's Ghost, and those of some unjust complainers, and selfseeking Competitors; who after his voluntary relinquishment of the Chief Office in the City wormed themselves into it, for which neither their birth nor breeding had qualified them; nor had they the courage, uprightness, or parts to employ it aright; for it is certain these who compass their Dignities fairly and justly, are likeliest to improve them to better purposes, with more honesty and integrity. And if providence bring me and these scattered sheets together, it is possible for cautioning the present and succeeding Age, against such sinistrous ways, I may suffer them to fly abroad.  
It might have been expected that something in this long introduction should have related to the following discourse; and so I did design, but now I cannot, at least not so largely, run out that way; since this Preface has increased beyond my aim, several things crowding themselves into my mind, while my hand was writing, and I must now curb its further excursion; lest this small Essay prove but an Appendix to the initiatory Epistle; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Diodorus Siculus blames some, who as it were tacked their Curtailed Orations to their longwinded preliminary Addresses, wherewith they intended to Captivate the favour of Hearers, or Readers, and to avoid this censure, or the more trite, of making the Gate larger than the City, or the Portal than the House, I shall hasten to a conclusion.  
Nor will I nauseate the Reader in imitating these trifling methods some Fencers for applause, or famae negotiatores use, who look one way that they may hit another; as some writers contending for Fame think by a kind of Rebound to catch it more greedily, while they cast down themselves and there performances so low, with their shame vilifyings, as the homeliness of the Dress, the plainness of the stile, the simplicity of the Phrase, etc. and I know not what. Nor shall I allege for publishing this Essay, the threadbare pretence of the importunity of friends, preventing of false copies, etc. Nor will I blame the shortness of time, 
Hoc ipso placere cupiunt quod placere contemnunt, & mirum in modum laus dum vitatur, appetitur, Hieronimus.  for what is crude or raw in it. I look upon these and such like little Artifices, wherewith some would conceal their Ambition to be in Print, and fish for commendation to their Attempts; as on these thin Mourning Vails, or Patches, by which fair Females design the increase of their Charms; only with this difference the vanity and ostentation of the one are more palpably perceived to a loathsome degree while the beauty of the other, like Diamond set in Jet, is more bright and shining.  
I shall say nothing of it, but that it is the product of Melancholy thoughts on my present disastrous Condition; which had been published soon after I came to this Retired Place where I now am, but that being entrusted in lose sheets to a certain deserving Person, it fell by and could not be found; which put me to a second, or rather a new trouble: But now you have it such as it is; and I'll make no Appology for its Defects; 
— Sed vatem egregium cui non sit publica vena Anxietate carens animus facit, Juven. Sat.  the afflicting Circumstances of my Stare, which have somewhat pinioned my fancy, and flatted my expression; may with considering Persons supersede me this task; I shall only say, it is like, if I had enjoyed the society of my Old beloved Companions, viz. my Books, the subject had been better managed; for I confess myself an insufficient Artist without these tools; to which were they now by me I could transfer out of Boetius, (for he and buchanan's Paraphrase on the Psalms are my Vade Mecum's in my Solitary Ranging,)  
Gloria foelicis olim viridisque juventae,  
Solantur maesti nunc mea fata senis.  
I shall conclude with this one Reflection, which though it might have been Incorporated into the Body of the Treatise, and enlarged on; yet may be admitted Room appositely enough in this place.  
Pilgrims and Strangers affect solitude and retirement; being ashamed to make others witnesses of their Sighs and Sobs, they give vent to their groans under shady Trees, or in bushy Caverns; in the silence of Fields, or solitariness of Woods; there they Ruminate on the condition of their own Country; if it be overrun with any Calamity, they bewail its Fate, help it with their Prayers, or bedew its misery with their tears, or if in a flourishing State, they rejoice in its prosperity, and what Male-treatment soever they meet with from it, they cannot but wish well to it; the strength of their natural affection preponderating the Resentment of any hard measure they may meet with from it. And any revengful thoughts which come bubbling up in their minds against the particular instruments of there misfortune, are swallowed up in the expansion of their concern for, and extent of their love to the Common welfare of their Counrrey.  
Thus I have seen devout Pilgrims very serious by the brinks of Brooks and banks of purling streams, 
Ille verè dolet, qui sine teste dolet.  in the Covert of Woods, or cool shade of Grottos; where the consideration of their absence from there heavenly Country lay heavy on their hearts, while they did sit, or walk intent on their Melancholy Muse; groaning under the thoughts of their distance from it; nor could they receive any satissactory respite from their Moans, or comfortable Remedy to their Languishing, but from the solace the well grounded expectation of a happy return thereto, ministered to them.  
And as I can without vanity profess I have in some degree transcribed this part of the Pilgrim's Character, in reference to my heavenly; so I am not ashamed to confess, I have spent many hours by night and day, in pensive thoughts, and sorrowful reflections on the present afflicting circumstances of my own and others Condition, who have left their native soil, and of these my Fathers and Brethren who still remain in a suffering State, in their Earthly Country.  
And although in my early walks, the Chanting little Choristers of the Air, and the Musical nocturnal lodgers of the bushes, have often contended by their sweet inartificial Antiphonies, which of them by tickling my Ears, could divert me most; and the Embroidery of flowers, the Beauty of Meadows, the Mixture of Colours, in all the different objects of sight, seemed to strive which of them by attracting my Eyes, could ease my mind best: Yet in the midst of all this agreeable variety of Nature's Delicacies, and Medley of charming Delights, which puzzled my Senses into a pleasant Controversy which of them was most gratified, our Country man Buchanan's Paraphrase of the 137 Psalms afforded me most diversion: The suitableness of the matter hitting the Calamitous State of the Episcopal Clergy of the Scotish Church, and David's divine strain mixed with the high Fancy and dressed with the Elegancy of this admirable Poet's Phrase, affected me with a wonderful Ravishment in time of my troublesome damps; and my frequent reciting it over, surnisht me such satisfaction in my solitary Recesses and Mournful Soliloquies, or Meditations, upon the Banks of Welton and about the Arbours of Watford; and first suggested to my mind the expediency of spending some thoughts on the few heads of the ensuing Treatise.  

Buchan. Paraphras. in Lib. Psalm. 137.  
Dum procul à patria maesti Babylonis in or is,  
Fluminis ad liquidas forte sedemus aquas;  
Illa animum subiit species miseranda Sionis,  
Et nunquam patrii tect a videnda soli.  
Flevimus, & gemitus luctantia verba repressit;  
Inque sinus liquidae decidit imber aquae.  
Muta super virides pendebant nablia ramos,  
Et salices tacitas sustinuere lyras.  
Eece ferox dominus Solymae populator opimae  
Exigit in mediis carmina laeta malis:  
Qui patriam exilio nobis mutavit acerbo,  
Nos jubet ad patrios verba referre modos.  
Quale canebamus, stet●rat dum celsa Sionis  
Regia, finitimis invidiosa loc is.  
Siccine divinos Babylon irrideat hymnos?  
Audiat & sanctos terra profana modos?  
O solyma, O adyta, & sacri penetralia templi,  
Ullane vos animo deleat hora meo?  
Comprecor, ante meae capiant me oblivia dextrae,  
Nec memor argutae sit mea dextra lyrae:  
Os mihi destituat vox, arescente palato,  
Haereat ad fauces aspera lingna meas:  
Prima mihi vestrae nisi sint praeconia laudis:  
Hinc nisi laetitiae surgat origo meae.  
At tu (quae nostrae insultavit laeta rapinae)  
Gentis Idumaeae tu memor esto Pater.  
Diripite, ex imis evertite fundament is,  
Aequaque (clamabant) reddite tecta solo.  
Tu quoque crudeles Babylon dabis impia paenas:  
Et rerum instabiles experiere vices.  
Felix qui nostris accedet cladibus ultor:  
Reddet ad exemplum qui tibi damna tuum.  
Felix qui tenero consperget saxa cerebro,  
Eripiens gremio pignora cara tuo.   
The pleasure I took in poring on this Paraphrase and often repeating of it in my retired wand'ring circuits, through the Fields, made me request from the Ingenious Mr. Thomas Yaldin Fellow of Magd Coll. in Oxford, this Translation which the Concurrence of my Worthy and singularly Obliging Neighbour Mr. Charles Allestry, Minister of Daventry, prevailed with him to grant as the Reader may perceive by the Letter prefixed to it.   

TO THE REVEREND Mr. Charles Allestrey, Minister of Daventry in Northamptonshire.  
Sir,  
OUT of that entire Obedience which I shall ever pay to your Commands, I writ the ensuing Paraphrase; and unless the common Fate of all Poets (which is, to be fondest of their last Productions) very much blinds my Judgement, I think the honour you have laid upon me in this Request, has informed the piece with a greater Genius and Spirit, than usually attends my Writings. I am not insensible that 'tis as natural for a Poet to flatter himself as his Patrons; but here my wishes conspire with my weakness, to put the best varnish over the humble present, and make it seem in some measure worthy your acceptance. Buchannan, Oldham, and Woodford have been happiest in their versians of this Psalm; till I finished my own, I avoided seeing their Composures: choosing rather to correct my thoughts by others Works than design by them. The only one I may have seemed to follow is Mr. Oldham, the great respect I have for this author cannot bias my judgement so far as to overlook his faults; his Digressions are too long even for Pindaric Poetry; his Verse wants Number and Cadence: but the most unpardonable fault, is that the Pathetic Air of this Psalm is not observed with Poetical Justice. I would not in this imitate our modern Writers, first to steal immediately from an Author, than Censure and Rail at him, that the World may not suspect them. I hope your leisure will permit you to Read him, at once to justify the Character I have given, and to see how industriously I have avoided even the Resemblance of Thoughts and Expressions, tho' the subject be the same. But lest I make my Preface Resemble the head of a Rickety Child, that is vastly disproportioned to the smallness of the body, I shall only beg your favourable Acceptance of this, and to think I always retain a grateful acknowledgement of those many favours you have conferred on,  
Magdalen College in Oxford, June, 1697. Your dutiful Son and very humble Servant Thom. Yalden.   

A PARAPHRASE On the 137th Psalm. A Pindaric ODE.  

WHere famed Euphrates winding Current Flows,  
And Tribute pays to losty Babylon:  
There by a strange Reverse of Fate,  
Around the mournful Shores, we laid us down,  
And wept in sad Remembrance of our Woes,  
And in pathetic Words deplored our abject State.  
But Zion when we called to Mind,  
The beauteous Zion left behind:  
When loved Judea to remembrance came,  
Our native Palestine, and Jordan's Stream;  
A wild Excess of grief we showed,  
The Tears in lavish Torrents flowed,  
When Zion to our fond remembrance,  
Judea's pleasant Soil, and Jordan's Stream.  
Unhappy Zion lost, and Desolate!  
That once in Glory far out-Shone,  
The boasted Walls of Babylon:  
In Beauty, Strength, and Empire great,  
Zion revered by Men, our God's exalted Seat.  
Our useless Harps mute, and unstrung,  
Our Harps and Instruments renowned,  
For matchless Harmony and Tuneful Sound:  
Were on the shady Willows hung,  
Or lay neglected on the Ground.  
Oft would the Proud insulting Victors erie,  
Come on, your Harps and Voices try!  
Sing, sing us a Gay Melodious Song!  
Songs of Triumph let them be,  
Full of Wit and Harmony,  
Such as to Zions joyful Courts belong!  
Such as of old Immortal David Sung,  
When he in Triumph Rode:  
When Victory inspired his Tongue,  
And Prince of the Harmonious Band,  
A Harp employed the Hero's Hand,  
Of Zion was his Song, and worthy Sion's God.  
Shall Babylon our Hymns of Triumph Hear!  
Or cursed Euphrates Streams the Accents bear!  
Shall Israel prostitute their Sacred Lays,  
What, Zions Harmony profane,  
And the inimitable David's Strain!  
Or in a foreign Land attempt Jehova's Praise!  
Ah, no, ye cruel, ye Inhuman Race!  
Tho' Israel suffers your afflicting Scorn,  
Though you in Triumph smile at our Disgrace,  
And insolently laugh to see the Wretched mourn;  
A Song you shall in vain demand,  
In vain compel the skilful Hand,  
Or Harmony require in proud Assyria's Land.  
Do mournful Chains with Harps agree,  
Or Songs of Triumph suit with Misery?  
Cursed be the Voice, and Cursed the Lute,  
That pays Obedience to the haughty Foe;  
But tho' our Instruments are Mute,  
Ye shall have Sighs and Groans, the Consorts of our Woe,  
Jerusalem, loved Object of my Thought!  
When thou art absent from my Mind:  
When mourning Palestine's forgot,  
Our Native Shores, and all we left behind;  
Then may my unperforming Hand  
Forget its boasted Art:  
No more the Tuneful Harp Command,  
Nor to the Lute soft Harmony Impart.  
Zion, thou darling of my Muse!  
When I forget thy Venerable Name,  
Thy suffering Majesty, and injured Fame:  
Let my right Hand forget its use,  
Let my right Hand its Artful cunning Lose.  
Zion, if I prefer not thee,  
In all my Hours of Mirth and Harmony,  
Thou subject of my nobler Song;  
Then let my inauspicious Tongue,  
Cleave to its vaulted Roof, and cease to speak,  
Let motion every Vocal nerve forsake:  
Let Discord Seize my Harp and Lute,  
Oh, let my perjured Tongue eternally be Mute!  
Remember Edom's unrelenting Race,  
On that detested Day:  
That Day of Infamy and dire Disgrace,  
When lost Jerusalem became the Victor's Prey.  
With how much Insolence and Pride,  
With what Imperious Brows they Cried,  
Levelly their Sion's Walls, their sacred Shrines deface!  
Shall Edom's cruel Offspring be forgot!  
Latest Posterity shall never cease,  
To brand the Infamously Savage Race,  
With an Eternal Blot.  
That cried aloud, Come, hurl their Zion down,  
The beauteous Rival of our Babylon:  
To future Times let no Remains be found,  
But Furrow up the desolated Ground.  
Now Mourn, thou proud Assyria Mourn,  
In sadder Accents let Euphrates Flow:  
To Tears let Tigris and Hydaspis' turn,  
Tears to supply the Scenes of thy approaching Woe.  
O Babylon! ill F'ated Babylon!  
Mature for Ruin, to destruction led!  
How numerous are thy Horrors grown!  
How are our Curses fallen on thy devoted Head.  
Blest be the Sword, ah, doubly blest the Hand,  
That executes Revenge and Lust!  
That with repeated Plagues infests thy Land,  
That makes thy wasted Shores Accursed,  
And sheds Assyrian Blood, with an insatiate Thirst.  
But he that Pity, that Compassion shows,  
May he be Cursed, Cursed to partake thy Woes:  
Let mercy to thy Anguish be unknown,  
And fly the Sighs and Tears of Babylon;  
Whilst wild Ambition, Lust, and Rage,  
Urge every Arm, each Sword engage,  
And Steel the Victor's Hearts obdurate as thy own.  
Happy, thrice happy shall the Victors be,  
That Babylon destroy:  
That Triumph o'er thy Misery,  
And Treat thy Anguish with insulting Joy.  
That Cast thee down with scornful Pride,  
Thy Palaces and splendid Courts deface:  
Thy Sighs, thy piercing Groans deride,  
Shake their disdainful Heads, and Laugh at thy disgrace.  
Thy kneeling Matrons shall Implore in Vain,  
In Vain for Mercy raise their Hands and Eyes:  
Whilst Streams of Blood thy Temples slain,  
Triumphant Slaughter round thee Flies,  
Neglects the Orphan's Tears, and prostrate Virgins cries.  
With Conquest may his Arms be Blest,  
With Fame distinguished far above the Rest,  
That Drags the Clasping Infant from the Mother's Breast;  
That hurls thy sprawling Offspring round, and stains,  
The marble Pillars with their living Brains:  
That strews with mangled Limbs thy Pavements over,  
And makes thy Channels swell with Streams of Reaking Gore.   
But before I conclude this long Epistle let me tell you my Friends and Acquaintances in Edinborough, who long to hear any advantageous thing of me, or from me: that since I came to Welton, the Civilities of some of the Gentry in this Country, the Pious and Learned Converse of some of the Clergy, the Humanity of some of the Commons, and the particular kindness of my own Parishioners and and some other Neighbours have, and do very much allay the grief which arises from the Consideration of any uneasiness I have in my present Circumstances; I have great comfort in the success of my Ministry among this people, and in the returns of the Affection and Esteem, I meet with from them; and I Magnify the Grace of God for any good I either have done, or may do to Souls, wherever Providence pleases to dispose of me. I Reverence the Divine Wisdom in the toss, tumblings and all the disappointments I have met with, and I hearty bless the Name of my God for the smallness my Living in this Obscure place: where if any light communicated to me from the Rays of the Sun of Righteousness, may shine to the benefit of others, for the advancement of his glory, my departure from you, and diminution of of my temporal State, shall not afflict me; nor will I repine at any disadvantageous change as to Externals, which may befall me; if, wherever I come, or whatever my outward condition be, I may through God's blessing be an instrument to set forth his Gospel, or set up his honour, in any station though never so low, whereon these can be raised. For as to worldly Accommodations, I have by the Divine Aid acquired some degrees of such a holy Indifferency, that I can say in some measure, (and my servant desire is that more and more from entire Resignation I may freely and sincerely assert) I am willing to want, what God is not willing to give.  
It is no small felicity to be able to redeem time by the evils of our days; and if by the distress that has happened me, I can recover the Mortgage of some of the neglected portions of my past life, by the right improvement of the Remainder, I'll conclude myself happy; and it is not unlikely that what I now say in this small Essay, may prove beneficial to others, who (for as firmly fixed as they seem to be in their warm Nests) may undergo the same, or the like disastrous Alterations, or Vicissitudes; and if I can be serviceable to any among you, to any of my well affected, Reverend Brethren, wherever they are, or to others, to any of my Friends, Acquaintances, or Relations, by the Fruits of my Retirement, or absence from them, in this, or any other discourse I intent to publish; I hope I may say whatever has befallen me (howsoever intended by some) was ordered by that Allseeing Providence, (which governs all things by the Highest Wisdom, exactest Reason, and profoundest justice:) for their and my welfare; in which my daily request to God is, that the Event of his future deal toward either of us, may terminate; to which purpose the Assistance of your Prayers is earnestly entreated by,  
Your very humble and most devoted servant Jo. Macqueen.   

THE CONTENTS.  
THE Preface setteth forth the folly of Men who are unwilling to think on their Transitory State, when so many things serve to awake them to the same; With some short Reflections on the taking Methods by which the Scriptures would engage us thereto. The Penmen of the Sacred Oracles no Enemies to Acts of Insinuation. The difference betwixt Stranger and Pilgrim. To Page 10.  

The Characters of the Pilgrim.  
CHAR. I. How accurately he observes every thing in his way: Whether they be the Curious productions of Art, or the various and more wonderful Effects of Nature, and the use he makes of the same. P. 10.  
CHAR. II. The Pilgrim's Discourse. P. 17.  
CHAR. III. The Pilgrim's Affection to his Country; the Energy thereof. P. 25.  
CHAR. IU. The Pilgrim for his more expedite Travelling, strips himself of Encumbrances. P. 30.  
CHAR. V The Pilgrim's indifferency as to all accidental Occurrences, his equality of Mind, and firm Resolution upon all Emergents. P. 34.  
CHAR. VI The Pilgrim's Meek, Calm, Peaceable Deportment towards others P. 42.  
CHAR. VII. The Pilgrim is much for Unity, a social Agreement with, and mutual Assistance to his fellow Travellers, in which there is a Vindication of the Church, in 3 pat Instances from the Old and New Aspersion of its Adversaries, with a modest Expostulation with Dissenters for their Separation. P. 47.  
CHAR. VIII. The Pilgrim's Caution and Circumspection. P. 64.  
CHAR. IX. The Pilgrim's Sobriety and Temperance, with some Hints on his Charity to the Poor. P. 71.  
CHAR. X. The Pilgrim's willingness to leave the World, and Return to his own Country, P. 88  
The Conclusion. Showing the Influence the Consideration of being Srangers has on Persons to Frame them to a Suitable Behaviour; with a Commendation of those who Improve the Complaisant Address they acquire by Travelling, to the Service of Religion: And how far they may promote the same, with some Hints at Civility and Morality, the Excellency of Christianity, and the Insufficiency of the Heathens Morality. P. 97.    

A DIVINE AND Moral Essay, etc.  
IT is strange to consider, tho' Sense as well as Faith, Reason as well as Religion, Morality as well as Divinity conspire to convince us that this World is not our Home, nor the Earth the habitation of Rest, nor this Life the Region of our felicity: yet we are content to be deceived by the specious Phantasms which flatter our Eyes, the glittering accommodations which gratify our ease, and the pleasant allurements which enchant our appetites, so as to neglect (if not wholly abandon) all care and concern of a future State; as if in the midst of Revolution of Kingdoms, Dissolution of Churches, Tumbling of Crowns, and Casting down of Mitres: and in the throng of all successive Variations, and frequent Changes of universal Nature, we alone were privileged with Perpetuity and our Mountain to Remain . 
Psal. 30.1.   
It is very odd, when we may Read our fate in the continual vicissitude of all things about us, we should be diverted from thoughts of our own Instability and perishing condition, nor can any thing cure this folly, (but that is too Soft a term) I must Rather say, nothing can correct this Madness, or purge us of this desperate Frenzy, more than often and earnest application of our Minds to a serious Consideration of our Quality and Circumstances in this World: Which is frequently in the Scriptures represented under that of Pilgrims and Strangers, than which nothing can afford us a truer notion of ourselves, or frame us to a more agreeable disposition or temper in all Alterations.  
Yet it would seem, Persons are unwilling to view themselves in this Mirror, to Consider themselves according to this Representation of Itinerants or transient Passengers in the World, and to behave accordingly in keeping themselves unspotted with the corruptions thereof, 
1 Pet. 2.11.  when St. Peter with such Signal insinuations of kindness and respect, with so much softness of address and tenderness of expression bespeaks all Christians as to both; Dear beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly lusts which war against the Soul.  
What Indications of the Apostles Zeal, of his great concern about them in this matter, of the weight and importance of what he proposes to Christians observation and practice, are contained in this Preface! And so far as I can remember, These two introductory half Sentences, Dear beloved, I beseech you, meet not together in any passage of Scripture, but this one verse, and it is truly to be regarded, that separately, either of them is the Prologue or Introduction to some matter of Note and Consequence, like an Asterisque or Hand in the margin of a Book, pointing to some ●●and and considerable thing, and if either of them singly be so what may we reckon them, when both united: But that they are like John the Baptist, the forerunner of some extraordinary remarkable purpose; like the Tolling of the great Bell upon some solemn Sacred occasion, to excite and rouse up men's Spirits, to attend and regard what follows; or shall I compare them (for as soft and as smooth as they run) to the Sound of a Trumpet, or displaying the Ensign of Battle, or to a great Alarm in the Camp before the Fight; for this allusion may be justified from the Warfare in the Rear, (so to speak) of that forementioned place, abstain from fleshly lusts which War against the Soul.  
With what affectionate Compellation does the Apostle path his way. Dear beloved! Love is a good usher to clear the avenues for access, and procure acceptance to Pastor's Message, if it be a sharp Reproof, 'tis as Oil to the Nail that makes it pierce more easily: if it be Counsel or Advice, 'tis as Honey to the Pill, to make it glide more pleasantly into our hearts; Perchance 'tis one of the strongest weapons in Christian Orators Spiritual Armoury, or Artillery, to Conquer the Obstinate, to engage the Indifferent, to melt an Adversary, or confirm friends; to respect their persons, value their Office, and comply with their desire. But there is a higher strain in it, this additional word Dear shows it was no faint wish or roving fancy: it was not an inconsiderate Fit, or an indifferent degree of kind inclination: No, no; it was a fervent and constant, a strong and serious disposition to promote their Interest; in which there was more of a Holy flame than Human Flesh, of devout affection, than natural passion, of Heavenly warmth, and Christian charity, than of any of these ingredients; which in the commerce of the friendship of the World, commonly mix themselves with our ordinary pretences of kindness and goodwill.  
And this certainly made the Prince of the Apostles become their submissive Petitioner in this earnest and humble manner, I beseech you. Men command their Servants, counsel their Friends, entreat their Equals, but they beseech their Superiors and betters: whence flows this humility, this modesty, this courtesy, and meekness, when he might have come with a Rod or a sharp Rebuke, 
1 Cor ●. 4.21 Tit. 1.13.  when he might have enjoined with absoluteness and indisputable Authority: he had more willingly apply himself to them, not so much in the Language of a kind Friend, a tender Brother, a compassionate Parent; But rather accosts them with the passion of a Lover, and the humility of a Supplicant, Dear beloved I beseech you.  
I must say St. Peter and the rest of the Apostles learned this obliging manner of Address, from him who was their Master: 
Phil. 2.6.  who, though he thought it no robbery to be equal with God, yet transformed himself into the condition of a Servant, and approaches us more with the kind importunities of a Suitor, than the awfulness of a Sovereign; Leaving them and all Spiritual directors an Example of Condescendence and Complaisance, whereby to recommend themselves the better to People's favour, and render their Instructions more impressive on their Minds, and influential on their Practice, by these endearing methods of Affection and Respect.  
And I am sure, there is nothing more benign or human, more civil and gentle, than that Divine wisdom where with the Penmen of Holy Writ were acted, nor had any Institution more of these plausible qualities than the Christian Religion. There are in the Scriptures many Instances of decent behaviour, by which the scornful Pharisee and unmannerly Sectany, the morose Dissenter, and supercilious Professor, may cure the sourness of his Temper, the rudeness of his behaviour, the surliness of his looks, Cinicalness of his converse, as well as there are in them Illustrious patterns of Ingenuity and Virtue, for modelling the sneaking Hypocrite and foppish Beau, the profane Gallant or Hectoring Ruffian, to sincerity and affability, to piety and peaceableness.  
But that which in my Retirement I have spent some Reflections on, is the Epithets given us in the forecited place, and we ourselves own as exceeding suitable to our State. viz. Strangers and Pilgrims. Two words by à Hendiadis, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unum per duo.  a figure usual among Sacred and Human Writers, whereby one and the same thing is expressed, and accordingly so understood, by two terms more different in sound than meaning: And so are these Strangers and Pilgrims, yet if you please to Criticise a little upon them.  
A Stranger is one that Lives, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Resides, or Transiently passes through a foreign Nation, or other Place considerably distant from that of his own Nativity: or may be, has a fixed Habitation, and if he please may keep Commerce and Traffic with his own Country, or any other part convenient for intercourse of Merchandise, or follow any other Employment in it.  
How applicable, is this denomination to a Christian? Heaven is the believers Country, the World is but the place of his transitory Residence. Heaven is his Home, this World is his Workhouse. Heaven is his dwelling-place, the World is his Shop, where he should drive a Heavenly Trade, that he may say, 
Phil. 3.20.  his Conversation is in Heaven; by which he best acquits himself as a Stranger in this World.  
The other Epithet is that of Pilgrim, how well this suits him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  will soon appear; for what is a Pilgrim but a Stranger in motion, one that neither has nor designs a settled Station: a Passenger that travels from one Place to another, a Sojourner that hath no abiding place. Indeed the quickness of a Post, or the swiftness of a Ship carried with Wind and Tide, 
Job 9.15, 16.  seem but sorry Emblems of our hasty progress, in Job's opinion; when by a Rhetorical gradation his comparison flies as high as the Eagle, whose rapacious appetite sharpens its scent, and both make it with its large spread Wings fly with equal speed, and greediness to its prey. Well may we all take up that confession, We are Strangers and Sojourners, as all our Fathers: 
1 Chr. 29.15. H●b. 11.13.  and our days on the Earth, are as a shadow, and there is none abiding.  
This then is our Character, we are Strangers and Pilgrims, and that our deportment may answer it, I have drawn a Scheme of Rules for our Conduct, from such maxims as the best polished, who visit distant places, mark in their course or passage through them; and any glances I cast on the Travellers of this World, is with design to reflect some light and help, for the better government of those, who are bound for another.  
First, than we know Strangers and Pilgrims are apt to gratify their sight with the prospect of the places through which they travail, and to feed their eyes with viewing the curious productions of Nature, in the height of Hills, or fertility of Valleys, the covert of Woods, or extent of Fields, the stature of Trees, or colour of Plants, The fineness of Metals, or the fairness and strangeness of Minerals, the embellishments of Meadows or the winding current of Rivers, the shape and taste of Fruits, the sorts of Flowers, or the forms of Animals, and all the other pleasant meadly of objects in Nature's Shop; which can by their utility benefit, or variety delight any of our Senses or Faculties; As likewise they will readily consider the exquisite rarities of Art, they meet with in their way, be they splendid Palaces, or spacious Gardens, sumptuous Statues, stately Obelisks, magnificent Monuments: wonderful Pyramids, or any other famous Engine. How ready will they be to inquire after the Author, and usefulness of such excellent pieces. Nor will any ingenious Trayeller think a transient glance of his eye, or a light touch of his tongue, sufficient Indication of his esteem of the one, or his value of the other; how delighted is he to commend the workmanship, to extol the skill and cunning of the Artificer, and to celebrate the praises of those Hero's represented by such memoirs, whether they be Conquerors or Benefactors, or what way soever renowned for any contrivance or action, enterprise or exploits.  
And shall the Christian Pilgrim pass on without exerting his rational faculty, or making any Spiritual reflection, when he beholds these miracles of power, these wonders of providence, these instances of mercy and examples of Justice: These tracts of wisdom and effects of goodness, so conspicuously remarkable in the whole frame of Narure, and in the order and government of the World. Or shall he tread on in his way with less regard of these, and their Author, than the brutal Animals, which Jog under their load, have of him who furnishes them their provender, whose gratitude to their owner is no less a shameful document of our duty to our maker, 
Isay. 1.3. Psal. 92.6.  than their Incogitancy and dulness as to their Creator, is the reproachful Emblem of our stupidity in not regarding the work of the Lord or considering the operation of his hands. 
Isa. 5.12.   
Although the World be much defaced by Sin, yet it retains such strokes of the Founder's Art and Hand, as may raise attentive minds to admiration of his work, and adoration of his power; and they may perceive such Charms and Beauty in it, as may ravish their Eyes with wonder, and their hearts with affection, to the Inventor and disposer of it. What is the great Machine of Nature, but a Theatre which infinite wisdom contrived: a goodness and power proportionable perfected for displaying the glory of the Divine attributes. 
Rom. 1.  And if the Heathen Sophies were condemned for not spying them in this mirror, what shall become of inconsidering Christians, who but very carelessly cast any look on the general frame, or particular parts of this splendid Fabric, and their Souls lie grovelling on the Earth without darting a thought to the noble Architector: who ordered the several Stories of this vast Structure, as steps, by which our minds might ascend to him, and again descend to his works, but so as thereby they may rebound higher, and thus pass and repass by the same Stairs to himself.  
If there be a fine Invention in the Mathematics, a pretty notion in Philosophy, if there be a sovereign remedy in Physic, or useful experiment in Chemistry, if there be a successful stratagem in War, or happy overture in Politics? etc. if there be any rare operation of Mechanic art, or any notable production of human wit or power: The Devisers think themselves disparaged, their pains lost, and their work vilified, if its links and chains, its minutest particles be not Critically observed, and eloquently descanted on, so as the World may ring with their praises, the exaltation of their names, and commendation of their labour. We are often too lavish in our Eulogies, and acclamations this way, while the miraculous demonstrations of the Divine hand, stupendious efforts of its power, the signal Triumphs of providence are passed over silently without any great remark on the work, grateful recognition of the Author, or serious consideration of the intent.  
And I must tell you, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot.  not only the Majestic, the extraordinary, the most beautiful, but even the common, the smallest, the most deformed pieces, of this great building may minister to our Sense and Soul, matter of joyful delectation to the one, and delightful speculation to the other.  
The ordinary effects of the Divine power, or frequent transactions of providence in the productions of the Earth, or Influences of the Planets, in the regular Revolutions of the different Seasons of the Year, in the alternate succession of Night and Day, and of the serviceable light of the great Luminaries of Heaven, 
Consuetudine oculorum assueseunt animi, neque admirantur, neque requirunt rationes earum rerum, quas semper vident Cicde not Deorum lib. ●.  The shining of the Sun, the increase and decrease of the Moon, the conservation of Animals and the other ordinary Phaenomena of Nature, although slighted by reason of the commonness of them, are yet in themselves most admirable, and worthy our profoundest speculation.  
There is not the least Creature that bears the print of God's finger but is worthy the observation of the highest Intellect: And as we see the Painter's skill, largely displayed in contracted Tablets, 
Natura in minimis major, in infimis sublimior, in contemtis admirabilior.  or that of an excellent Mechanic in some small narrow Engine; so there are more curious Lineaments of the Divine hand, in some little parcels, than in more ample draughts of his pencil.  
Nor are the degenerate dashes and Aberrations of Nature without their usefulness. They serve as patches to the more comely and regular parts, or as shades to increase the lustre of the more noble portraitures, by which variety our curiosity is gratified as well as the beauty of the other more excellent productions advanced. And they are sometimes chastisements of our sins, declarations of God's controversy, or presages of some great Revolutions and Calamity. For when Nature runs out of its Course or ordinary Channel, either in Monsters or Tempests, in Plagues, extraordinary Punishments, or in the disorderliness of the Seasons; These are the frightful marks of God's angry Arm, whereby he nurture's the rebellious World to fear his severity, since it would not be kept in order by his Clemency.  
You see then, there is nothing in the universe but may furnish the Christian Pilgrim subject for pleasant meditation, or profitable instruction: He is a Spiritual Chemist, to extract pious reflections from all occurrences, he converts every thing into an occasion of Religion, he makes his very recreation an instrument of Devotion, and when he diverts himself in viewing the beautiful variety of Nature's delicacies, he entertains himself with ejaculations, concerning the Creator's wisdom and goodness. His very divertisements drives him nearer his Heavenly Country: And these things which retard him in his journey, by staying his Eyes or fastening his attention on them, are happy furtherances of his Spiritual progress, and the very pauses of his feet puts his Soul in motion, and the poring downcast looks of his Eyes, is a mean of the elevation of his mind towards his maker.  
Hence his tongue keeps pace with the mounting of his thoughts, and his expressions bear the Impress of the liness of his disposition: The Communication of his mouth is the best Comment on the Contemplation of his Mind; and this leads me to a Second reflection upon our Character of Strangers and Pilgrims.  
We know such are easily induced almost upon every Turn and Occasion, to run out in speeches of their own Country, and its Concerns: And they are glad of an opportunity whereby they may Prudently and Discreetly represent it to Advantage; 
Curiales in Caula, de Aula loquuntur.  As Courtiers, howsoever distressed, or wheresoever dispersed, are apt to speak of the King and Court, to descant upon the Grandeur and Splendour of the one and other.  
Thus the Christian Pilgrim keeps fresh on his heart the Ideas of Divine matters conveyed to him by sensible Objects, and his Discourse savours of Spiritual things, his Converse is Heavenly; There is a Vein of Piety that mixes itself with most of his Intercourse, and sociable Entertainment: His Language follows the temper of his Mind: His Words are the Interpreters of his Thoughts, & the Intelligencers of his Affections.  
When Fulgentius happened to be at Rome upon a solemn Occasion, in which the People made show of their Riches, and great Magnificence in an extraordinary manner, he broke out into a passionate Exclamation, O how Glorious must needs the Mansion house of the Saints above be, when any worldly place is so sparkling and beautiful!  
When Lintprand the Bishop of Cremona was sent on an Embassy to the Emperor of Constantinople, he had his Audience with wonderful Ceremonies of State and Pomp, which to describe would look more like a Romance, than the true Narration of any real matter: The Emperor is set on a Throne with all the Ensigns of his Royalty, Surrounded with Troops of Nobles, Guards of Soldiers, various Orders of Senators: The Room very Spacious, the Ceiling made to resemble the Heavens, as near as humane art, curious vanity, or Princely power could effectuate. There was one vast Globe of Light resembling the Moon in the middle, and in Imitation of the lesser Stars, a great quantity of Flambeaus of different. Sizes, Artificially set round the Roof. The Imperial Throne was Supported by several Lions of Brass, which by some Engine Raised and Sunk it as often as they pleased, and that with such terrible Roaring from the mouths, and Streperous Noise with the Feet of those Lions, as was able to astonish and amaze all the Beholders: But this was drowned in a Consort of melodious ravishing Music. In short all was so extraorordinary Magnific that if any thing of Earthly Grandeur could Justify Virgil's Flight of Flattery to Augustus, 
Divisum Imperium cum Jove Caesar habet.  or make any pertinent Application of it, it was then.  
However the good Bishop is so little Dazzled with all this Splendour, that he turned about to those near him, before he made his Harangues, and thus he spoke them; What a sight think you, the Son of Man shall be, when his Celestial Harbingers with the awakening Trumpets will gather the Nations before him, and the Princes of the Earth shall Tremble at his Presence; when he sets his Throne in the Clouds, attended with his Heavenly Host, and an Innumerable Company of Angels, with the general Assembly and Church of the first Born, which are written in Heaven; This was the Reflection of one who minded the glories of this Heavenly Country, more than the Gaieties of his Pilgrimage, and the Christian Traveller will Improve every thing to Spiritual Use and Sacred Purposes; and out of the abundance of his Heart, 
Luke 6.45.  his Mouth will utter Divine matters, upon Suitable Occasions and Accidents.  
But I am afraid I am now writing a Mystery, a thing to which many of us are Srangers; There is but little Divine Contemplation, and consequently of Holy Communication amongst us, from ordinary or extraordinary Occurrences. I know not how it comes to pass, but as in the Society of some who pretend to Learning, every thing of Literature and Reading, is counted Pedantry; so in some Conversations which pretend to Breeding, every thing that is Serious and tending to Edification is scoffed at, as nauseous Cant, as unsavoury and unseasonable Jargon, as an unfashionable Grievance. With what idle Stuff, with what vain and trifling Stories, do some put off their Complementing Visits? But if this were the Worst on it, It were the least Culpable; but alas, with what uncharitable Surmises, slandering, Whispers, yea, down right defamatory Reproaches, malicious Reports of one another, (and that of some we never knew or saw, and we take up Prejudices against upon hear say; than which, nothing can be more unjust) do many entertain themselves, and others at some of their Encounters? What unmannerly; as well as wicked Censures of our betters, what seditious Expressions, and dangerous Insinuations against our Governors in Church and State; what misconstruing their Actions, reading their Intentions in our mischievous Wishes or unreasonable Fears, etc. And such like is the Divertisement not only of some merry Meetings and jovial Clubs, but even of some of the more Refined Sort, and better Quality. How many profusely spend much of their Time in Talking of of public News or of the Affairs of their Trade, of their Bargains and Adventures, yet in their Converse with their Wives or Children, with their Servants and Families, with their Friends or Neighbours, trace them from Morning to Evening, from one Week to another, yea I fear for Months and Years, thereiss little of God or Religion to be heard among them; little Discourse of the Joys of Heaven, or the Glory of Paradise; few who for any holy Conference may be set down in God's Book of Remembrance: 
Mal 3.16, 17.  or upon this score may expect to be reckoned a part of his Treasure, when he makes up his Jewels.  
O whence comes this! that so few of these who pretend to be Travelling to the Heavenly Jerusalem, Commune so little of Sacred matters? whence is it, there is so little Communication to Minister any Grace or Instruction, Counsel or Comfort to one another? Nay, that any Excursions this way, is wearisome, and hateful to some, Impertinent and unseasonable, although never so well timed, there can be no answer made, but that they Savour not the things of God: 
Mat 16.23. Rom. 8.6. 1 Cor. 2.14.  and that these who are Carnally minded, have no relish of the things of the Spirit; for they are foolishness to them.  
Why should not we look through the Terrestrial Court of the Monarches of the World, to those Regions of bliss! Why should not the Magnificence of the Prince make us both think & speak of the Majesty of God, whom he represents! Why should not the Beauty of the Creature raise our Minds to view, and tune our Tongues to chant out Praises on the Purity of God To give you more familiar Hints, why should not our external Pollution and Washing, bring to our Memory our Internal Spots, and means of Purification! why should not the putting off our  make us sometimes dart a pious Ejaculation to God, That he would help us to put off the Old Man; and likewise our putting them on, mind us of the putting on of Christ! Why should not the Light of the Day at the opening of our Eyes, mind us of the Light of the Gospel, of the Light of Grace, and that of Glory! And a thousand such like Instances I could give you, and I must say, one reason why Spiritual matters are so frequently Shadowed out to us, under Earthly Comparisons, and homely Parables in the Scriptures, and such Similitudes as are commonly Obvious to us, is, That when these or the like meet with us, they may give rise to some devout Meditation, pious Reflection, and holy Discourse: And this they would never miss, were we so heavenly Minded, or divinely Disposed as we ought.  
Suffer me to tell you, that how Mean or Contemptible soever some may think this Subject, as below their Dignity, or the high flights of their Conversation: Yet I must be free to acquaint you where the Power of Religion is within, and any thing of Celestial Fire, it will break out into some sparkles of Light and Heat, for the Direction and kindly Warmth of the Devotion of those about us. We should be shining, 
John 5.35. Luke 6.45.  as well as burning Lights; And a good Man out of the good Treasure of his Heart, will bring forth that which is good, 
Eph. 4.29.  to the Eidfying of, and Ministering Grace to them about him. Let me recommend in a Spiritual manner, and leave that Precept of the Apostles with all Christian Pilgrims, let no corrupt Communication proceed out of your Mouths, but that which is good to the use of Edifying, and may Minister Grace to the Hearers.  
Now all this heavenly Strain of Thought and Discourse, whereby the Christian Pilgrim is distinguished from the Common Traffickers of the World, is the Result of that constant remembrance he retains, and fervent Affection he bears his Celestial Country, which no distance or absence can remove from his Mind. This may in the Third place be reckoned a necessary Ingredient into his Composition, yea, the principle of his Motions, the constant Companion of his Toil and Pleasure.  
When Strangers or Pilgrims in their Peregrination meet with pleasant Sears and populous Cities, with fruitful Fields and fragrant Gardens, with stately Palaces, and splendid Partars or Walks; They take a transient View of those things, and though they may be delighted with a slight Glance of them, the Bias of their Mind is still Homeward. Although the place of their Nativity be but as a Barren Wilderness, or a Rocky Precipice, little better than Lybian Sands or Scythian Snows: Yet I must say, there is a kind of Jene-scay-quoi, 
Nescio qua Natale solum duledine Cunctos Ducit et immemores non sinit esse sui Ovid.  an unspeakable Somewhat, That forcibly Charms them to it. A Stranger in all his Travails, receives not such Solace from the shows of one Court, or the Gallantry of another, the Magnificence of the third, or the sumptuous Regales of a fourth. As he delights himself with the very Expectation of Contentment and Satisfaction, he will be Transported with on his return, from the Caresses of his Dear Wife, The pleasant Lips of those pretty Pieces and Splinters of himself, his little Children hanging about his Neck and Knees: or from the Merry but Innocent Entertainment of his Friends, the frequent Concourse and facetious Converse of his Acquaintance and Relations.  
Thus devout Pilgrims meet with nothing while estranged from Heaven, that can stifle their long after it. The Dignities of the World cannot rebate their Desires, nor can its Dainties beget in them an Oblivion of its Joys: It's fairest Scenes do not Chase it from their. Minds, nor can its greatest Proffers bias their Love from it. They count whatsoever is Amiable in Art, or admirable in Nature, too much Dignified, when they prove to them but Dark and Obscure Representations of its Glory. They consider them no more than as Optics, by which they take the height and excellency of Celestial things; They make use of them not only as transparent Perspectives to carry their Spiritual Sight higher, but as burning Glasses to reflect the Rays of Divine things more warmly into their Hearts, whence their heavenly Thoughts become more intense by the meditation of those Terrene Objects.  
O the ingenious Efforts of a heavenly Soul, which is able to make the most seemingly Opposite contrarities, Vehicles for carrying it home to its own Country: Or shall I say, here is a Master piece of its magical Art, that it can present a Map of Heaven still before us, without any Delusion of Sense. Here is no external Deceit, nor sinful Invention of Art, the Impressions here are Intimate, beyond what any outward Imagery can produce: Innocent without Gild: Ravishing without Noise; and Permanent without cloying: which in despite of all Distance or medial Resistance, point forth our Country to our view, so that no Opacous Body can Eclipse it from our Sight, none of the polished Glories of the World lessen it in our Esteem, nor the Courtship of its competing Blandishments interrupt our Affections therefrom.  
O how great is the Energy of Divine Love, which can Convert every thing to promote its Approach to, and Union with its Object. The painted Spectacles, the pompuous Parade, the glittering Profits, the luscious Pleasures and the other flattering Vanities, of a false fawning World, which dazzle the Eyes, darken the Minds, terminate the Desires, and detrude the Souls of poor Mortals: These which are the precipices of the Ruin, the stumbling Blocks, for the fall of thousands of the Children of this World, become stepping Stones to mount the Spirits of divine Lover's Heaven-ward; that they ascend thither by the same Stairs, by which others tumble to the Regions of Darkness and Amazement.  
And they are so swallowed up in serious Speculation of, and fervent Affection to their heavenly Country: That as there is nothing so remote, Obscure or Opposite, but can bring it into their Minds, expose it to their View, and raise their Hearts thereto: So they are Blind to the shining atractives of the Earth, and Deaf to the Siren Songs of all its tempting Vanities: That they look down from this Mountain of Contemplation, with Contempt and Despection upon all Temporalities. And for as distant as they are from Heaven, and that they have but faint Glimmerings of its Light, or few Clusters of its Comforts, yet they have so much as Tarnishes the Lustre, Withers the Beauty, Imbitters the Taste, blunt's the Force of all Worldly Excellencies, when they stand in Opposition to, or in Competition with it, for their Love; They are no more Affected with those things, than a dead Man is with Shows and Dainties, Music and Pastimes; This is indeed to be Crucified to the World, which leads to Consider in the fourth Place the Christian Pilgrim as he stands disposed to the World.  
We know Pilgrims do not clog themselves with unnecessary Burdens, or superfluous Encumbrances, These hinder their Progress, and make them drive on heavily with as little Pleasure as Speed: Thus Christian Passengers shake from them all undue Estimation of, or inordinate Affection to the World, as well knowing there is nothing can Retard them more in their March, nothing can Obstruct the elevation of their Affections to the Regions of Bliss while in the Way, or the Reception of their Souls into those Mansions of Glory above, at their Journeys end, like worldly Love. This blinds the Eyes, slacks the Pace, and impedes the Entry of some Pilgrims into the Land of promise: This extinguishes the Love of God and their Country in their Hearts. It was this made the young Man in the Gospel, 
Mat. 19.22. Tim. 4.10.  after some Advances, go back Sorrowing. This made Demas forsake the right Way, and Judas betray the Saviour of the World: This has made more Heretics and Schismatics, more Apostates and Backsliders, than any thing else, among some who set out in Pilgrimage towards the heavenly Jerusalem, and many had persevered to the Journeys end, if they had not preferred the trash of the World to the Truths of Religion, and the Treasures of Heaven.  
Did we as hearty and seriously mind and Love our Country as we pretend: Did we Strive and Struggle against our Lusts as against our Competitors for Places of Gain and Perferment in the World. Did we Watch and Pray, sit up Late and rise Early to secure Heaven; were half of that Diligence and Pains transferred to Religious Exercises, which we Lavish out on worldly Projects, or covetous Practices, on lustful Intrigues or ambitious Designs, as our progress to our Home would be more Swift, so our Success would be more Sure.  
Let me then Advise all in the Words of St. John, love not the World, 
1 Ep. 2.  nor the things of the World. Here the Apostle who from the Ardour of Divine Love, with which he was heated in the Bosom of his Master, is well styled the Disciple of Love; And breathed nothing but flashes of Light, and and flames of Love, in all his Epistles: Yet he stretches a cloud of Darkness over the World, and disparages all its pretences to our favour: Nor will he allow the least grain of our Affections to slide that way. It is worthy your observing, he does not muster up the Miseries and Calamities, the Troubles and Disasters of it, to discredit it in our Esteem, or divorce our Affections therefrom: But he Marshals its greatest Forces, Triarij its three famous Worthies, its Jannizaries, its Generals and stoutest Champions, In which its Strength and Stratagems, its Power and Policy do consist: The Lust of the Eye, the Lust of the Flesh, and the Pride of Life; here he displays all its Beauty and Glories, here he discloses all its Charms, here he Proclaims all its Titles, and hoists up all its Sails, even to depreciate it in our Esteem, and if its most precious things whereof it can make the best show and the greatest boast, be Antidotes against our affecting, What is then left it wherewith to Entice or Ensnare us?  
Certainly Almighty God by driving Adam out of Paradise, and so depriving him and us of the most delightful Portion of the Earth, (for it has ever since been a Terra incognita, unknown to the Inhabitants of the World,) would seem by this to remove the greatest Inducement of our Affections to it: since what was in all appearance the most lovely and  part thereof, is now missing, and hid from the most inquisitive Christian Travellers, what Title can any other Dividend of it now lay to our excessive Esteem or Liking.  
Pilgrims degrade themselves too far, and discredit their own Country, when they overvalue what they meet in their transient Passage through foreign Places. Indeed if we prefer the pleasing of Men to the serving of God: If we be more Enamoured of the refined Pieces of the Earth, than of the beauty of Virtue or the glory of Paradise; If we are more taken with the Pageantry of the World, than with the reward of Religion or the Euge's of a good Conscience, 
Psal. 17.24.  we behave more like Inhabitants who have their Portion in this Life, than like passengers to Heaven, or expectants of its Inheritance; and we give just ground to others to conclude our temporal Concerns have a greater Ascendant over us than our eternal Interest: And that we have more of that profane Cardinal's temper (who told he would not forgo his part of Paris for any Portion of Paradise, and so he might well say for any Title he had to it) than of the Royal Prophet, 
Psal. 19.10.  who saw more brightness, and felt more sweetness in God's Law, than he could perceive in the sparklings of Gold, or taste of Honey: That is to say, than in all the profits or pleasures of the World.  
It is this Preference of their own Country in their Opinion and Affection, and the low and mean Apprehension they have of all Temporalities, that makes Christian Pilgrims keep on in their Way, with great indifferency in reference to all Occurrences, and equality of Mind upon all Emergments. And this is a Fifth property, without which its impossible for us to hold on, or arrive at the Jerusalem above; we shall be entangled by Smiles and Flatteries, or deterred by Frowns and Storms; without this disposition, nothing can make us Steady against prosperous Gales or adverse Blasts, pleasant Endearments or painful Affrightments like this indifferency of Temper; this makes Christian Travellers forsake their Carnal Relations, contemn Earthly possessions, when they prove obstacles to their Progress: And say to the one, 
Mat. 8.33.  Get you behind me for you Savour not the things of God, and to the other, 
Phil. 3.8.  I count all things Dross and Dung, 
Heb. 11.25.  'tis this makes them prefer a tedious Pilgrimage and Sufferring State, to a flourishing Condition of Ease and wanton Dalliance.  
We know Pilgrims are not like those who go to Sea for Pastime, or Walk abroad for Pleasure; whom a little blast of Wind or breath of cold Air, a small appearance of Rain, or a hover Cloud, a little uncleanness or unevenness in the Way hinders from setting forth, or frights soon from going forward: No, they are resolved to keep on in their Way, be it Smooth or Rough, be it Plain or Hilly, be the Wether Fair or Foul; and although the House or Inn they step in, for refreshment by Day, or tarry in by Night, be not well Furnished or Adorned: Although their Entertainment be Poor, and Accommodation Slender, they send not for an Upholsterer to alter their Beds, or a Glazier to mend the Windows; or a Carpenter to repair what is Ruinous; or a Painter to Beautify what is deformed: No, no, for the short Time they stay, they content themselves with things as they find them, without Afflicting themselves, or creating any Trouble to others.  
Is not this, in more familiar Terms, but the very same indifferency the Apostles speaks of to the Romans when he would have them use the World as if they used it not, 
1 Cor. 7.31.  or that Contentment he by his Practice as well as Preaching Prescribes the Philippians; 
Phil. 4.11.12.  when in every State they should carry the same calmness and evenness of Mind upon all turns of Elevation or Depression, upon all changes of Prosperity or Adversity: And without this disengagement of Heart and looseness of Affection from the things of the World, we will never be able to reject its Baits, or resist its Blusters: Every Avocation will divert us, every Amusement stop us, not only Real but Imaginary appearances of Danger and Difficulties will scare us. We tremble at the shaking of a Leaf, quake at the whistling of the Wind, we'll bow to every Promise, couch at every Threatening: we'll worship every Idol, dread every Mormo, we'll Sink under every little Load, and fall prostrate to every trifling Temptation.  
Rutilio when our Spirits are raised to this high pitch of Unconcernedness, all the flattering Arguments derived from Hope, or the frightful Confusion deduced from fear, cannot shake our Resolution. We will with serene Countenances and sedate Minds, welcome all Events, be prepared for all Wethers, and ready for all Trials. If Riches, Honours, and worldly Conveniencies come in our Way, we'll receive them without Insolence, enjoy them without Excess, and forgo them without Impatience. If Poverty, Disgrace, Pain or Affliction, be the Way that is Chalked out for us, we will not Balk, we know this to be the beaten Road, in which the glorious Company of the Apostles, the goodly Fellowship of the Prophets, the noble Army of Martyrs, the honourable Society of Confessors, that cloud of Witnesses and Catalogue of Worthies, which went before us, have tread: And we must not look that ours should be Strewed with Roses and Lilies, if we Trace their steps, or expect their Palms.  
And suffer me to single out of this List, One that made no small Figure in it, and propose for our Imitation his behaviour, when he had the Prediction of his Death communicated to him: He takes it as it were his Life in his hand, he is resolved to go on in his Course, to abide the Worst, to endure all the Hardships and Dangers, which the malice of Men or cruelty of Devils could Invent or Execute. He'll go through them all, and accomplish his Work, whatever it stand him, or cost him, he says, none of these things move me: None of these things would make him desert his Post, or neglect his Duty, and this is truly a Motto I would have every Christian Pilgrim take to himself, this will make him despise those Terrors that are Bugbears to the Children of this World, disdain these Pleasures that are Fetters to the Nimrods' of the Earth: And Count them all as Withs of Straw, when Employed to detain or drive him from his Journey. He is resolved the Tempests of the World shall not Conquer him; nor its Courtship Cajole him, but through Honour and Dishonour, etc. he'll proceed, maugre all discouragements or opposition. And this makes him to Improve every thing he meets with, to further him in his Way. Want as well as Wealth, Contempt as well as Applause: Occasions of Grief as well as these of Joy, can set him forward, for all things work together to Advance him. 
Rom. 8.   
And that your Progress may be more Successful and Comfortable, Strangers and Pilgrims are, or at least should be, of meek Address, calm Deportment, and peaceable Behaviour: They know nothing conduces more to their Ease and Security in the Places whither they Travel: Nor can any thing Expose them to more dangerous Inconveniencies than a quarrelling Temper or a contentious Disposition; the effects of which howsoever they may be winked at in Natives they become intolerable in Strangers. To embroil the State by Sedition, or divide the Church by Schism, to Sow discord among Brethren, Jars in Families, or Dissension among Neighbours, is faulty in any, but abominably Criminous in a Stranger.  
The Spiritual Pilgrim should consider, meekness is the peculiar Character a Christian: The Beauty and Ornament of his Profession: The glory of his Religion; by which it Conquered the great, Subdued the Wise, Confuted the Scribe, and Triumphed over the Disputer of the World. Although our Saviour and his followers did not escape the cruelty of their Persecutors by their soft Expressions and meek behaviour: Yet by them they Erected Trophies of Esteem and Approbation of themselves in the Hearts of their Enemies, extorted Eulogies from their Mouths, and struck the Spectators and Executioners of their Punishments with Wonder and Amazement.  
It is this that makes the Christian Pilgrim in his Converse carry such evenness of Mind in the midst of these different humours, he may occasionally encounter, that he neither Creates them any trouble, or himself any vexation. Although he may frequently hear what may grate his Ears, and see what may be as a Thorn to his Eye, he Stifles any hard Resentment, and is Calm in the midst of their Insulting provocations: And if he cannot by his prudence and discretion allay their Contentions among themselves, he will not by any officious Interposing Exasperate them against one another, or inflame them against himself: And by his sedate Behaviour among them, or abstractedness from their Affairs, he avoids giving or receiving Offence upon every sudden caprice, tempting opportunity, or trifling Emergent: And if he cannot by all this Caution evite the Scorn of some proud and petulant Tempers, who from ill Nature, or worse Breeding, with insolent Railing or Raillery invade his Modesty; his Mind is not put out of Tune, nor his Countenance out of Frame, or Expressions out of Order: but upon every Turn, he is gentle and easy to be Entreated, without grudging these Buffoons the Spoils of their Vanity, or envying them the Praises they Assume from their rude Attacks on his Meekness; Which he holds up as a Bank against the Torrent of the more Furious, or as a Buckler against the direct, or squint Reflections of the less Dangerous, but equally unmannerly, Litigious assaulters.  
This makes him go on in his Road without Interessing himself unnecessarily in the Quarrels of others. He knows a Stranger should not be a busy Medler in other men's matters: 
1 Pet. 4.15.  What hath he to do, to shuffle himself into the Crowd of squabbling Miscreants, or the Fray of Hectoring Ruffians: What is he concerned to mix himself into the Company of brawling Gallants, or or bawling Fops whose Souls hate Peace. 
Psal. 120.   
Nay he'll be loath to concern himself in the Debates of more modest Contenders: He may justly fear the pertinent Application of what was with equal Impertinence and Injustice objected to Lot, 
Gen. 19.9.  This fellow came to Sojourn among us, and he must be a Judge. 
Luke 12.  How unwilling was our Saviour to be an Arbitrator between the two Brethren? A busy meddler in other men's matters is no less Injurious to his own Quiet than he is to that of others, like a Bone out of Joint, is pained itself, and causeth the aching to other parts. He minds that Passage of Solomon, 
Prov, 26.17.  he that passeth by and meddleth with Strife not belonging to him, is like one that taketh a Dog by the Ears.  
The Christian Pilgrim is a Professor of the Gospel of Peace, a Subject of the Prince of Peace, the Receptacle or the Temple of the Spirit of peace, and God delights in the Title of the God of peace: What powerful Arguments are in all these to Engage him so far as is possible to live peaceably with all Men. 
Rom 12.18. ●al. 5.  Consider the fruits of the Spirit reckoned by the Apostles; what are they but so many branches of this peaceable Disposition, requisite in all Christian Pilgrims: Consider reiterate precepts of the Gospel, the behaviour of Christ and those Pilgrims who have gone before us: and you'll find it's not by hints, and little Insinuations, by Starts or on Temporary occasions, that this peaceable Temper is recommended to us; was not peace the Alpha and Omega of Christ's Entry to, and Exit out of the World. 
Luke 9.14.  Peace on Earth was the Oyes at his Birth, and his Legacy at his farewell. 
John 14.27. Mat. 5.  He proclaimed Peace makers blessed in his Sermon on the Mount, and Blazons their Coat of Arms with a Title of Honour beyond all worldly Pedigree; They shall be called the Sons of God: when the mighty Tyrants of the Earth, Those privileged Robbers (as we may say) of men's Liberties and Estates, or Successful Thiefs of Kingdoms and country's, who delight in Blood and Massacres, and the little Incendiaries of Contention and Strife, will be Cursed as the Children of the Devil, and sent with him and his Angels to the Vengeance of everlasting burn.  
Let me freely Address myself to all Christian Pilgrims, and tell them how incongruous a thing it is that we who profess ourselves Strangers in this World, should behave so unlike the Captain of our Host, and his followers, whom we pretend to Love and Imitate. Look upon the whole Course of his Life, and you'll find nothing therein but issues of Tenderness and Meekness, of Love and Benignity: He went about doing good while we do all the mischief we can, turn every thing top-side-turfwise, that crosses our Humour, or that thwarts our pitiful, narrow Interest. How unaccountable is it, that while he presents us the meekness of a Lamb, we should transcribe it in the rage of a Lion, or the cruelty of Tigers; That while he prescribes to us the Innocency of a Dove, we By't one another like Dogs, sting like Serpents, and breath out nothing but the Gall and Venom of Asps; That he should speak in a still Voice, and we thunder Hailstones and coals of Fire. That he should pray for his Enemies, and we curse our best Friends and Anathematise all that oppose our Opinion, or seek to rectify our Mistakes. Alas, this is not agreeable to the Condition of Strangers and Pilgrims; if we make meekness and peaceableness the Charateristick of those who Travel to another Country, and look for another City, we must seek for them elsewhere, than where we live: Where Malice and Bitterness, Strife and Envy tage so Violently, that by this we may best be distinguished from the rest of the World. It was not so of Old, when behold how they love one another was the honour and badge of their Profession, and the wonder of their Adversaries: and it would be so still, if they did keep themselves in Concord and Uunity together, and go on in their Journey in Troops, not like scattered Stragglers, but as a compact Army or Society of fellow Travellers. And this leads me in the Seventh place to speak of as necessary a Character of Christian Pilgrims as any I have yet named, and that is their Unity.  
Strangers and Pilgrims who are acted by principles of Prudence, Discretion, or good Nature, are not more careful of peaceable calm Behaviour towards others, in the Foreign parts where they Travel; than they are of avoiding all quarrels and dissension among themselves: They consider nothing exposes them more to the Ludibry of Strangers, retards them more in their Progress, or encourages Enemies to Attack them, than when they fall out among themselves by the Way, or separate from one another into By-Roads, and differrent Parties.  
And it is the same among Christians; unity is their Credit against the obloquy, their Cordial against the annoyances, their Bulwark against the Assaults of their Adversaries. It is no greater Security to a Kingdom or Family, to an Army or any Society; than it is to Christian Pilgrims and Spiritual Travellers: It is a happy Association, when, in a regular way, many Pilgrims Confederate together, to stand by one another with mutual Counsel and Assistance, in their Journey Heaven-ward. A Man's Soul may well rejoice in such Company: 
Psal. 122.1.  and say I was glad when they said, let us go to the house of the Lord together. Good Company makes the Road less tedious, and the Time glide gently away: It reconciles us to the uneasiness of a tiresome Journey, and ministers Relief and Comfort to us in our Weariness and Distress. Owls and Savage Beasts go frequently single, but the Tamer and Gentler Animals and those by which Christian Travellers are set forth, flock together in Troops. David's City compact together, our Saviour's Kingdom unite, and Silurus his sheaf of Arro. St. Paul's complete Building or Natural Body with the agreement of its different Parts and various Functions, are no more Emblems, than Instructions of the happiness and security which result from Unity among Christian Pilgrims. And if divine Harmony were as strong among those of Christian Community, as natural Affection is in the organical Body, or politic Considerations are among secular and civil Societies, Religion would then Thrive as in its wholesome Air: The sacred Constitution of our Church would be more firm; Its Members would transcribe the same dispositions in assisting the Weak, quickening the Lazy, supplying the indigent in their March; by which they would become more Beneficial one to another, more honourable to their Captain, and terrible to the Common Enemy, who durst not make these attempts on an entire Body, wherewith he will be bold enough to ply mutinous Bands and scattered Fractions  
The strength of an Army consists in its Discipline, Order and Unity; where these are wanting, neither its Number or Force can preserve it from Ruin: and if the professors of Religion like lose vagrant Soldiers forsake their Posts, or regular Assembling themselves together, they may come to feed upon husks, be exposed to wild Beasts, 
1 Pet. 5.8.  or fall within the paw of that Lion, who goeth about seeking whom he may devour.  
So that they but deceive themselves who think their following byways the best method to advance with more Safety, or arrive with more speed at their desired Rest; such are frequently suffered, as a just punishment for their separation, to be led unto Quagmires and Precipices, by the ignis fatuus of their own bewildered Imaginations; like Men out of their Way in a Wood, once wrong, still worse; 
1 Tim. 4.15.  so dangerous it is to divide from the Church, the ground and Pillar of Truth; and do not we find that these who made the first Rupture in her Unity, may read their Sin in their Judgement? God Almighty in revenge of the Rent they made, has beaten them with their own Rod, by permitting them to split and fall asunder into so many Parties and Subdivisions; the ordinary Fate of all Broachers of Schi-sm and Hatchers of Sedition.  
But that which is most Astonishing is that after all the Prudence and Moderation of the first Reformers of this National Church, after all the Courage and Constancy of her Martyrs and Confessors, after all the Zeal and Learning of her Apologists and Defenders, after all former Instances upon Record, and fresher of later Date to our own Sense and Knowledge of her strenuously opposing Popery; any should divide from her Communion, upon score of her Symbolising with Rome; and asperse her Worship and Constitution as Popish and Superstitious: under this Flag the first Deserters sheltered themselves, and the little Viperous Parties since (wherewith the Church has been, and still is Harassed, or the Kingdom Infested) have made and still make the same Hue and Cry; although she be the strongest Bulwark of the Protestant Religion in the World; the richest Storehouse of its stoutest Champions, the surest Sanctuary of its persecuted Adherents: Whereby she is become the greatest Eyesore to the Papacy, and the most invidious Object of its Curses and anathemas. It is strange that when the Pope and Conclave so Incessantly vent their Spite and Venom against her, as Heretical, any in her own Bosom should charge her with Affection to so Implacable and Avowed an Adversary.  
From which Envious Imputation, I will not attempt to vindicate her, by mustering up Arguments from Scripture, Reason and Antiquity in defence of her Liturgy and Government; that has been done over and over again to the Confutation of gainsayers: but I shall single out some matters of Fact, no less for the honour of the Church, than the Conviction of her Malicious Accusers.  
And first I would have you Consider that some of the Compilers of the Common Prayer Book, suffered Martyrdom, were Burned to Ashes in Queen Mary's Reign; the Liturgy discharged, and the Mass-Book introduced. If these had dissowned the Religious Service which some now spurn; and embraced that  of Supplications to Saints and Angels, in the Romish Ritual: If they had renounced the Articles of the Church of England, submitted their Consciences to the Pope, and the sacred Scriptures to the Canons of the Council of Trent; they might have avoided the cruelty of their Persecutors. But they loved neither their Lives, 
Rev. 12 11.  nor Honours to the Death, but chose to forgo these, rather than the Faith; and God would have it so, that he might not want the Glory of such Christian Magnanimity, nor the Truth of the Protestant Religion, the honour of the Triumph of such resolute Warriors: That the Church might not miss the Boast of such renowned Generals; nor the Age then, the Influential Encouragement of such affecting Examples; or the succeeding, the reviving Energy of such excellent Precedents; to invigorate their Faith, quicken the Courage, and fortify the Hope of other Strangers and Pilgrims. Truly if we weigh without prejudice and partiality this same Instance, we must needs Conclude they were no Friends to Popery, who upon account of their Religion felt so much of its Severity; nor can the public Service of this Church be constructed a favourer of Romish Devotion, when it must be thrust out, to make way for its Superstitious Worship.  
But Secondly there is another thing I would have you consider: And it is this that next in the late unhappy Times of prosperous Rebellion, when the Liturgy of this Church was laid aside and the Episcopal Government demolished; then Anarchy invaded the State, and Confusion the Church, Tyranny and Usurpation possessed the Throne; Heresy and Blasphemy the Pulpit; Popery made more considerable Advances in that Interval, than in many Years before, when the decent Worship and orderly Discipline of this Church kept footing. It is well enough known there were many Roman Catholics in the Parliament Army, as the Royal Martyr in his printed Papers declared: And Mr. Monteith, who from being a Protestant Minister turned to be a Romish Priest, whose History of the Troubles of Britain he published in French, and I saw at Nantes, confesses there were many Priests slain at Edgehill; which, considering he was a New Proselyte, he durst never have averred, to occasion so much Reproach and Scandal to a Profession he had but recently Embraced, if Truth had not forced him thereto: And let it be remembered that the Enemies of the Liturgy and Government then, and those of them now Surviving, whose Faces are not steeled with Impudence, or whose Hearts are not hardened with Impenitence, seek to remove from themselves the Odium of the King's execrable Marther, by charging the multitude of Jesuits and Popishly affected, in the Army therewith. If those of this Persuasion shuffled themselves into the Army by parroting the Cant of the Age, against the Liturgy and Government: If they had the Power and Cunning to wheedle others into their Net, and make them Tools and Instruments in carrying on the War, or execution of the King: Did not the Dissenters than bring their pretences and Designs against Popery to a fair Issue; when instead of Extirpating or Staving it off, it increased with our Divisions, swarmed in our Armies and spread through all the Corners of the Land.  
Now if we find to our woeful Cost and sad Expenses that upon the Ruin of the Church formerly, there followed an Inundation of Error and Heresy to corrupt the Doctrine of Immorality and Profaneness, to destroy the Power and Practice of Religion; That the Monarchy as well as the Hierarchy was overturned; that Faction in the State as well as Schism in the Church, Oppression in the City and Country, came in on the Dissolution of the Government, and removal of the Liturgy, Can we look for other Effects from the same fatal Occasions, or (I may say) dismal Causes, if renewed or set on Foot again. Indeed to expect better Fruit from the same Tree, rooted in the same luxuriant Soil, under the same malignant Influences, and care of the same cunning Dressers, (I should rather have said cruel Hackster's) is to look for Grap●s from Thorns, 
Mat. 7.16.  or Figgs from Thistles.  
But there are many in the Kingdom, whose grey Hairs and snowy Heads are Crowns of glory to them, for espousing the Interest of the King and Church; and bear these marks of Honour, and proofs of Valour in their Scars and Wounds, which may supersede any more Enlargement on this subject: These are living Witnesses, (and, blessed be God, there are many such Surviving in the Nations) of the Havoc, Religion and Property, Laws and Liberty sustained, when Episcopacy was abrogated, and the Liturgy abandoned. These still retain the Sense of Honour and Conscience of Duty, which acted them formerly to adhere with undaunted Hearts and valiant Hands to the Crown and Mitre, against the Torrent of triumphant Treachery; the same princples afford them now joyful reflections on their past Calamities, and are ready upon occasions to Animate afresh their i'll Blood, to swell their old shrivelled Veins with new Life and Vigour, to give a timous check to the rash Attempts of those petulant young Sparks, who may be deluded with the novelty of an unexperienced project into a Disvalue, if not a Dislike of the present Settlement.  
But if these Instances be stolen and old, and so less impressive on the volatile Spirits of the present Age; permit me in the Third place to come a little nearer and tell you, what is within your own Kenning: Pray you, who so resolutely stood in the Gap, so early scented, or earnestly opposed the Designs and Contrivances of a Popish Party, who lately flattered themselves with great expectations, but the Venerable Prelates of this Church. If in former Ages some of the preceding Bishops were Martyrs for the Protestant Religion; were not these in our Time, to our own view, Confessors for the same. If the former were dragged to Stakes, these were haled to Prison; who maintained the Protestant Doctrine with such Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in public Harangues, who asserted it in Print with such degrees of Zeal and Learning, who pressed it more convincingly in private, accidental Conferences, or appointed Meetings, and upon extraordinary Occasions? where were there Combatants to be singled out, to defend the Truth, and overthrow the arguments of its Enemies, with such ponderous Reasons and nervous Eloquence, like the Orthodox Regular Clergy of this Church?  
Let me then entreat all who vouchsafe to read this Essay, that they suffer not themselves to be imposed upon by the cunning artifice of these Hucksters of Souls, and Factors for Schism; who asperse the best Reformed Church in the World with favouring Rome, which her Doctrine Condemns, her Worship abhors, and her practice Remonstrates against. Why should People any more shut their Eyes against the Light, or stop their Ears against the Truth? These I have written are plain matters of Fact, without any slight or guise; and if you consider them without Pride, Passion, or Partiality, I dare say you'll easily be convinced, the ancient Ecclesiastic Government of this National Church has been, and is the best Fence of the Protestant Religion, and its Bishaps the Stoutest Champions of the same. What powerful Preachers, what Prudent Governors, what Learned Writers, Valiant Martyrs, what Courageous Confessors, have some of that Venerable Order proved! How have some of these and of the other intelligent Clergy of all Degrees in this Kingdom, by the Piety of their Lives, and their Courage at Death; by the Eloquence of their Tongues, and the smartness of their Pens; By the solidity of their Reasons, and magnificence of their Charity, battered the Walls of Rome, more than all the little Sectaries of Europe were ever able to do. Neither have there been wanting some of the flourishing Nobility, some of the renowned Gentry, some of the piously affected, ingenious Commons; who have in an eminent Degree, in like manner, maintained the Worship and Government of this Church against its adversaries; and what would some of our Predecessors of both Sexes not have given in Henry the Eighth and Queen Mary's Reign, for that Worship and Sacrament in the Forms wherewith they are now Administered in this Church; for all the mixture of Superstition, or worse, Dissenters charge them with? O that we did look back, and consider the Days of Yore; what would they have parted with, to obtain what some among us contemn and despise? And if ever God in his Wrath suffer Popery to overrun the Land, Persons shall have neither of these in the purity we now enjoy them. We'll have more Ave Maries then Pater Nosters; more Invocation of Saints than Addresses to God: We must receive the half Sacrament as the Priests will give it, or if we take it in the way the Church now enjoins, be Burned at Stakes as Profaners of that Sacred Ordinance; For all the uncharitable and unjust clamours, Persons make against the way wherewith it is now exhibited as popish and Superstitious.  
Now for my own part I must declare in the presence of God, it is really Strange and Surprising to me, and I think it may be so to any considering Person; that after this fresh later testimony of the Christian Fortitude and zeal of our Bishops for the Protestant Interest, there should be any Protestant Separatist from the Communion of this Church: Much less any to Bark against her as Roman or Antichristian.  
Some Persons perchance may think it too Nice a speculation, to say that the Dissenters are the greatest Friends to Popery: yet I dare boldly assert it for Truth. Not that I think they are so by paction or design; but in the Issue, it has, and I fear it may again be found, that these widen the Gap for the Common Enemy's Entry. And were there an exact search made, there would be found more Papists in Masquerade in the several Fraternities which have divided from the Church, than many well meaning Persons among them are ware off, or willing to believe.  
For it is certain, how opposite soeever the Opinions of the Separatists are to those of Rome in some Points; Yet as to Matters of Government they are equally Combined against the Royal and Ecclesiastic Power: And the Church or Kingdom like an open Field, may be harassed by both; 
Deut. 22.20.  and then the forbidden mixture of ploughing with an Ox and Ass, shall be more dangerously practised, when the learned Jesuit is joined with the Fanatic Donatist: the Seminary Priest and the gifted Brother: the Foreign Conclave and the Domestic Conventicle shall conspire together to Demolish the Fabric, Deface the Beauty, and Destroy the Purity of our Church.  
It were happy if we did consider, that differences among those of one Religion and Nation are a great advantage to the common Enemy: For in this case every Subdivision is a strong Weapon in the Hand of the contrary Party: And by how much inconsiderable our adversaries might appear to us, were we United, by so much the more Formidable they become to us, through our own unhappy Dissensions: By which their Interest is more Advanced, their hope of success Increased, than by all their Plots and Stratagems.  
It were to be wished that the Enmity of the Church of Rome which is eagerly enough set against us all, and in the End would swallow us without distinction, could by a kind of Antiperistasis inflame our mutual Love, 
Multitudo inimicorum corroborat unitatem amicorum.  stifle our private Animosities, make us more Unite among ourselves, and willing to compose our differences: This were to extract an Antidote out of their Malice, 
Discord. in unitatem trahant & plagae in Remedia vertantur: unde metuit Ecclesia periculum, indesumat augmentum. Ambros.  and make Treacle of the Venom of the Viper, to Improve our common Danger unto an occasion of greater Safety. Nothing inspires them more with Courage and Resolution against us, than the several Ruptures among us: Which were they made up, their Confidence would fag, and their attempts turn to their own shame.  
But to conclude this Paragraph, in which justice to the best reformed Church in the World, Zeal for Religion, and Concernedness for all who think it worth their while to read what I have hear asserted, carried me to this modest Vindication. I therefore beseech all by what is dear and sacred to them, that they keep themselves within the Pale of that Church, whose Doctrine is pure, whose Worship is Decent, whose Discipline is Primitive; from which some through weakness have so ignorantly, some through mistake, have so inconsiderately, and others through wantonness, have so unnecessarily departed; or shall I say, from which, some by wilfulness, have so unjustly, some through prejudice have so perversely; and others through wickedness have so malicously Separated.  
As I wish Christian Pilgrims keep more close and unite together, since their friendly Society conduces so much to their natural Preservation; So I would recommend a great deal of Caution and Circumspection to them. There is a certain jealousy and suspicion not only allowable, but commendable in Strangers, which contributes extremely for the security of their Credit and Interest, whethersoever they pass, or wherever they tarry. They know there is a curiosity in others to Gaze much upon them, to be inquisitive about their Circumstances, to make some remarks thereon; Perhaps on their Birth and Quality, their Station and Condition, their Garb and Country: and whether it be Affliction (if Necessity make them Travel) or Policy (when it is but their Choice for Improvement) or Fancy, that they visit Foreign Places; they are very wary and considerate; they know many things may pass currant in the Natives, which are not so easily excused or indulged in them; therefore are careful to do nothing, which may expose them to Derision, Censure, or hard Treatment.  
It were happy Spiritual Pilgrims did transcribe this Copy in their behaviour; that they were more strict and watchful: Many Eyes, many spies are over them, and a small escape or failure in them is more Noticed, becomes more Criminous in them, than a greater matter in a mere worldling: Many snares and dangerous occasions are about them, many deceitful objects to entice them, many real Foes, in the disguise of pretending Friends, to cajole them; And I know no better Amulet against open or Secret Enemies, against violent Assaults, sly Insinuations, than that of Epicharmus, Be Sober and Diffident. Trust not all you see, though never so goodly or promising in appearance: Believe not all you Hear, though never so delectable to your Ears: Taste not all presented, though in a Golden Cup, it invites your Appetite, and courts your Liking with its Flavour.  
There is no part of Prudence more necessary or profitable for Mortals, than a well ordered and cautious Jealousy. Solomon says, a prudent Man forseeth Evil and hideth himself; but the Simple passeth on and is punished; It is true, the Wise Man speaketh there of Judgements and penal Evils; but it holds as true in Reference to Moral; And a wise Christian will See and Dread Danger, where Fools neither perceive nor fear any Inconveniency, till it be too late; He suspects there may be Fire under the Ashes; a Hook under the Bait; that the Colour which sparkles in the Glass, may delude him; the Charms which flatter his pleasing Passion, may by't like a Cockatrice, and the glitterings of Gains may dazzle his Eyes to his everlasting Damage; Therefore he'll sift well in his Thought what is Obvious to his Senses: That the reflections of his Mind may Correct the Errors of these deceitful Intelligencers, and guard him, so far as possible, against Misfortunes or Miscarriages; If he unavoidably encounter such things, as may prove occasions of Evil, with what Modesty, Moderation and Sobriety will he look about him; when he sits down to his Repast, he'll Feed with Fear that his Table may not become a Snare; when he falls into Company, he Converses with such Caution, that lighter Freedoms shall not betray him to lose Practices: He'll keep a loof from Harms way, and Satan's Road; He'll be loath to shuffle himself into drunken Clubs or Litigious Societies; he knows these are the Marts and Rendevouzes of Woes and Sorrows, of Wounds and causeless Quarrels; And that many Strangers through inadvertency or over-ventrousness have at such occasions met with dismal Accidents, slipped into fatal Extravagancies, and come to Tragical Ends.  
This Cautionary Fear is the Fortress of Chastity, the Sanctuary of Temperance, and the Guardian of Innocence ' It is a Tutelary Angel against the force and subtlety of Sin, and all its Abettors; it is a Centinel over our own Frailty, whereby we preserve our Integrity in the midst of all dangerous Encounters: The suspicious and fearful are safe, when the Foolhardy and Presumptuous have their Heels tripped up. He that fears not a Temptation, knows neither his own Weakness, the treachery of his Heart, nor the deceitfulness of Sin, the power or policy of Satan. There is no Courage in braving Sin, or daring the Devil, nor is there any Cowardice in flying occasions of, or fearing Temptations to Evil; these Panders for Sin and Solicitors for Hell. None are in greater Danger from these, than the Secure; nor any more fatally deceived or shamefully worsted, than they who think themselves too strong, or too cunning for their Sins; well than might Solomon say, 
Prov. 28.14.  happy is the Man that feareth always. And St. Paul recommends it as a Preservative from falling, or a Staff to support all Christian Pilgrims, 
1 Cor. 10.12.  Let him that thinketh he standeth, take heed lest he fall.  
Their way is Narrow and Slippery to the Boat, and they had need look well, where to tread, and how to fasten their steps, that their feet slip not: A Malicious thought, a Lustful glance, a Tattling Tongue, a credulous Ear, a liquorish , a deceitful Hand, are all wry Steps, or Deviations from the royal Road in which they ought to Walk; and they had need of a watchful Eye, a jealous Heart, a wary Foot, when a mistake is so easy, and in case thereof the Danger so Great.  
It is this makes many Spiritual Travellers shy of Lawful things, that they may Work themselves into a fear of what is sinful. They deny themselves many things, which they may with less Sin than Scandal, or danger, Enjoy: They know those who extend their freedom to the utmost Verge, may soon transgress the March; that these who Ride with lose Reins in a narrow Road, and advance with full speed towards the Score, may soon slip beyond it; that these who go as far as they can with Innocence, may go further than they ought with Prudence; therefore they Curb themselves with a Holy Fear, lest their Liberty betray them into Looseness, or their Wantonness in playing Feats so near the Enemy's Quarters, expose them to be hooked in by Ambush, or Violence.  
These who will be trying such dangerous Experiments, may easily slide into Impiety or Scandal. The bounds betwixt Virtue and Vice, are neither so large nor so high as these, wherewith God and Nature (likely to terminate the ambition of Encroaching Neighbours, and secure Possessors their Properties) has separated Nations and Kingdoms from one another. Their Confines are near and more passable, and what is Lawful, and Sinful are not so distant as the two Poles; yea, 
1 Sam. 20.3.  we may say of them, as David said in another Case, there is but a step betwixt them. Many who put on Resolution to stay their Course within the mark of Virtue, have by too much haste and inadvertency, passed beyond their Line, and gone further than either they themselves or others thought: and found a Precipice or a Gulf, where they expected Field-room; been plunged over Head and Shoulders, while they intended to keep aloof, and retreat with Safety.  
I wish all Christian Pilgrims may consider the occasions of Sin are wrapped up in their greatest Comforts, 
Licitis perimus omnis.  and most innocent Enjoyments, as you find by these Recusants in the Gospel, 
Luke 14.16.  whose exclusion was the effect of their Abuse of, and inordinate Affection to things in themselves commendable: We have never therefore more need of Circumspection and a cautelous Fear, than in the use of those things allowed us by the bounty of Heaven; which if they minister matter of Danger, the greater is our Virtue in making them serviceable to noble Ends, and excellent Purposes, in our honest and decent fruition of them; whereby we convert them into matter of Praise and Honour, to which nothing can conduce more than watchfulness and Sobriety: Let me then close this Paragraph with the Apostles advice be Sober and Vigilant; 
1 Pet. 5.8.  join Sobriety to your watchfulness, these are fellow-helpers and conjunct-furtherers of one another in the Apostles opinion, all our Caution and Circumspection will be Maim and Lame, an unfaithful and insufficient Centinel, if Sobriety keep it not waking.  
I may then in the Ninth Place say that Abstemiousness of Appetite and Sobriety of Diet is no small help towards that Caution and Circumspection I lately mentioned, or shall I call it a Considerable Branch of the same; and as Necessary an ingredient unto Pilgrim's prescription for their Conduct, as any I can Name. This keeps their Bodies in good Plight, and their Minds in Serene Temper; those who immerse themselves in Sensual Delights, and wallow like great Earthworms in a fat Dunghill of Voluptuousness, are hardly Roused; or when they are up, they Advance with such a Lethargic pace, as makes them apt to Stumble or Faint; their Body by Intemperance becomes Heavy and Unwieldy a very Nursery of Diseases: their Blood is hindered in its Circulation by such Redundancy of Gross Humours, which drown the Vital Spirits, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that they neither move Regularly nor Briskly: so that those loaden Bellies have frequently empty Heads and leaden Heels: Defects no less prejudicial to the Spiritual, than Secular Passengers.  
Corpulency or Grossness of Body in most men, is a great Impediment to Activity and Nimbleness, to the Spirituousnes of their Nerves, and the Agility of their Limbs; Their too much Phlegm obstructing the Vigorous motions of their Blood, or Enervating it by Commixing or Gliding with it. Voluptuousness by a Natural Causality has the same unhappy influence on the Body and Soul; as it makes the former Listless and Resty, so it is no less injurious to the expedit Effects of the latter: and brings a kind of Palsy on the one, as well as the other, 
Opimit as sapientiam impedit, exilitas expedit, paralysis mentem prodigit, Phtisis servat Tertull. de Anima.  a fat Opulent Diet occasions often a lean Soul, while a spare one ministers no less to the Soundness and Sharpness of our Spirits, then to the Health and Vigour of our Bodies.  
There is that near Amity betwixt Soul and Body, that they share alike in one another's good or bad Fortune. And tho' the Soul be the Mistress, she is Affected with what Troubles and Annoys her Servant; and whatever prejudices or detains, what Disables or Retards this, Touches that: The Immoderate use of Worldly Pleasures wound these Copartners at once; weakens the Body in all its Parts, and the Soul in all its Faculties: And there is scarce any thing more Shameful for the present, or more Tragical in the end; disgraceful Maladies not fit to be named, 
Grandes Rhombi, patinaeque grande ferunt una cum damno dedecus. Horat. Lib. 2. Sat 2.  are the Reproachful Punishments, Greedy Physicians the costly Pensioners, Nauseous Hospitals the last Sanctuaries of these Slaves of Sense, and Vassals of Lusts.  
When the Body is out of Tune the Mind drives but heavily: It's Sprightly progress in a Virtuous Course depends extremely upon the good disposition of its neighbour; To which nothing conduces more, than Temperance, this is the best Nurse of Health, the surest preservation of Strength, the truest Enhanser of Pleasure, the safest Tutoress of a sound Mind; and what more Needful or Comfortable to a traveller, than Agility of Body, clearness of Sight, and Cheerfulness of Spirit; all which are quickened, cherished, and promoted by Sobriety.  
For when the Body is pampered by Gluttony and Excess, it becomes like a Kitchen, where much Provision is made ready, whose Roof is blackened with Smoke and Reek. We frequently find the upper Story of such Men Sullied, their Brain Crusted, their outward and inward Sight lesed, that they become very unfit for Earthly as well as Heavenly Concerns. Reason is Stifled with this Liberty, and Religion Starved with this Plenty: 
— Quum corpus onustum hesternis vitiis, animum quoque praegravat unà: Atque affiget humo divinae particulam aurae Horat. Lib. 2. Sat. 2.  The Soul is so bemisted that we cannot see our way, or depressed with the weight of its mate, to grovel so on the ground, that we must needs lag in our Journey, whereby we come to miss our Road and Home either by Straying, or Loitering.  
What shall we say then to these Kitchen Virtuoso's, whose Care and Study makes them only witty in the Art of Cookery, who are Curiously expert in inventing new Methods of Luxury to gratify their , irritate their Appetite, and Cram their Paunch? May we not assert that they carry their Brains in their Bellies, their Guts in their Heads, and their Treasure in their Dishes? or shall we call them Idolatrous Purveyors for the Flesh, or Prostituted Slaves to their Stomaches, or (to give you their Character in Tertullian's Phrase) They make their Bellies their God, their Cook their Priest, their Table their Altar, their Kitchen their Chapel, their Messes their Sacrifices, and their Sauces their Graces.  
It is strange that what our Noble Predecessors looked upon, as the most Servile of all Employments, should now become the Science of Gentlemen; and that he who returns from his Travels Fraughted with an Inventory of Rare Ragoves, etc. Kickshaws of odd Dishes and Sauces, should be reputed to have attained to a Masterpiece of Breeding: Tho' all the Improvement he brought home, discovers he spent more time in the Tavern or Victualling-house, then in the Library or Academy; and that he is better Accomplished to be Clerk of the Kitchen, than of the Closet, or fit to order a Feast, than the affairs of the Court or Camp.  
Men are not now satisfied with what is Healthy and Necessary, 
Non in caro nidore voluptas summa, sed in te ipso est. Tu pulmentaria quaere sudando. Corruptus vanis Rerum; quia vaeneat auro Rara avis, & picta pandat spectacula cauda. Ducit te species. Horat. Lib. 2. Sat. 2.  we Nauseate what is Cheap and Common, because more easily obtained, though generally better and more nourishing; provident Nature having so far consulted the Benefit of Mankind in General, that what is most useful is compassed with less Toil and Expense; yet some are pleased with nothing but what is of great Cost and purchased at a dear Rate; nothing raises their Taste and Delight, but what Enhanses the Price, and People's Wit must be set on the Rack, to find out Studied Rarities to provoke their Languid Stomaches, which a constant fullness only has made so, and might be sharpened better by a little hunger, proceeding from exercise or respite from Feasting; this would Season their Viands with more advantage to their health, more pleasure to their , and Satisfaction to their Appetite.  
As long as Man was content with such Far as sufficed Nature, 
Cum labor extuderit fastidia, siccus, inanis sperne cibum vilem. Jejunus Rarostomachus vulgaria temnit, Horat. ibid. Poscis opem nervis, corpusque fidele senectae, esto age, sed grandes pastinae, tucet aque crassa, annuere his superos vetuere, Jovemque inrantur Persius Sat. 2.  and satisfied Hunger, his Body was wholesome and Vigorous, and Free from Distempers, but since his Liquorish Curiosity has exceeded those bounds which the Innocent simplicity of our Ancestors accustomed themselves to, and that Sea and Land must be Ransacked to gratify his inordinate Desire, Diseases have broken in thick and threefold in Troops upon him; the Curiosity of his Brain has kindled a Consumption in his Lungs; the Distending of his Belly has Contracted his Nerves, and cramped his Spirits: That as a Neighbour Historian observes, and if it was so then, much more may we assert now, that the Variety of Strange distempers was the Effect of new and strange Dishes, 
Hector Boethius Hist. Scot Lib. 2. Hos utinam inter heroas natum tellus me prima tulisset. Horat. ibidem.  unknown to our Progenitors, who kept sounder Minds in stronger Bodies, and that former Years too, by their sober unsophisticated Diet, than we now do with all our Plenty and Variety of Delicacies.  
Did I to shame the Luxury of the present Age, deduce from History some instances of the abstinence of Primitive Pilgrims, which bred Envy and Amazement in the Pagan World, it would pass for Fable and Romance, so unwilling we are to believe, what we have no will (although Ability enough) to Practise, and does so much Reproach and Condemn our Riotous way of Living.  
I could tell you of some who lived in Caves and Grottoes, in Shades and Deserts, where Heaven was their Canopy, a stone or Turf their Pillow, a Purling brook their Lullaby, or the incentive of their Repose; a little Bread and Water, a few Roots, or some Herbs and Fruits, their Provision: and yet their Sleep was more sound, the Meals more hearty, their Bodies more Vigorous, their Spirits more Cheerful, than ours, when we swell with the most sumptuous Dainties, swallow the Richest Junkets, or swim in the greatest Affluence. Or to give it in the Prophet's phrase and Scripture Language, 
Amos 6.3, 4, 5.  Than when we drink Wine in Bowls, and chant to the sound of the Viol; when we have Eaten Lambs out of the Flock, and Calves out of the Stall, when we stretch ourselves on Couches, and lie upon beds of Ivory.  
Now I have not said all this, as if I thought it possible to Retrieve the Sobriety of Anchorites, or the Abstemiousness of Ancient Ascetics; for I equally despair of that, as I do of bringing the Fervours of their Devotion, the frequency of their Prayers, the flights of their Spirits, the height of their Zeal, or the measures of their Charity into Fashion, in this degenerate Age. This were such a misapplication of Remedies, (not because they are not right, but because the Malignancy is too Strong, and the Patient too Weak) that I might run the Risque of incurring such another Censure, as Cicero passed on Cato. 
Loquitur tanquam in Republica Catonis, quum sumus in faece Romuli.  I consider than we are in the Dregs, not in the Prime, of the Golden Age of Christianity; I shall therefore forbear, and with a pardonable inversion, say, Such old Wine is not for such new Bottles, such strong Grain is not for such slender Ground, and ancient Austerity is not for these Licentious and Luxurious times.  
Only I must content myself to do, as Generals, who for the Encouragement of Subaltern Officers, or younger Soldiers, entertain them with some Eulogies of the Courage of Caesar, or the Conduct of Hannibal, or the Military prowess of some Veteran famous Warriors: Not that they think, these Juniors shall come up to them, but that by proposing such excellent Precedents, they may beget in them an esteem of Gallantry, and generous Attempts to acquire Reputation by some Feats of Bravery: So would I gladly generate in you Emulation to make some Approaches to these noble Patterns of Abstinence and Sobriety.  
Let me therefore Caution you in the words of our Saviour, 
Luke 21.34.  Take heed to yourselves, lest at any time your Hearts be overcharged with Surfeiting and Drunkenness; be Sober and Vigilant, 
1 Pet. 5.8. Gal. 5.24.  Crucify the Flesh with the Lusts and Affections thereof: There is no greater provokement to these, than Gluttony, and Intemperance, withdraw the Fuel, and the Fire ceaseth. These are the Parents and Incendaries of all mischief to Soul and Body: The Clogs and Remoarcs of our March: The Bars and Portculliss against our Entrance unto the everlasting Kingdom.  
I wish you may repress your Appetite, moderate your way of living, and Pair off from your Superfluities something for these for whom nothing is prepared; 
Neh. 1.10.  what is left behind, would go farther, and be more blessed to your Children and Families. If People did indulge themselves less in their Mirth and Jollity, 
A little that the Righteous hath is better than the Riches of many Wicked. Psal. 37.16.  in their Pomp and Vanity, in the needless Excess of their Apparel, or Table, and reserve a part of what is Prodigally wasted that Way, to be expended on Sacred Purposes, and charitable Uses, to encourage God's Worship, to Feed the hungry Bellies, and  the naked Backs of Christ's poor Members, they would in some laudable Degree resemble those ancient Pilgrims, who by denying the Pleasures of the Flesh, and despising the Profits of the World, became the more easily inclined to hear the Groans and supply the Needs of their necessitous Brethren. The Cries of the Poor are drowned in the noise of Feasting, the Mourning of Joseph Stifled in our Mirth, and the Afflictions of others are disregarded when our Affections are too intent on the World. If our Abstinence be not accompanied with Works of Mercy; it can no more further us in our Progress to our heavenly Country, 
Isay 58.5.  in the Prophet's Opinion, than Faith separated from Charity can avail us in the Apostles. 
James 2.14.  If when we mortify our Appetite, we do not enlarge our hearts; if when we retrench our Diet, we do not extend our Hands to help and secure the Needy: Our Abstinence is as much without acceptance, as our Faith is without Life.  
When your forbearance Feeds others, and your Faith Fills and warms them, you have fasted unto God, and believed unto Salvation; the Prayers of the Poor shall prosper you in your Journey, engage God for your Guide and Angels for your Guard.  
Religion does not discharge us all Commerce with the World: No, no. We may lawfully Traffic in it, but still as Foreigners; we must not Pawn our best Coin for its worst Commodities; but should purchase those which upon our Return may prove of most Advantage in our own Country: And make use of the currant Species of the Place, to serve our Necessities, or Conveniencies therewith, while we stay in it; and what we save over and above these Require, lend it unto them who will give us (or transmit before us) Bills of Exchange answerable upon our Master's Credit, in those Mansions of Bliss. By thus depositing our lesser Sums in God's Treasury, we Secure at our Death (contrary to the Tenor of that in this World) not only Double, but beyond Measure, more valuable Returns than what we Disburse: And by a free Scattering or Casting away some portions of our inconstant, uncertain Estates, we Lay a Sure and fixed Foundation of Eternal Life, upon unsure and unsolid Means; and different from the way of Terrestrial Architecture, we will Rear up a Firm and Stable Superstructure of Hope and Comfort on the Transitory motion of our Temporalities, through our Hearts and Hands unto such Fast and Staunch Friends, as will Welcome and Receive us into everlasting Habitations, and so we procure faithful Friends by unfaithful Servants, an incorruptible Crown, by corruptible Treasure; an abiding Inheritance by the frequent Removes and voluble Rotations of this World's Goods to such as cannot Refund the same in Specie, or the Equivalent as to any Earthly kind in this Life, but will in an everlasting State make them Rebound to us with infinite Advantage and incomparable Increase.  
Ancient Pilgrims acquired Mastery over the Flesh, 
Prov. 23.2.  by putting a Knife to their Throat, when it was in their power to gratify it; and they brought the World into Subjection, by keeping it out of their Hearts, when they had most of it in their Hands, and so they became more willing to let some Charitable distributions of it slip through their Fingers, for the Relief of others: And this voluntary Restraint they put themselves under, prepared them the better to bear up under the Hardships they were brought unto, by Violence or Extremity; and the looseness of their Hearts from the World, disposed them while they were in the way, the more Readily to part with some Portions of it, for the Succour of their distressed Neighbours, 
Per licentiam utendi, continentiae experientia procedit. Tertull.  and Shake it quite off when they came to their Journeys end, The Checks and Cross they gave their natural Inclinations, as to lawful Freedoms, in a State of full Liberty, and overflowing Plenty, Qualified them to bear the want of Satisfying them, when they were Pinched by Penury or Oppression, They suspected those Opportunities which put much in their Power: 
Suspect●● habeo haue indulgentiam.  They Curbed themselves, before they were Crossed by others, they denied themselves, before others laid any Restraint on them; and would scarcely either taste or tip their Tongues with what others glutted themselves with; they forbore Necessaries many a time, to accustom themselves the better to contemn Superfluities at all times.  
I must tell you that in the Prosperity and Peace of the Church, the Severities of their Mortification, the Austerities of their Diet, the Rigours of their Discipline, made many Martyrs of Penance, Patterns of Patience, examples of Christian Fortitude, before ever the fury of Infidels, the malice of Heretics, or the cruelty of Usurpers, made them Martyrs of Persecution, Mirrors of Constancy, or disgraceful Spectacles of infamous Pageantry; and if they had not Innured themselves to the former, they had never so Courageously endured the latter, Their ordinary Meals were but Preparatives to Hunger, and Want: Their affected Privacy while they were in a state of Liberty, abated the uneasiness of a close Prison upon their Confinement; their abstract way of Living in their own Country, the foresight and previous Thoughts of the necessity they would one Day be put upon, to leave it, disposed them for Banishment; 
1 Cor. 15.31.  and by an ingenious way of Dying daily, they fitted themselves for heir last Exit, and Departure, And if they had not thus Disciplined and Schooled themselves before, they had never (when it came to the Push) obtained such famous Triumphs over fiery Trials, or made their Ascent through Thorns and Crosses to Crowns and Thrones.  
By these happy Methods, Ancient Pilgrims proceeded in their way, Shaking off all entanglements of Sense, Stifling the Inclinations of the Flesh, Stripping themselves of all encumbrances from the World, by all which they were well disposed at their Journeys end, cheerfully to leave it, Joyfully to commit their Souls to the Father of Spirits, and their Earthly Tabernacle to the common Receptacle of all Living, the Grave. They considered the World as the place of their Exile, yea, as their Enemy's Country, and so were well pleased to forsake it, when they received their Sentence of Removal; and if we expect to finish our Course with Joy, to obtain the Prize, Assume the Robes, Receive the Palms, they have gone before us to take Possession of; as the same mind must be in us, in reference to the other instances I have named, so likewise as to a hearty farewell, and contented parting with the World, we must look on it with the same indifferency and jealousy, use it with the same sobriety and abstinence, leave it with the same willingness and resignation.  
Our Condition in this World is but a Probationary State, and would you be always Striving or Running, and never receive the Crown, or reach the Prize? Would you be continually travelling, and never come to your Journeys end? Would you be still in the Academy, learning to Exercise; and never come to officiate in these Ministrations in the Court of Heaven, you have been trained to, by all the Nurture and Discipline of this Life? Our Residence in this Region of Mortality puts us under these or the like disadvantages. Pray you, what Apprentice or Servant does not long for the term of his Freedom? What Labourer in the Vineyard, does not look for, and gladly receive his Hire? Or, what Stranger will be afraid to return to his Father's House? How much may these Instances reproach the dastardly Fear, and strange Unwillingness of some to die? What Bride does not joyfully expect the time of her Espousals? What Heir does not wish the fruition of his Inheritance? what Prisoner does not desire the Period of his Misery? Or what Prince does not Covet the season of his Coronation? Now the day of Death is all this to the Christian Pilgrim, his translation from Darkness to Light, from the Wilderness to Canaan, from Bondage to Paradise, from Slavery to Liberty, from a tempestuous Sea to a safe Shoar, and a sure Haven of constant Joy and perpetual Rest.  
These Spiritual Travellers, who are either timorous or unwilling to Die, bring an ill Report on their heavenly Country, as if it were not so ; and make others believe, the Passage to it is more Difficult and Terrible, than truly it is; that their Title to it is but Weak, their Expectation of it but Faint, when they shrink at the Fore-thoughts, or Shrug at the Approach of the Messenger to bring them thither: And it may be justly enough presumed, the Earth has too great an ascendant over their Hearts, too much of their Value and liking, when they are so much grieved to part with it; it disparages their Faith, it reproaches their Hope, it detracts from their Love of the unseen things of the other World, to see them leave this with so much Reluctancy. It is no strange thing, to see Infidels take Death heavily, and constrainedly; since they believe no better Life than the present: No wonder to see them go off the Stage with Roaring and Impatience, since they are separated from their Idols, and worldly Comforts, without any expectation of a better Exchange. Atheists and Libertines whose Felicity expires with their Breath, may be forry to Die: But how unaccountable is it, that Christians should be so, who believe that their light Affliction which is but for a Moment, 
1 Cor. 4.17.  worketh for them a far more Sure and eternal Weight of Glory; that Death is their Vehicle to this, the Grave, the Cradle of their Resurrection, and the period of their weary troublesome Pilgrimage.  
Has not the Captain of their Salvation and the whole Host of Pilgrims made their Entry by this Gate, and so Consecrated and Facilitated the same to their Followers; it argues they have little Affection to their heavenly Country, or their Company, when they are so loath to go hence to Enjoy it, and their Society; it discredits them who have gone before, as if their practice had no Influence to make them trace their Steps, with Alacrity and Resolution: It disheartens their Familiars, when they See; and discourages them who come after, when they Hear, how Cowardly or Sadly, such receive the Message of their Return, or the News of their Delivery.  
Let us all then who profess ourselves Christian Pilgrims, and pretend to be Travelling towards the heavenly Jerusalem; let us for the Honour of Christ, and Reputation of Heaven; for the Credit of our Profession, and Praise of divine Grace in our last Behaviour; for Commendation of the Example, that cloud of Witnesses which went before us, have left us; for the Comfort of those about us, the Encouragement of them who come after us, the Satisfaction of our Friends, the Conviction of our Foes; let us by looking to, and considering these things, be excited to disentangle our Hearts from terrene Objects; to Banish all averseness of our Dissolution, wherewith the flattering blandishments of Sin, or the fallacious affrightments of Death, would possess us; 
Heb. 12.1  and laying aside any Weight which may Let us, in running with patience our Race; or at its End bow down our Spirits, and hinder their flight to the Regions of Light and Life, 
Luke 12.35. 2 Pet. 2.12.  let us with our Loins Girt and our Lamps burning, wait for our Lords coming; yea, look for, and hasten to the same: And if we be thus prepared and qualified; if we be thus ready and disposed; we may cheerfully resign and commit the keeping of our Souls to God in well doing, 
1 Pet. 4.19.  as to our faithful Creator. And we may be sure his Arms are stretched out to Embrace us; the Gates of Heaven shall be set wide open, to receive us, and we shall be hoist to Mount Zion, 
Heb. 12.13.  to the City of the living God, the Heavenly Jerusalem, to an Innumerable Company of Angels, to the General Assembly and Church of the first born, to the Spirits of just Men made perfect, and of those Heroic Pilgrims, and Conquering Strangers, now Triumphant Citizens in Glory; 
Eph. 2.19.  who all with Songs of Praise, and Universal Acclamations of Joy, will welcome us to our Home, and everlasting Habitations.  
Thus I have in some Common Topics drawn some Lines by the Behaviour of the Secular, for direction of the Spiritual Pilgrim; to which I could have added from the Parallel some more Reflections no less Useful and Genuine; but I presume not to say all that could, or should be said on this Subject; my own present Circumstances suggested these, and such like Thoughts unto my Mind, in my retired Walks; while I am now absent from my Native Soil: And if from them I have Copied out any good Plan or Form for the Reader's, or my own better deportment in our Estrangement, mine from my Earthly, and both of us from our heavenly Country, I have my Intent; let me then by way of Epilogue shut up all, with this further Reflection.  
When we pass through Foreign Parts, this Reflection of being Strangers and Pilgrims, wants not its own Auspicious Influence, to Curb our Licentiousness, to Him in these Extravagancies, we indulge ourselves in, in our Native Climate, to pair off the Asperities of our Nature, or the Blemishes of our unfortunate Education, and to compose us to the best temper of Mind, and habit of Body; to exert the utmost Industry and Diligence for our Improvement in all worthy Endowments; and it would have the like Efficacy to model us to a suitable Behaviour in Reference to our Spiritual State, and the Relation we stand in to the World upon that Score, as the place of our Peregrination; where, as in a Academy, it would Engage us in all Divine Exercises, in pursuit of such excellent Attainments; as may qualify us at our Return, for more Noble Ministrations in these Courts of Honour, and Mansions of glory above; And it would never miss this Effect: but that we are more careful of the Modes and Fashions, of the paint and dress of our Exterior, than we are of adorning the Interior Man, with the Virtues and Graces so agreeable to its Divine Original; and the necessary preparatory accomplishments for our acceptable Reception to our heavenly Country.  
But I am afraid both the one and the other, the Secular and Spiritual Traveller, Rest too much here; and the consideration of their common condition as Strangers, affects them no farther, than to frame them to some external discreet sort of Conduct. It is matter of Regret, that some Return from their Travels more fraught with Nauseous set Forms of Courtship, and Superstitious observances of some punctilious Ceremonies of Civility; than any Real advancement in Morals or Intellectuals. It is to be feared, many who walk with their faces towards Jerusalem: are in the same Condemnation; who tumble over some Prayers they have conned by Rotsie, and jog on in a certain Round of Customary performances, 
Matth. 23.25.  cleansing the outside of the Platter, without any serious endeavour to obtain any inward saving change wrought in their Souls. And to what purpose is all this Diligence both of the one and the other; but for some outward varnish to the Cabinet, while the Jewel is Neglected a trimming of the Scabbard, while the Blade is set at nought? But what signify these shows and shadows, these little trifling Arts of insinuation and complaisant Methods, whereby either of them fit themselves for the Gallantry of some Choice Conversation? What are they but false blazes, superficial flattering Scenes, while their minds are not cultivated with any ingenuous Improvement; Nor furnished with any store of wholesome instructions; or decked with these useful qualities; which may make them serviceable in their Stations, comfortable to their Friends, or profitable to the World?  
I wish both the one and the other may consider the Weightier Matters; 
Matth. 23.23.  and take care of the better part, to have their Souls Enriched with these Ornaments, which may give lustre to the other; that they may join inward purity with External Neatness, a Sober Mind with a graceful Mien, a sanctified heart and honest designs, with an agreeable address and silken converse; and when there is this happy Conjunction of a heavenly disposition with a Civil Deportment, their foreign Education and exterior polishments serve as a Transparent Coverlet to increase the beauty of their virtues; and their Breeding makes no mean figure in the Equipage of their Religion. And I must rather say, it proves a fortunate Usher to bespeak room for it, among these more Nice and delicate Constitutions: who stand aghast at a slovenly, as well as a sinful approach; and look asquint on any thing, that does not accost them with pleasantness and affability.  
Some Travellers by customary Associating themselves with Strangers have acquired such a Free unconstrained Carriage, that they can dextrously accommodate themselves Respectively to the various Places and Persons, Tempers, Sizes and occasions they meet with. 
1 Cor. 9.22.  These for Pious purposes transcribe St. Paul's politic; of becoming all things to all men, that they may Proselyte some of all Conditions, to a love and imitation of their Virtues: If they chance to deal with unpolished, rugged Natures, they some times (as we say) hit two Marks with one Stone; for when by their smooth and gentle Applications, they pair off the Roughness that is in such, so as to dispose them to Civility towards Men; they in the mean time with the same breath instil unto them Piety towards God; with the more ingenious and better accomplished their obliging Behaviour introduces themselves into Favour, and then they improve this advantage to convey Religion more forcibly into the hearts of such, and by their taking way of Management, they Establish an Empire for it in their Affections, which of itself, for all its amability, it could not obtain without these Charming Methods, for even some of these Polite Wits are so indifferent or Platonic lovers of Religion, that it Runs the Fate of these Persons of Quality, how Eminent soever or Deserving fare the better in some places for their Companion sake.  
These Pilgrims who can in this manner, make outward decency Minister to the conveniencies of Religion, may in their Traversing, make a great Conquest for it, in the Civil Regions of the World; by Clothing it in soft Raiment, 
Matth. 12, 8.  they facilitate its Entry to these more Resined Societies and exalted Stations, which are disgusted with Rudness and Unmannerliness; Even to the Palaces of Princes, Academies of Nobles, and Colleges of Virtuosos: who are qualnied by a similitude of civilised tempers to receive impressions so patly adapted to their Relish, which Court them in their own Language and Fashion. And when they have succeeded so happily, may it not be said, although others have done much, and deserve well of Christianity, who by their arr and example make it currant through the lower valleys of the Earth: yet these who by uniting Sanctity, and Civility, Piety and Humanity, Devotion and Discretion, raise it to the Hills and Mountains, these seats of Honour, and Convert them into Sanctuaries of Religion, Nurseries of Grace, and Seminaries of Virtue; These, these do it more considerable Service, add to its Beauty, by the Harmonious Mixture of this pleasant Variety, and to its Strength, by the prosperous Transformation its flowing so high makes in those upper Grounds; from which it cannot but descend with greater force, more auspicious speed and benign influence, for bettering the Inferior Parts of the Intellectual World.  
I am apt to believe there are some Spiritual Travellers, whose care of their Moral Deportment resembles that, the other take about their Civil behaviour; and as I have advised these to suit their inward frame to their outward form; so I request those who would aspire to an Eminency in Moral Virtues and Human Accomplishment; that they would endeavour to excel in Christian Grace and Religious Practice; Morality in Relation to Christianity, is but as the Handmaid to the Mistress: As the Suburbs to the City, and if we set up our Rest there, we'll never be admitted Denizens of Heaven; These who are Punctual and Exact in Civil Commerce, who avoid some Noisy scandalous Crimes, while they neglect mortifying their Natural Corruptions, mourning over their secret Sins, subduing their Spiritual Pride, irregular Appetites, and inordinate Lusts; are more Pharisaical than truly Christian, more for Scouring the outside, than Cleansing the inside.  
One of the greatest excellencies of the Christian Religion, which should be our Directory, is, that it searches into the Closest Retirement of the Heart, and is not content to Cut away any excrescency in the Life or Conversation; but it checks our inward inclinations, to which no human power can reach, and the Morality of the Heathens was defective in; it curbs our very thoughts, which scorn the Edict of Princes, and baffle the authority of Tyrants: it chides the first Rise of Lust, and stifles them in their very Conception; it governs our most retired Imaginations, and speaks in an imperious strain to our very Intentions; prescribing a Rule to the Principles, Motives and designs of men's Actions: Male velle, male facere, male dicere, ex aequo vetamur. Not only to do Evil but even to speak evil, not only so but to wish it, or think on it with satisfaction, or design to act it; is prohibited us.  
What a happy Engine for the good Policy of the World, and felicity of Communities, is this Superintendency over our Hearts and thoughts, which Religion enjoins? For these are the sources and springs of all the Mischief and Disorders, 
Mark 7.20.21, 22, 23.  which Ruin Churches and States, Kingdoms and Empires; and if this inward Fountain be kept clean, that no streams issue thence to defile the Life, there will be no rapines or Oppressions, there will be no Frauds or Over-reaching, there will be no Schisms or Factions, and the Gospel may make Archimedes his Challenge without any Vanity, give it Footing as to this one thing, and it will overturn the World; but in a good Sense, towards its Reformation and Improvement, towards its happiness and Amendment. How dare he Imbrue his hands in the blood of his Neighbour, that must not so much as move his Tongue to defame his Name, or slain his Credit, by spreading Lies, or even telling the Truth with a Malicious design or sinistrous purpose; or how dare he do the one or the other, when the very first tendency to either, in the motions of his mind is discharged; or how dare he defile his Neighbour's bed, that must not indulge the fanciful Ideas of a sensual solace to pollute his Soul; or how dare he keep a false Balance or Measure in his shop, to cheat or wrong his Customers, that must not covet? for a person to think he may imagine an ill turn against his Brother, so he do not vent it, or if he utter it smoothly, provided it be not in boisterous Language, with a supercilious brow, or insolent threatening, or that he may Menace, taking care he do not strike him; or if he strike, that he forbear to do it with the Cruelty of a Turk, or the Rigour of a Jew, these are such whimsical extenuations, wherewith men may flatter themselves, but cannot delude God, 
Heb. 4.12.  whose word divides asunder the Soul and Spirit, and reaches the thoughts and intents of the Heart.  
Give me leave to tell you that the Ethics of Pagan-Moralists, were short in this, and their exactest prescriptions aford but a flatulent Diet, a windy Repast for Religious Pilgrims, they exalt the passions and actions of their Heroes with such pompous Eulogies, as are apt to minister Fuel to Pride and Vainglory, and to beget in men an ambition to be great, Rather than good, of doing brave rather than just things, and Courting the applause of the World, rather than the favour of God, or approbation of Conscience; while Christian Ethics glide in a more gentle strain, and recommend to us these Virtues and Duties; which though they make less Noise, yet are more beneficial to others, more comfortable to ourselves, and more acceptable to God; and I wish these of this kind I have mentioned in this Essay may be transcribed by Christian Pilgrims with whom I leave for the Final Compliment of what I have said the Apostle's injunction, 
Rom. 12.2.  Be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable and perfect will of God.  
FINIS.