〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The things that belong unto Peace: OR, A Seasonable Discourse FOR THESE Factious Times.  
Delivered lately in a SERMON BEFORE THE JUDGES, At St. Mary's in Nottingham, at the Assizes there.  
And now Printed at the Command of some Persons of Honour.  
To which is annexed, A Short and Modest Apology for the Author and Book of the Several Weighty Considerations; humbly recommended to the Serious Perusal of all, but more especially to the Roman Catholics of England.  
By Thomas Sheppey, formerly of Pembrook-Hall in Cambridge, now Chaplain to the Right Honourable William Lord Byron, Baron of Rachdale, etc.  
And when he was come near, he beheld the City, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the Things which belong unto thy Peace!  Luke 10.41, 42. 
LONDON, Printed for Henry Mortlock at the Phoenix in St. Paul's Churchyard, and at the White Hart in Westminster-Hall. 1682.   

To the Right HONOURABLE, Truly Noble and Loyal, William Lord Byron, Baron of Rachdale, etc.  
My Lord,  
INtending to present You and your Noble Consort with something that may bear a more suitable Correspondence with your Greatness and my Obligations, than this Trifle can pretend to, I humbly request your good Lordship, while That is preparing, to accept of This, as an Earnest of What, if God grant Life and Health, shall in due time follow.  
Your Lordship was pleased to honour this Discourse with your Presence, and, (as divers other competent Judges did) with your Approbation. I hope its Defects will now meet with the same Candour and Pardon, which divers other failings of the Author have frequently experienced.  
I have subjoined a Just Vindication of myself and of a Treatise I writ about three years and a half since, from the silly Cavils of some  Papists and some indifferent Protestants. The Latter of which as little Care for their Religion, as the former Understand Theirs.  
The Sermon was not easily Persuaded to the Press; but I assure you, the Apology was altogether extorted from me: For I am so great a Lover of Peace, that I can hardly prevail with myself to take up even Defensive Weapons. And even now, like him in the Poet, Clypeum post Vulnera sumo.  
For your Lordship and many Others can bear me witness how rudely I have been treated by my Implacable and Restless Adversaries; and that, when I have expressed the most Obliging Civilities to their Persons, and treated them with far more Respect, than ever I animadverted upon their Tenants with severity.  
My design in Publishing these Papers (next to God's Glory) is to evidence myself a sincere and Loyal Protestant against all Exceptions: and to Demonstrate that your Lordship could not give a more convincing Argument of your Zeal for the Church of England, than by receiving into your Protection one that shall consecrate his Life and Studies to the service of his Holy Mother; and his Noble Patron, in the Quality of,  
My Lord, Your Lordship's most humble, most obedient, and obliged Servant, THOMAS SHEPPEY.   
1 THESS. iv part of the x. and xi. Verses. 
But we beseech you, Brethren, that you increase more and more; And that you Study to be Quiet and to Do your Own Business.  
AMong those many Glorious Titles wherewith the Evangelical Prophet Isaias endeavours to honour our Blessed Saviour, he particularly applies those of a Counsellor and Prince of Peace c. 9.6. To us a Child is born, to us a Son is given, and his name shall be called Wonderful, Counsellor, the Prince of Peace. And that, without question, upon this very Account, because the Messiah at his coming and divulging his Gospel by Himself and his Apostles was to give the best Advice, and most Heavenly Counsel, that ever was offered to the sons of Men. Now among all those wonderful Lessons and Instructions, which are left us by him in the Writings of his holy Apostles and Evangelists, I know none more Excellent, nor at present so seasonable as this he hath bequeathed to us by the Pen of St. Paul in the words recited to you. Counsel so good and effectual, that whosoever will faithfully embrace it, shall easily be master both of this World and the World to come, and be able to vie Felicity with the Greatest Monarches. Counsel that will at once disengage us from all our Fears and Jealousies, and put us out of danger of any thing, but of being too happy; that is, of Resembling God himself, who transacts a life in the greatest Peace, Tranquillity and Quiet imaginable. So that not only the love of God, but self interest itself invites us to this Divine Philosophy: Nature as well as Grace prompts us earnestly to prosecute our own advantage; and Time as well as Eternity engages us to comply with this Heavenly Counsel of Increasing more and more; Of studying to be quiet, and of minding our own Business.  
The words are very plain. God make them as visible in the Practice of our Lives as they are intelligible in themselves.  
They are indeed ushered in with a word of Induction, But I beseech you etc. But the Connexion making little or nothing to the clearing of any Difficulty in them; I shall consider them absolutely without any coherence, but what they have with themselves; and so make those Remarks upon them, whereon with God's help and your patience I shall ground this present discourse.  
Yet I cannot but take notice of that mutual Aspect and Combination these duties here recommended have among themselves. For by making a daily advance in our Christian Progress, we shall arrive at such a serenity of mind, that we shall be very fit to serve God and our Generation in that Employment and Station, wherein his allwise Providence hath placed us. Or, vice versâ; By a conscientious diligence in our own lawful Vocation, we may be confident of attaining real Peace and making considerable progress in Grace and Christian Virtues. Or thus; By studying and following the things that belong to Peace, we shall be enabled to make a sufficient growth in Grace and advance in our own both Temporal and Eternal concerns. So you see I can hardly mistake, wherever I begin to make those Remarks, I just now mentioned. For at last it will all amount to this, to make us Good, Christians, by increasing more and more: Good Subjects by studying to be quiet: and Good Neighbours by doing our own business.  
1. And in the first place we may hence inform ourselves that our Holy Religion is no idle, sluggish habit; but as our Great Chancellor in a Royal Assembly fitly termed it, A Principle of life and Vigour within us. A Principle, which though at first but as a Grain of Mustard seed, yet by increasing more and more, it becomes a great Tree. For by Increasing more and more, our Apostle here means nothing else, but what St. Peter presses so vehemently in his 2 Epistle. c. 3.18. to wit, Growing in Grace, and in the Knowledge of our Lord Jesus Christ. We must be continually going forward and growing upward from Grace to Grace, from Virtue to Virtue, till we be of full growth in Christ Jesus. A Christian must neither be like Hezekiah's Sun, that went backward; nor like Joshuah's Sun that stood still: but like David's Sun, Psalm 19.5. Which is as a Bridegroom coming out of his Chamber, and rejoices as a strong Man to run his Race. There is always in Christianity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something remaining. And though some of our Neighbours brag much of their State of Perfection; of their Ne plus ultrà in their spiritual Journey; of Immediate Unions with the Divine Essence in the pure fund of the Spirit: Yet we poor Protestants, God help us, must according to the command of our meek and humble Jesus, when we have done all we can, look upon ourselves but as unprofitable Servants, and follow the example of our Blessed Apostle. Phil. 3.13. Not as though I had already attained, or were already Perfect: but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before, I press toward the Mark for the Price of the high calling of God in Christ Jesus.  
2. The second Obligation here seriously recommended to our consideration and practice is the study of Peace and Quietness. A most Important and Seasonable Duty, and which cannot be too much pressed at this time. Now as Plato said of Virtue, so I may say of Peace; Can she but assume a visible shape, we should all presently become enamoured of her. Wherefore I know no more effectual Medium to urge the practice of the Duty in my Text, than by presenting to you the Blessed fruits and effects which will undoubtedly accrue to us by it: I mean by maintaining that Peace and Quiet we at present enjoy, and which nothing but our own boisterous and unruly passions can rob us of. Let us then I say, but take a full view of what the Apostle here so pathetically presses upon us, and recommends as an object worthy of our utmost Care and Study. It is nothing else, but what is our Happiness more than our Duty. Peace, that Soul of the Universe, that Chain of the World and Cement of Nature, the Bond of Governments, the Desire of Men, the Joy of Angels, the delight of God himself. Peace, the design of Nature, the Perfection of Grace, and Consummation of Glory. Peace, the Reconciliation of Sinners, the Consolation of the Saints, the Crown of the Blessed. Peace, at which the Scriptures aim, which Faith intends, Hope aspires to, Love mounts towards it, and it is complete Beatitude to attain it. To procure this Peace, the Son of God came into the World, he toiled and laboured to treat about it; He died to confirm it, and arose again to proclaim it, and sent his Holy Spirit to bestow it on us. His Labours acquired it, his Blood bought it, his Death merited it, and his Love bequeathed it. At his Birth the Angels chanted it forth, Glory be to God on High, and on Earth Peace. And at his Resurrection He himself published it; Peace be with you. Thus was Peace the Beginning of his carrieer, and the end of his Course. Peace was the design of his Combat, and Peace was the Crown of his Victory.  
Indeed if we look a little more particularly into the matter, we shall find that this Quietness which we are here commanded to study, is the perfection both of the Greater and of the Lesser World: I mean Man himself.  
The greater World is composed of two parts, the Celestial and Elementary World. To what tends that constant and regular motion of the Heavenly Bodies, that most exact Dance of the Rolling Spheres, but to make up the Harmony of a most ravishing Concord? And that mutual Marriage and Conjunction of the Elements, what doth it breathe forth but the sweets of a most Amiable Peace in the Sublunary World? The motions of the Heavens being so different, and the Qualities of the Elements so contrary, who would not presently conclude an inevitable War must follow, both in the Heavens by their divers Revolutions, and in the Elements by their manifold Antipathies? And yet both the Heavens compose their discord, and the Elements do, as I may say, lay aside their Quarrel to produce and preserve that Peace which is the life of Nature and the Conservation of the World. From whence proceeds the Beauty of the Universe, but from Order? and what maintains this Order but that Peace which is amongst its members? Every one keeps its Rank and Station without entrenching upon the others Offices, and so they keep an inviolable Peace, which preserves their Being, and buoys up their Dignity. Whereas if Debate and Dissension should once intrude among the parts of this great Body; immediately upon Debate would follow Disorder, and upon Disorder a Dissolution of the whole Fabric: and that which Quietness makes appear so Goodly and Beautiful, that it derives its very names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mundus from its comely features, would in a moment by Discord be turned into a Chaos of Confusion.  
Let us descend a little to Particulars and see how Peace is the Perfection of the Parts as well as of the Whole.  
All that is in this Great Family of the World may be distributed into two Classes or Orders of things. Some whereof have nothing but a simple Being, as Stones, Minerals and other inanimate Bodies. Others, besides a Being, have Life, either Vegetative as Plants, or sensitive, as Animals. I speak not as yet of Man, who, besides, his sensitive, hath a Reasonable and Intellectual Life.  
And First, as to Things that have nothing but Being; that very Being is their Perfection. Now what is it that preserves the being of Stones and Minerals, but the Peace and agreement of the four first Qualities (as they call them) Dry and Moist, Cold and Hot: Their Being hath no other foundation but the marriage and Union of these contraries, that compose them. As soon as one Contrary gins to get the upper hand over his Fellows, and the Peace is broken, presently a dreadful Civil War commenceth: they mutually destroy one another, and this is infallibly attended with the ruin of the whole Compositum. And hence it comes to pass that all Bodies under Heaven, even the most solid Stones and Metals are corruptible, because they are all composed of contrary Ingredients; and Peace cannot be very permanent in the midst of so much contrariety. Thus Concord preserves them and War ruins them. Quietness is their Perfection, and Debate the Original of their Destruction.  
The very same thing happens in Plants and Animals; and therefore from them I proceed to Man himself, and shall endeavour to show, how this study of Quietness is the Perfection of Man in what ever state we consider him: either in the state of Nature as a Man; or in the state of Grace, as a Christian and God's Friend; or in the state of Glory, as one of the Blessed Inhabitants of the Jerusalem, that is above, the Mother of us all.  
In the state of Nature the good and welfare of Man's Body depends upon the Peace and Harmony of the forementioned Qualities; and his dissolution proceeds from their Discord. The natural good of his Soul consists in an interior Repose, Tranquillity and easiness of Spirit, which renders him serene, content and satisfied, His Body is sustained by Peace as its Life, and his Soul breathes after Peace as its utmost felicity. Irrequietum est Cor nostrum, Domine, donec revertatur ad Te. Even all his outward Senses and inward faculties seek after Quiet and repose as their ultimate End and Good. What do all the Senses aim at in those several Objects they pursue with so much eagerness, but to repose in them by delight? All the Senses are in perpetual motion, searching on all sides for proper Objects and Diversions, and having met with them they embrace them, and embracing them they unite themselves to them; and being united to them, they delight in them; and being delighted, there they rest and are at quiet, rejoicing in their Happiness; and thus in their Repose they meet with their Perfection.  
And as for his interior Powers, his sensitive Appetite, Imagination, Memory, Understanding, Will, what do they quest after, what do all their bustlings, stirs and motions tend to, but to find Repose, by uniting themselves to Objects agreeable? In a word, All that is in man looks out after its proper Object, and in its Object its delight, and in its delight its peace and quiet, and in its quiet its End and Happiness. So that Peace is the Perfection of Man and of all that is in Man. To what do all his desires and devices, his Designs, Labours and Industry bend, but to settle himself in his ease, and in his ease to meet with Content, and in Content to find Peace, and in Peace to enjoy Happiness? Why do Men delight in Society? to what purpose were Empires, Commonwealths and other Communities founded? to what end serves Order and the Dependence of Inferiors and Superiors, of Commanding and Obeying; but to take away Confusion, to establish Order, and with Order, Peace and Quietness among Men? What is the meaning of Magistrates and Laws, Policy and Punishment, but to uphold this Peace, by cutting off those Refractory Members, that would disturb the Harmony of the Body Politic? Just as they turn a jarring Voice out of a Choir of Musicians, and take a false string from a Musical Instrument.  
And thus is Peace the Perfection of Man considered in his pure Naturals. Peace is the scope of his Designs, the end of his Labours, the Centre of his Faculties, the Repose of his Motions, the Life of his Body, and the Happiness of his Soul.  
But to little purpose do we study to be quiet in this World. At least it is a fond hope to meet with a perfect and accomplished Peace any where but in God. Nature and the whole Oeconomy of Nature cannot yield that Quiet and Repose that Man is bound to seek after. And not only doth Faith teach us, but Reason demonstrates, and Experience convinceth us that nothing here below can yield an entire Peace to our hungry appetite, but that Divinity which gave it Being. And therefore we must raise Man a degree higher than the order of Nature and consider him in that of Grace: as a Christian endowed with Faith, Hope and Love of God, whose fruition he expects in the state of Glory, and in the fruition of God his complete Peace, his entire Quiet and absolute Perfection.  
It is true, the works of God are all Perfect, and God created Man complete both as to his Body and his Soul. His Body enjoyed perfect Quiet, by reason of that Temperamentum ad pondus, that exact Temper and Harmony of the humours. A Harmony that Death could not destroy, nor Maladies disturb: since he was ennobled by a supernatural Gift, which rendered his Body Impassable, Immortal and Incorruptible. His Soul in like manner enjoyed most perfect Repose, not experiencing the least contradiction in the inferior Part, and being at Peace with God by an entire agreement of his Will with the Divine Will original Righteousness maintained this harmony by calming his Passions, bridleing in his Senses, taming his Flesh, and subjugating his Appetite to Reason, and his Reason to God. From whence sprung so great an accord in the Soul of Man, that even upon Earth he had a foretaste of the sweets of Heaven.  
But Sin having caused Reason to rebel against God, made the Appetite to rebel against Reason; and violating that agreement which was between God and Man, did likewise disturb that quiet which Man had in himself, and sowed those seeds of Dissension between the Flesh and the Spirit, Sense and Reason, the Appetite and the Will. Nor did Sin only interrupt the inward Peace of his Soul, but the outward Repose of his Body also, by taking from him that gift of Grace, which made it Incorruptible. And then the materials and humours, whereof he was composed, presently began to mutiny; and this spoiled the harmony by sicknesses, and utterly destroyed it by Death. And hence arise all those mischiefs, which at this day environ the wretched Offspring of Adam both in Body and Soul. Had Man maintained the Peace with God by a sweet Concord of his Will with his Sovereign's, he had likewise retained most absolute Tranquillity in himself. But assoon as he broke the League by his Rebellious will, all things broke the Peace with him. His Body by the clashing together of the humours; his Soul by those many contradictions he finds there. Then presently War was proclaimed; the Angel took his Sword, and the Earth armed itself with Thorns, the Heavens with Thunder, the Air with Contagion, and wild Beasts with Fury. Beasts, Elements and Angels, the whole Creation risen in Arms against their Maker's Enemy. And whereas before, he had peace with all Things: with God by Grace, with himself by the happy Concord between the Soul and Body, with all other Creatures by that Obedience they paid him: Now he is attacked on all sides; God became his Enemy, his own flesh his Adversary, and all Creatures rebelled: and so by woeful experience he found that to break God's Peace is the greatest mischief that can betid a Rational Creature.  
But at last after innumerable Acts of Hostility passed on both sides; on mans by his multiplied Iniquities, and on Gods by his severe Chastisements; he whose Property it is to have Mercy, and to forgive; though the first provoked and assaulted, yet was graciously pleased to propose terms of Reconciliation; and that not by an Angel or Servant, but by his own Son. God was in Christ reconciling the World to himself: and he dismantled those strong Holds that Sin had raised, and breaking down the wall of Partition made all Friends. And therefore the Apostle expressly calls him Our Peace. He united the Humanity and Divinity together in his own Person; by the Hypostatical Union he joined God's and Man's Nature together, which were before at such vast distance: and by Grace he reunites the Will of God and the Wills of Men, which were so contrary.  
And now you see what reason there is we should study to be Quiet: since Peace and Quietness are the very end for which the Son of God came into the World, did and suffered so much, and at his last Departure bequeathed it to his Church for his richest Legacy. And therefore he that doth not make this his study, doth as much as in him lies to frustrate the whole Course that God hath taken with us, and to render the Blood of the Son of God of no effect.  
And yet for all this, wicked and Turbulent Men will not be quiet with any: like Ishmael, their hand is against every man, and every man's hand against them. They are at War with themselves by the disorder of their Passions; at War with their Neighbour by quarrels and discord; at War with God by disobedience. They are uneasy and unquiet on all hands. From God they are troubled with the dreadful threats of his Justice; from Man they meet with a thousand disturbances and contradictions, and from themselves with infinite disquietudes.  
But good Men, God's Children, are at perfect Peace with all; with themselves by due curbing in their Passions; with their Neighbours by perfect Love and Amity; and with God by an Universal Obedience to his Commandments.  
They are at quiet with themselves by submitting the Flesh to the Spirit; Lust to Reason; the Inferior part to the Superior. For as in a Consort of Musicians, the Harmony proceeds from this, that every Voice keeps its own part: so in Man, when the flesh is kept under and the Soul permitted to reign, from this due Order and observance, as from a Consort of Voices, proceeds the sweet harmony of interior Quietness. And as a Musick-Master is continually attentive to keep every Voice in its due rank, to elevate those that are too low, and depress those that are too shrill: thus Reason in Man must keep a strict eye over the Body, and keep it from mounting too high and disturbing the Harmony. And this was our Apostle's great secret, when he found the flesh rebel against the Spirit: Castigo corpus meum, & in servitutem redigo. Thus by captivating our flesh and subduing our Passions, Reason will command, the Soul will reign and maintain the Microcosm in perfect Peace and Unity.  
But man being in the Philosopher's phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Creature shaped out for Converse and Society, he can no ways keep peace with himself, if he be not at quiet with his Neighbour. As one member of the body, ruins its self, if it attempt to loosen that which fastens it to the rest of the Members. And de facto, there are no persons so uneasy and unquiet as envious Persons, Riotous, Debauched, Seditious Men, who make it their study to sow Dissensions. 'Tis true, they are a trouble and vexation to their Neighbour: but a far greater torment to their own Souls; and while they scatter abroad the seeds of War and Tumult; they reap the first fruits of it in themselves. And thus both Nature and Reason teach us, that if we desire to be happy and enjoy Repose and Tranquillity in ourselves, we must study to be quiet with our Neighbour. But especially we are obliged to this Duty, since the Son of God who so dearly purchased this Peace for us, hath so earnestly commended it to our practice by his own Doctrine which breathes nothing but Peace; and by his own example, who truly acted as the Prince of Peace; and in his commands by the mouth of his Apostle, that we should keep the Unity of the Spirit in the Bond of Peace; and from the Nature of the Church itself, which is but one Body, whereof the Holy Ghost is the Soul and Jesus Christ the Head, and the faithful are the Members. Love is the life of this Body, and Peace and Quietness that band that ties one Member to another, and all to the Head.  
Who ever yet saw in one and the same Body one Member war against another? And yet both in the mystical Body of the Church and the Political Body of the State, what more ordinary than for Christians, who are all Members of this Body, to by't and devour one another? It belongs to none but Madmen and Desperadoes to tear their own flesh and rend out their own Bowels. And yet every day presents us with Christians snarling at each other: nay man becomes a Wolf to his Neighbour, one member devours another: and what would be accounted a prodigy in Nature is become a familiar spectacle in Religion. But let such Persons flatter themselves with what specious pretences they please, we are assured they cannot be Members of Jesus Christ the Prince of Peace; but limbs of Satan the Father of Dissension: no Children of God, whom they hypocritically profess, but of the Devil, whom they so exactly imitate. They belong not to the Heavenly Jerusalem, the Temple of Peace; but to Hell, the Mansion of Tumult and Theatre of Confusion.  
God in the old Law commanded us to love our Neighbour as ourselves: and Jesus Christ renewed it in the Gospel: A new Commandment I give unto you, that you Love one another. And he hath extended this Love even to our Enemies themselves: But I say unto you, love your Enemies: Desiring to establish a firm Peace among Men, as he had done between God and Man.  
But alas! May we not complain with Linacer? Aut hoc non est Evangelium, aut nos non sumus Christiani: Either this is not Gospel, or we are not Christians. We are at this time so far from studying to be Quiet, from minding the Things that belong to Peace, that we seem to want that Love that is between Beast and Beast. If one Sheep faint, the rest will stand betwixt it and the Sun to shelter it. If a Swine be injured, the whole Herd will muster together to revenge the Jujury. Natural Historians are full of examples of grateful Lions, kind Eagles and trusty Dogs, ready to die both for and with their Masters. In holy Writ we read of Elijah fed by Ravens, and of Daniel not hurt among Lions. Sed O detestandam Humanae Malitiae Crudelitatem? Aves pascunt, ferae parcunt, Homines saeviunt: as the blessed Martyr St. Cyprian complained in his time. Or as holy David in his; Ill minded Men, imagining mischief in their heart, and stirring up strife all the day long. Their throat is an open Sepulchre, the poison of Asps is under their Lips. Their mouth is full of Cursing and bitterness, etc. their teeth are Spears and Arrows, and their tongue a sharp Sword, Psalm 20. More sharp, says S. Bernard de Tripl. Custod. than the Spear which pierced our Saviour's side: for it doth not only wound Christ's mystical Body, but even rend it in pieces; making as Many factions in the Kingdom as there are Offices; and in the Church as many Creeds as Heads. Destruction and Unhappiness is in all their ways, and the way of Peace they have not known; In their bed, appointed for rest, they study how to be Turbulent, and travel with mischief and bring forth Ungodliness. These, these are the Troublers of our Israel, the Thorns in our Eyes, and the Goads in our sides, the very Firebrands and Bellows of Sedition. But we hope better things of You, and things that accompany Salvation, though we thus speak. And though for the Divisions of Reuben there are great thoughts of heart; Yet we will leave this Point and these wicked Men, who are like the troubled Sea when it cannot rest, whose waters cast up Mire and Dirt: and proceed to something that may prove an expedient to these growing mischiefs; and that shall make up the last part of this Discourse; and it is this; The best way to maintain Quiet between God and Man, between Man and Man, and in a Man's own Breast, is to put in execution the Apostles advice here, that we every one do our own Business.  
Wherein the Apostle recommends to us Diligence in our Calling: thereby excluding Idleness and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or intermeddling with other men's Affairs. We must be busy, but in our own Concerns. And then withal, by the near Connexion of this with what went before (Studying to be quiet) is intimated, that the more busy we are at home, the more quiet we are like to be abroad.  
Man, saith the Scripture, is born to Labour as the sparks fly upward. And though every good and perfect gift be from above, yet we must not neglect Industry in our Station and Calling The Husbandman must rise up early and sit up late, and eat the bread of carefulness, and then he may prudently expect that his Gainers may be filled with all manner of store; that his Sheep may bring forth thousands and ten thousands in his Fields; that his Oxen may be strong to labour, and that there may be no decay in his Cattle. Every man must attend his Office; the Seaman must look to his Ship and the Tradesman to his Shop, that so he may eat the Labours of his hands. The Glorious Angels themselves though Spirits, yet are Ministering Spirits, ordained for the Praise of God and the Service of his Church. Even in the state of Innocency Man was placed in the Garden of Eden to dress it as well as to keep and enjoy it. And this Diligence is to be used, says Solomon, Prov. 6.11. Lest Poverty come on thee, as one that traveleth; and necessity like an armed Man. That is to say, If thou mind not thy business, Beggary will assault thee so suddenly, so violently, that thou canst not resist it. All that belong to God's Vineyard must be Labourers; All are Stewards in his Family. And as for the Magistrate in particular, his business is so great that it made St. Chrysostom exclaim, Miror si quis Rectorum salvari possit. Nay, it is Observable that God's way of proceeding with his own People the Israelites, puts every man in mind of his doing his business. For though he could very easily have reigned down on them loaves ready baked and fit to eat; yet he reigned down Manna, which being scattered about the fields, was with no small labour to be gathered together, to be bruised in a Mortar, or some other way and so form into Loaves and baked: that so at the same time he might supply their wants and teach them Diligence.  
But if to the Temporal Concerns of a Man, you adjoin the spiritual necessities and Eternal Interests of a Christian, you will, ex abundanti, as we say, be convinced of the great Reason St. Paul had to press this Duty of looking to our Business. I will instance but in that one business of Repentance, wherein a Man must unravel his whole Life: it is the leading a new Life, a putting off the old Man, and putting on the New; an utter extirpation of all superfluity of Naughtyness; and an Address to and a final passage through all the Passages of Holy Living. We have all our accounts to make even between God and our own Souls. The Duty of Repentance. (without which we shall All perish) consists of many Parts and so much employment, that it requires much Time, and leaves a Man in the same degree of hope of Pardon, as is his Restitution to the state of Righteousness and holy Living. And who ever hath made the experiment will find that it is not so easy a business to root out the habits. of many inveterate Sins, which a Man hath contracted through the whole Course of his Life. We find it work enough to mortify one beloved Lust, in our very best advantages of strength and Time. In so much that we read in the lives of the Ancient Hermits of a famous Ascetic, who having spent many years in that one Verse of the Psalmist, I said I will look to my ways, that I offend not with my Tongue; yet acknowledged he was far from having attained that very Lesson. And yet a defect in that very business is able to evaporate all our Religion: for he that bridles not his Tongue, that Man's Religion is in Vain. To which we may annex the Command of the Apostle, that we use all Diligence to add to our Faith Virtue, and to our Virtue Knowledge, and to Knowledge Temperance, and to Temperance Patience, and to Patience Godliness, and to Godliness Brotherly Kindness, and to Brotherly Kindness Charity. Now certainly, Sirs, who ever seriously weighs these things, will presently cry out, who is sufficient for these things? Life is short, Art is Long: the mystery of Godliness is no such easy Trade as many dream of. And therefore the Apostles Counsel is most reasonable here, To study to do our own Business, and only our own Business; for I think we have enough to do.  
However one Caution must necessarily be here interposed, and it is not mine, but that of a late Excellent Prelate of the Church of England: It may be a fault, and a great one too, so to do our own Business, as not to regard what becomes of others. So our own turn be served and we get by it, no matter who loses. This is deservedly prohibited by our Apostle himself, Philip. 2.4. Look not every man on his own things, but every man also on the things of others; and v. 24. he, complains that All seek their own, and not the things that are Jesus Christ's. And therefore our own here and our own there are two different Things. That which he blames there, is our Own of Interest: there may be too much of our own in that. But what he commands here, is our Own of Duty, and Office. In this we must do so much our Own, that we must not meddle with another's.  
Now how well this is observed, especially at this time, we need but appeal to our own eyes and Ears. I have not time to Anatomize these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle fitly styles them, those Intermedlers with others Affairs, those Peepers and Pryers into other men's houses. I will only deliver my sentiments in a very few Words concerning those Political Pragmaticoes, who with their unwashed hands, so slovenly (to speak no worse) intrude into the Arcana of the Government both of Church and State: Those State-Eavedroppers that with the Athenians are constantly harkening after News; and with S. Peter never thinking of themselves, are still demanding, And what shall this Man do? And I wish it rested there! No, to hear and see will not serve the Turn; unless they have an Oar likewise in the Public Vessel. Which if by their Merit they cannot procure, they presently fall to Despising of Dominions, and speaking evil of Dignities. Nay as the same Apostle complains, they must needs speak evil of those things which they know not. Certainly there can be no greater Demonstration of the Malignant Spirit reigning and raging in Men, than thus to Blaspheme the Gods upon Earth. To the serious thoughts of these Puny Politicos, these Demicaster Statists, I desire to recommend that notable Passage, 2. Pet. 2.10, 11. Where the Apostle describes their Forefathers thus: They despise Government; Presumptuous are they, selfwilled: they are not afraid to speak evil of Dignities. Whereas Angels, which are greater in power and might, bring not railing Accusations against them before the Lord.  
The sum of which Discourse tends to this: that the Angels, though by their Office they make report of the Miscarriages of Princes, yet their accusation is without railing, out of a Reverence to their High function and Gods Immediate Image in them. And S. Judas v. 9 doth marvellously amplify this Observation, assuring us that S. Michael, who is the Prince in the Celestial Hierarchy of Angels, when he contended with the Devil the Captain of all the Bands of Infernal Spirits, durst not bring against him a Railing Accusation. Because though the Devil be despoiled of all Grace, yet he remains in the Principality of his Naturals; and in respect to the Eminency of those, the Angels forbear to reproach him. Durst not the Highest Angel in Heaven revile the most wicked fiend in Hell, and shall impudent Men venture to calumniate and defame the Earthly Gods themselves, God Almighty's immediate Vicegerents, I mean the Magistrates both Ecclesiastical and Civil? How far these Boutefeus' by their Tongue Squibs and Pamphlet Crackers have contributed to those feuds we are now embroiled in, I will not take upon me to determine. But of this I am sure that Political Writers have made it an Observation that it is a dangerous forerunner of subversion sinisterly and irreverently to Apprehend and Interpret the actions of their Governors: and that there seldom or never come any more Pleasing, than those they so despise, God Almighty punishing upon them the affronts offered to his Viceroy's and Substitutes. Remember that Vzzah for but putting forth his hand, though to save a Tottering Ark (which was as it were the Palladium of the Jewish Nation) yet it cost him no less than his life by an immediate stroke from Gods own hand. And if we will not be content to have the Olive, or the Fig or the Vine to reign; a Bramble may come and devour the Cedars of Libanus.  
I conclude this, I hope not unjust, Invective against State Busy bodies, with the Excellent remarks of the Son of Syrach, Ecclus. 21.22. etc. A foolish Man's foot is soon in his Neighbour's house; but a Man of Experience is ashamed of him. A Fool will peep into the house; but he that is well nurtured will stand without. It is the rudeness of a Man to hearken at the door; but a wise Man will be grieved at the disgrace. The lips of Talkers will be telling such things as pertain not to them; but the words of such as have understanding are weighed in the Balance.  
And now to you, My Lords, in a Word, and but in a Word, I shall humbly address what remains: And to do your Own Business. Your Business is of so Vast an extent, that I dare not venture upon so Comprehensive an Argument. Nor indeed had I time at my own choice, should I be guilty of so much Indiscretion, as before so many Sages and Oracles of the Law to discourse at large of the Office of a Judge. This would be to act before Roscius, and to read a Lecture of Military Discipline before Hannibal. You are in those high Offices, which render you like the Heavenly Bodies, (it is the observation of the Noble and Learned Verulam) You have much Veneration but little Rest. I shall not therefore contribute any thing to your Trouble, but only leave this single Item with you, and you to God's Blessing. I dare not call it an Instruction, but rather with the Apostle, A stirring you up by way of Remembrance. It is your Business to look that others live quietly and do their own Business, and none but their Own. To this purpose you are entrusted with the Fasces; the rods for smaller Offences, and the Axe for Capital Crimes. Let the rod like Jonathans' be dipped in Honey; and the Axe brightened with the oil of Mercy.  
Now to the King Immortal, the only wise God, who as he hath been our Saviour, so will one day come to be our Judge; together with the Father and the Holy Ghost, be all Honour, Glory and Obedience, now and ever. Amen.   

A Short and Modest APOLOGY FOR THE AUTHOR AND BOOK OF THE Several Weighty Considerations, Humbly recommended to the Serious Perusal of All, but more especially to the Roman Catholics of England.  2 Cor. 6.8. 
By Honour and Dishonour, by Evil Report and Good Report: as Deceivers and yet True.  
LONDON, Printed in the Year 1682.   

HAving given the World a full and succinct account of myself in an Epistle to the Right Reverend and Learned Dean of S. Paul's, Dr. Edward Stillingfleet, by way of Preface to the Several weighty Considerations, etc. I judge it wholly superfluous to repeat any thing of that Nature; and therefore refer the Reader to that Preface and the Book itself.  
1. My present Task is only to wipe off that Dirt, which very unworthily and undeservedly hath been cast upon Me and my Book by such, whose malice and envy leaves no stone unmoved to render their Neighbours as Odious, as by the Villainous Pranks of many of their Party, they have now made themselves.  
And if some passages be brought on the stage, which may any ways prejudice particular Persons, and which otherwise might have lain for ever dormant; They may thank themselves in rousing up one, who desired to bury himself in Obscurity— Oblitusque suorum, Obliviscendus & illis— and to have shakd hands as a fair Enemy, since he could not close with them as a bosom Friend. Nay even now I am forced forth, I shall make it appear I do all (cum moderamine inculpatae Tutelae) rather to Ward myself, than to Wound my Antaganist.  
There are but two Objections that have any thing of Colour, and therefore to those I shall make a more punctual Reply. The other exceptions are so frivolous, that when I have named them, I have blown them away.  
The first hath been mischievously framed by Papists; and the other unwarily taken up upon a mistake by some Protestants.  
Some Papists with unparallelled Impudence and falsehood have spread a Report since my withdrawing from their Communion, that it was high time for me to act as I did, for my then Superiors had designed to have confined me to a Cloister beyond Sea, for my scandalous Life herein England.  
The first Forger of this Diabolical lie was a Derbyshire Gentleman (whose name out of respect to some of his Relations, and for the sake of his Children, I purposely conceal: and shall do so, till by further Provocations compelled to disclose it, and paint him out in his Colours, and acquaint the World with some of his good qualities) Infamous for having drawn his sword to have killed his own Father, for abusing his Mother, a zealous Protestant, and telling her she deserved to be burnt alive for her Obstinacy; and for his boasting that he accounted it no more to stab an Heretic, than to kill a twopenny Chicken. This Account of him I had from one of his nearest Relations.  
There are some others that have very industriously contributed to the scattering abroad this calumny in all Companies they light upon. If they still persevere, I may, all in good time, give them their just Character in requital. In the interim I had rather the Whiteness of my Innocency (which I shall perfectly demonstrate as to this matter) should by an Antiperistasis produce their blush, than the laying open their real Crimes, cause their Confusion.  
So far were the Superiors of that Order, wherein I was engaged, from sending me beyond Sea, as is maliciously suggested, that no longer than two Months before my deserting them, I was confirmed a Superior and Prelate among them (viz. in October 1678, at which time they held their Intermediate Chapter) having had that Dignity conferred upon me the year before, in their solemn Provincial Chapter, May 6. 1677. So that I was an Actual Superior among them, when I forsook them: and but just before, my Patent was ratified to have continued so, well nigh two years longer.  
To make this good beyond all dispute, I shall here present the Judicious and Impartial Reader, with the Commission or Patent itself, word for word as it was communicated to me by that Learned and Famous Father, Father William Herinx, than Commissary General, soon after promoted by the King of Spain, to the Bishopric of Ipres in Flanders, and since, as I am informed, Deceased.  
The Original hath been perused by divers Eminent Persons in the Nation, and I have it by me still to produce, if any of my Adversaries shall have the Confidence to question or deny the reality of it. Take it as follows:  
FRater Gulielmus Herinx Ordinis fratrum Minorum S.P.N. Francisci S. Theologiae Lector Jubilatus, Ex-Definitor Generalis, ac super Provincias Germaniae Superioris, Belgii, Angliae, Hiberniae, Scotiae, Daciae, etc. cum Plenitudine Potestatis in utroque Foro Commissarius Generalis.  
Dilecto Nobis in Christo, Venerando admodùm Patri Fr. Thom. Sheppey, Ejusdem Ordinis, Provinciae verò nostrae Angliae fratrum Minorum Recollectorum Sacerdoti, Praedicatori & Confessario, Salutem & Pacem in Domino sempiternam.  
Cum secundum Definitionem Capituli Provinctalis Almae nostrae Provinciae Angliae Fratrum Minorum Recollectorum, hoc Anno 1677. die 6. Mensis Ma●● in Coventu Regali Sommersetano Londini celebrati, institutus sis Guardianus Districtus Nordovicensis: ●●circo ham tuam Institutionem confirmantes, Tibi (de cujus Idoneitate, Religionis Zelo ac sufficientia multiplici in Domino confidimus) virtute Praesentium Mandamus, & in meritum Obedientiae Salutaris injungimus, quatenus post harum Receptionem statim Te ad dictum Locum transferas, injunctum Guardiani Munus secundum Gratiam Tibi à Domino datam & donandam, vigilanter executurus: In Virtute Spiritûs sancti per sanctam Obedientiam, praecipientes Omnibus praefati Districtus Patribus, ut Te tanquam suum legitimum & indubitatum Superiorem ac Praelatum recipiant, Tibique in Omnibus, quae hoc Munus Guardiani concernunt, pareant cum effectu. Quos Tibi, Teque Illis quàm possumus chariùs in Domino commendamus. Vale in Christo Jesus, ipsum pro Nobis Oraturus. Datum Loco & Tempore Epeditionis nostrae Capitularis, quibus suprà sub Nostro Chirographo Officiique Sigillo Majori.  
Fr. Gulielmus Herinx Commissarius Generalis.  
† Locus Sigilli.  
I forbear the Translation of this Paper, partly that I may not seem my own Encomiast, and partly that I may not swell this Apology beyond its intended Dimensions. But this I presume will be abundantly sufficient to satisfy all unbiass'd Persons, that I was not so contemptible then, as now they would make the World believe. Nay I appeal to the Consciences of Those of three Counties in this Nation, where my Concerns chief lay, whether even to the last moment of my Abode, till I declared my Resolutions of Uniting myself to the Church of England, I was not in that Love, Esteem and Authority with them, that nothing was accounted too good or dear for me. Many Protestant Gentlemen with whom I was then acquainted can testify this, and how plentifully I lived, while of their Communion. And this I both do and will ever thankfully acknowledge. But the short of the business is this, My Unpardonable Crime was my preferring my God and my King before the Pope.  
The other Objection, which hath done me much and manifold prejudice (though I charitably hope without any malicious Design in the first Author) is a groundless surmise that I was engaged in the Popish Plot. Mr. Stephen Dugdale was the Person who first gave Occasion to this suspicion by inserting my name into his Printed Narrative. But he hath since been so ingenuous as to acknowledge his mistake, and that publicly in these words.  
WHereas in a late Book of mine there is mention made of one Mr. Sheppey formerly a Priest of the Roman Church: These are to give Notice that I never knew the Person, nor mentioned him upon any other Account, but that Dr. Needham of Derbyshire had said in his Evidence, that he with others fled upon the news of the Plot: which, I am satisfied since, was upon account of coming up to London to declare himself a Protestant, and publish his Reasons for so doing: which I am satisfied he hath done with great Approbation. And I am sorry upon mistake I should give any ground of suspicion against so worthy a Person.  
Given under my Hand this 5th day of January 1680/1. Stephen Dugdale.  
Now the mistake both of Mr. Dugdale and Dr. Needham of Derbyshire lay here, in affirming that I fled upon news of the discovery or the Plot. For all the Country where I than sojournd, know that when others fled, I remained and appeared publicly divers Months after: that I went and surrendered myself to a Justice of Peace and Deputy Lieutenant of the County, on purpose to answer any thing that might be alleged against me; and he assured me he heard of nothing I was charged withal: that I never was so much as a Convicted, no not a Presented Recusant: and that afterwards being fully satisfied as to the Traitorous Principles and Practices of the Church of Rome, I immediately (but not without Licence first obtained from the Lords of his Majesty's most Honourable Privy Council) came up to London, and reunited myself to the Church of England, from which I had been unwarily seduced; and there, to give a general satisfaction, I published the Book of the Several weighty Considerations, etc.  
Having thus dispatched the two main Exceptions that have been made against me; I shall make quick work with the other trifling cavils that have been proposed to blast my Reputation.  
That the Dean of St. Paul's composed the Weighty Considerations for me; as it is very silly and senseless in the Objectors, so it is but too great an Honour for myself. But those who have any brains, are better acquainted with the genius and unimitable Style of that Great Man's Writings, than to think that he could stoop to so mean a Production.  
That, if I please, I can answer the Book myself, is a compliment I thank them for. But I desire them to ease me of the trouble, for I profess in good earnest it is passed my skill. And for their Encouragement, I do here solemnly declare, That if they can convict me of one Single falsehood wittingly asserted, or one Authority forged: Nay, if they will but satisfy me in this One Point, that Sedition and Treason, I mean the Deposing of Princes and Absolving Subjects from their Allegiance, is not the Doctrine of their Church, as well as of Particular Doctors and Societies; and hath not been their Constant Practice, when ever it lay in their Power; I will (as my Lord Bishop of Lincoln speaks in his late Book) renounce all that I have written, and become one of the worst sort of christians, a Roman Catholic. Or if this will not content them, I will burn my own Book: and I question not, but they will have the same Charity for me, as they have for all others they are pleased to call Heretics (had they but the opportunity of Queen Mary's Days) to throw me into the fire after it.  
That I had a Benefice of 200! a year conferred upon me, and that upon my forsaking them, I immediately married; are such notorious untruths, that all who know me, know those Rumours to be false.  
As to the former, I wish they could make their Objection good. But I bless Good, I remain as contented with those mean Circumstances, I have lain under, since I departed from them, as they at present seem to be transported with the flattering Prospect of a Golden Age to succeed as to their Interests. For I am sure many of them talk as big, as if they intended to carry all before them. But I hope the never Slumbering Keeper of our Israel, and the watchful eye of our Magistrates will procure, that, as of late they counted their Chickens before they were hatched; so, now they may reckon without their Host.  
A Person of Honour of the Romish persuasion was pleased to intimate to an Honoured Friend of mine, that I had wronged the R. F. Francis à S. Clara by asserting his Vindication of the equivocating Jesuit, who was taken not far off my habitation about 6 years since. (Of which Passage I give an account in my Preface to the formentiond Book.) My obligations to that Reverend Father, now, as I hear, deceased, are of such a Nature, that I would sooner cut off my own right hand, than falsely asperse his Memory. But though Socrates and Plato are both my friends, yet there is one much dearer to me than myself, and that is Truth. And therefore for clearing my innocence as to that Point, I shall only refer the Reader to the matter of fact, set down in the abovesaid Preface (and which is known to be true by a Great Many in that Town, and County where it happened) subjoyning that Reverend Father's Letter to me upon that occasion (I have the Letter still by me, and it hath been shown to divers Persons of Quality) and so leave it to the Reader to give up his Verdict to bring me in Guilty or not Guilty of Injuring my Friend. Father S. Clare usually went by the Name of Mr. Hunt, as all know, that knew him. And this I mention to prevent any mistake that might happen by change of Name.  
The Letter.  
Good Mr. Sheppey.  
I Received yours touching your Neighbours forswearing himself. I have been very ill, and it's frequent, which may excuse my not writing, which indeed I do very seldom. I informed myself of the whole Passage from my Neighbours (i.e. the Provincial and others of the Jesuits, who would be sure to make the best of so foul an action of one of their own Members) who had express Letters of the Truth. He was before the Mayor and Sheriff: being asked if he were Married? he answered Yes, and this was taken for Answer: Only he promised to come, whensoever they demanded it. The Sheriff since wrote to him, not to appear, though called. This is the substance; wherein he is Nothing reprehensible, and he now follows his Course as before, except that only Town. Excuse me for not being more large, my head is not good. Pray for  
your old Servant, Fr. Hunt. Jan. 16. 1675.  
But there is a Letter of mine own written to a Gentlewoman, soon after I had published my Several weighty Considerations; with which my Enemies make a great noise, as if while I renounced the Romish Religion myself, I persuaded others to continue in it. I am sorry I did not keep a Copy of that Letter by me, and I wish with all my heart they would produce the Letter itself, that it might appear to the world with how great Disingenuity they have treated me upon that Occasion. The business was only this: having for some years been more than ordinarily concerned in the spiritual affairs of an Ancient infirm Gentlewoman, of whose death I expected to hear every moment; and knowing withal how much she relied upon my directions, and that she would be reduced to great perplexity upon the report of my proceed: I thought it my Duty, both in respect of my former obligations to her, and the care I had particularly taken of her, not to let her be wholly neglected at that Conjuncture. Whereupon I wrote to her to acquaint her with what I had done, and that, being designed for a place not far from her, I intended, upon my coming down into the Country, to wait upon her and give her those directions, I judged most proper and suitable to one in her Condition. Advising her in the mean while not to trouble herself with scruples and Controversies, but bonâ fide to follow such Instructions as I had formerly left with her, till I might be so happy as personally to wait on her and discourse her both about what I had done myself, and what course I would wish her to take. And to yield her some satisfactory Consolation in the Interim, I told her (out of an excess of my Charity to that Party) that if it should please God to take her away before I could confer with her; yet I was so well acquainted with her Virtuous Life and Conversation, and her sincere pious Intention of serving God to the best of her knowledge and Ability, that I doubted not she might die in a safe condition: as well knowing that God of his infinite mercy might deal favourably with one in her circumstances and not let her be prejudiced in her Eternal Concerns, for some Notional Errors, deeply radicated by a long uninterrupted habit of many years.  
If this were a mistake in me, it was merely a Transport of that Charity I have for all that profess Christianity. But because I was soon informed how basely and unworthily this Letter was divulged and wrested to a wrong Sense, by some at whose hands I have deserved better and civiller deal; I never made her any Visit; nor ever had I, nor will I entertain the least Correspondence with any of that Faction, otherwise than in a common Civility: which also for the future I shall avoid so far forth as good Manners and Necessity will permit. And I take God to witness, I was so far from persuading that Person to remain in Popery, strictly so called, that it was my design, had I seen her, truly and fully to have represented to her several of the gross abuses of that Church, and so by degrees have reduced her from what I conceived most dangerous in the Popish Communion.  
And had my Adversaries dealt candidly, they would rather have taken notice of those many Pathetical dissuasives I sent to divers of them against Popery, than to lay such a stress upon a Charitable Expression. That I hoped well of a Virtuous Gentlewoman, who might chance to die in the Communion of that Church. But there can be no surer evidence of a baffled sinking cause, than thus to catch hold of every Straw that comes in their way.  
Either the Papists believe me still to be a Papist; or they do not. If they do, certainly it is very ungraciously done of them, to vilify and calumniate one, whom they still believe to be their trusty confident Friend, and to endeavour the ruin of his good name, whom they would impose upon the World, either as already being, or willing to become a Member of their Church: If they do not believe it themselves, the more shame for them subtly and malicioussly to insinuate to others, what they themselves give no credit to: I assure you gentlemen, this is neither a holy Cheat nor a pious Fraud.  
Were a disowning the Orders derived from the Church of Rome either necessary or convenient, I should not be wanting to give that last proof of the sincerity of my Conversion: But finding no solid ground or precedent for such a novelty, neither in Dr. M. Luther, Archbishop Cranmer, no nor Mr. Calvin himself (who never renewed their Orders, but only relinquished the Errors and Superstitions of Rome) I shall acquiesce (and I think I have most, if not all, Protestant Divines on my side) in that known Maxim, Quod sieri non debuit, factum valet.  
And now to put a period to this Apology, I know not how more fitly to conclude it, than by making this solemn protestation before God, Angels and Men, That notwithstanding all that evil minded men have suggested to the contrary, I am as real and loyal a Protestant, as the Objecters themselves are inveterate Papists; and I look upon that term of indignation, wherewith they continually mention me, of a fallen Priest, to be less infamous by far than what suits with many of themselves, whom I know to be Renegado Protestants. In a word, as I was sincere in my reunion, so am I daily more and more confirmed in my adhesion to that Church wherein I was made a Christian, and which upon an impartial Survey, I judge to be the best copy of the true Apostolical Primitive Church in the World: I mean the Church of England as by Law now established; and therein I finally purpose by God's grace to live and die; and if the Alwise Providence should think it fit to reduce me even to the last exigencies of begging my Bread, yet neither the solicitations of one, nor the unkiudness of the other, shall ever prevail with me to alter this resolution. And I humbly request the Prayers of all good Protestants, That God would enable me to reform the errors of my practice, as I have done those of my Opinion; and that I may never more scandalise that holy profession I here make.  
And thus having publicly vindicated both my Innocency and sincerity, against the usual cavils that are made against both, I think it high time to ease both my Reader and myself.  
THOMAS SHEPPEY.  
FINIS.   

A CATALOGUE of some BOOKS Printed for Henry Mortlock at the Phoenix in Saint Paul's Churchyard.  

THE Antiquities of Nottinghamshire, extracted out of Records, Original Evidences, Lieger Books, other Manuscripts, and Authentic Authorities, Beautified with Maps, Prospects, and Portraitures, By Robert Thoroton Doctor of Physic. Folio.  
A Rational Account of the grounds of Protestant Religion: being a Vindication of the Lord Archbishop of Canterbury's Relation of a Conference, etc. from the pretended Answer of T. C. Wherein the true Grounds of Faith are cleared, and the false discovered, the Church of England justified from the imputation of Schism, and the most important particular controversies between us and those of the Church of Rome throughly examined. The second Edition corrected. By Edward Stillingfleet D. D. Dean of St. Paul's. Folio.  
A Discourse concerning the Idolatry practised in the Church of Rome, and the hazard of Salvation in the Communion of it: in answer to some papers of a revolted Protestant; with a particular account of the Fanaticism and Divisions of that Church. Octavo.  
An Answer to several late Treatises occasioned by a Book entitled, A Discourse concerning the Idolatry practised in the Church of Rome; and the hazard of Salvation in the Communion of it: The first Part. Octavo.  
A second Discourse in vindication of the Protestant grounds of Faith, against the pretence of infallibility in the Roman Church, in Answer to the Guide in Controversies, by R. H. Protestancy without Principles, and Reason and Religion, or the certain Rule of Faith, by E. W. with a particular enquiry into the Miracles of the Roman Church. Octavo.  
An Answer to Mr. Cressy's Epistle Apologetical to a person of Honour touching his Vindication of Dr. Stillingfleet. Octavo.  
A Defence of the Discourse concerning the Idolatry practised in the Church of Rome: in Answer to a Book entitled, Catholics no Idolaters. Octavo.  
Several Conferences between a Romish Priest, a Fanatic Chaplain, and a Divine of the Church of England: being a full Answer to the late Dialogue of T.G. Octavo.  
Of the nature of Superstition: A Sermon Preached at St. Dunstan's West, March 31. 1682.   
All written by Edward Stillingfleet D. D. Dean of St. Paul's, and Chaplain in ordinary to his Majesty.