TWO DISCOURSES For the furtherance of CHRISTIAN PIETY AND DEVOTION.  
The former asserting the Necessity and Reasonableness of a Positive Worship, and particularly of the Christian.  
The later considering the common Hindrances of Devotion, and the Divine Worship, with their Respective Remedies.  
By the Author of the Method of Private Devotion.  
LONDON, Printed by J. M. for John Martin, at the Bell in St. Paul's Churchyard, 1671.   

IMPRIMATUR,  
Ex Aedib. Lamb. Dec. 5. 1670. Tho. Tomkyns Reverendissimo in Christo Patri ac Domino Domino Gilberto divinâ Providentiâ Archiepisc. Cant. à Sacris domesticis.   

TO THE READER.  
An Account of the Occasion, Design, and Nature of the Work.  
THE true and sole occasion of the two following discourses was the desire of a Reverend and Exemplarily Pious person to me, upon the third Edition of the Method of private Devotion, that I would insert some thing thereinto, briefly and by the by, to caution many (otherwise devout) of frequenting Plays and spending their time in such Vanities, which too often prove not only Impediments to Devotion, but (as the generality of them are ordered) the bane of good minds. This when I had a little thought upon, I did not, at the first, see a place to my mind for such insertion. Then I conceived not the stage to be the only nor perhaps most common Impediment of Devotion. And farther, I judged, that should I only have briefly touched the subject intimated, two Editions of that Book being then but lately bought off, those which were by them furnished would scarcely buy Books of the third for the addition of a few lines; and possibly others but slightly remark so brief suggestions. Besides, lastly, I soon saw, that to enumerate and remove the common hindrances of devotion would take up more room and pains than was consistent with such an insertion.  
I resolved therefore on a distinct treatise. And remembering that I had met with some pieces, by men of highly pretended reason and learning, which allowing a natural Religion comprised in a few principles that run through all Religions, boldly assert all the doctrines and offices particular to each, to be only of humane and Politic institution (and consequently no Christian Positive Worship of divine Authority, nor any point, by Christianity a Duty, which is not and was not such by the law of nature). And withal reflecting on the usual discourses of the Hectorly Rationalists of our Age, who greedily lick up, and as rashly vent those others spittle, I thought this plausible suggestion of the sufficiency of a general fairness or imaginary virtue to be the most malignant and pestilent prepossession against all Devotion, and Divine Worship (as being a plain subversion of its several offices) and therefore resolved first and by itself to accost it, as requiring more of discourse, and then those other more vulgar Impediments, each in their Order. Thus came one intended tract to be broke into two pieces.  
Now as to what I have done in my attempts on both, my Reader is to be advertised, that he expect not (first) higher notions or style, than such which it is fit to address to popular or middle capacities. The Philosopher has told us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And I handle these subjects for the benefit of men of moderate attainments: (Men of truly high learning are above being imposed upon by such opinions as I engage). Nor (secondly) stricter demonstrations, than is possible to be given of such subjects.  
The substance of Christian Religion is made up of articles Historical, Doctrinal, or Moral: and the Evidences of each different according to the nature of each. Of the Historical points (as the Birth, Life, Crucifixion, and Resurrection of our Saviour, etc.) we have not, nor pretend to have greater Evidences than Tradition or Testimony both Divine and humane: and that not only consigned in writing, but attested by many visible events and Monuments.  
Of the doctrinal Articles (such as the Creation, the life everlasting, and different estates therein) we have first the same evidences as in the former case, and we have besides, for some of them the demonstrative, or most highly probable Ratiocinations of our own minds: and others of them, which are not thus demonstrable, are evident consequents of those that are. Thus, From the course of nature and generation, we are enforced to conclude a first cause or a Creator of all. From the first and experienced actings and properties of our Souls, we cannot but conclude their immateriality, and thence their incorruptibility or immortality. From the Creation, nature and constitution of things follows the infinite goodness of the Creator, his justice and providence. And from Providence, Justice, and the immortality of humane Souls (considering the different lives and manners of men, and how here they carry all away) is consequent a difference of estates in that future immortal life, that is an Heaven and Hell. I might run the Chain to a far greater length. But, lastly, as to the moral points of Christianity: We have for them, first, the common evidence of both the former, Tradition and Testimony that they were instituted by God. We have besides an intrinsical evidence for them, founded in the nature of the Duties and their congruency to the principles of our own reason, whence ariseth that approbation which natural Conscience cannot but give unto them. (We are not able but to commend and approve Temperance, Chastity, Meekness, Mercifullness, Justice, and Piety, though possibly, by reason of carnal custom or interest; we have no great stomach to practise them.) And hence if we do not conclude, that the laws, which enact these, are the laws of our Creator (as methinks we should) yet we must acknowledge them fit to be enacted by him and worthy of him: and then this, together with the testimony which they otherwise receive, will enforce their reception. Now as to those Christian Duties which are of a positive nature, their singular conduciveness to virtue will speak them most meet and proper for observation, so that if the Holy Creator would enact any outward worship, it is fit these should be it, as so highly tending to the natural and eternal part of morality: and then the testimony of Scripture and inviolable tradition of the Church (that is almost the World) superadded thereto, will make up a Plea, beyond all rational contradiction for our embracing also this part of Christianity. By all which it may soon be perceived what Necessity of the Divine positive worship I assert in the parts of the former following discourse.  
In the first Chapter, having supposed the being of God and providence, and the justice of both (which are granted even by the worst, who acknowledge any Religion) I assert a sufficient Revelation of the Divine Will (and therefore a determining of the offices of Divine Worship) to be if not a necessary, yet most highly probable consequent from thence.  
In the second, admitting that so highly applauded principle (and if rightly stated, truly worthy, Heroical, and Evangelical) that Virtue is the great and to God most acceptable, worship, I assert the positive offices of Christian Worship to be necessary as most natural proper means for the implanting growth and security of Virtue.  
In the third, supposing none, who admit the truth of Scripture or of Christian Religion, can deny or doubt the particular offices of Christian Worship to be of Divine Institution, from the irrefragable evidence of Christian Religion, and so of the substance of Scripture, I assert the aforesaid offices of Christian Worship necessary as being prescribed or matter of particular precepts.  
And being I apprehended very reasonable evidence was given for making good all these assertions, I added that these offices were Reasonable as well as Necessary.  
In the second discourse, though my design may seem to engage me more with the affections and Will than Understanding, yet being I judged the best mean for swaying them to be dealing effectually with Reason and Judgement, I have therefore endeavoured, that the particular processes in each case might carry such weight of reason in them, as might approve them to any considerative and intelligent mind, and so in a manner enforce their practice, or at least leave the neglectour unexcusable. They consist therefore of particulars all (or most) of them (supposing us Christians) in our own power, and besides natural and proper to the cases for which they are prescribed as remedies, and lastly enforced by the common and most demonstrable principles of Religion. I do acknowledge I often herein proceed upon particular foundations which Holy Scripture Administers, proper to the respective design I prosecute. But I take that to be little less legitimate proceeding, when it is argued from propositions before evinced (as the truth of Revelation and Scripture is supposed to be by the former discourse) than if it were argued from principles self evident.  
This is all the recommendation of or Apology for my following work which I had or thought necessary to make. I have therefore now only to beseech of God, that it may be as successful as I wished it, and of the Reader that it may be as honestly and innocently entertained as I meant it; and I doubt not much of the happy event of either, where it shall be read with an honest design of practice, more than Censure.   

A PRACTICAL DISCOURSE, Of the more common IMPEDIMENTS OF DEVOTION AND THE CHRISTIAN WORSHIP: With their respective REMEDIES.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Musonius Philosoph. apud A. Gellium. 
LONDON, Printed by J. M. for John Martin at the Bell in St. Paul's Churchyard, 1671.   

THE CONTENTS Of the several Chapters of the First Part.  
Chap. I. Sect. 1. THE design of the Discourse. § 2. The mischiefs arising from the neglect of Devotion briefly touched. § 3. Whence the Impediments of it Spring. § 4. The method of the discourse. p. 1. Chap. II. § 1. The Devil one Author of the Impediments of Devotion. § 2. (1.) By prepossessing men's minds with Atheistical sansies. Such as (1.) that of the Vanity or uncertainty of Religion. § 3. Remedies against this prepossession. § 4. (2.) Of the needlessness of so much Religion: § 5. Remedies against this conceit. § 6. Of the hindrances the Devil gives us in divine Worship. (1.) By extravagant thoughts injected. § 7. Their Remedies. § 8. (2.) By instilling spiritual pride. § 9 Its Remedies. p. 7. Chap. III. § 1. Impediments of Divine Worship from the World. (1.) Cares and business. § 2. Remedies herein. § 3. (2.) Pleasures in general. § 4. A general Remedy. § 5. Pleasure's particular, first City Pleasures. (1.) Company. § 6. Remedies. § 7. A necessary caution in society touching evil communication. §. 8. (2.) The entertainments of the Stage. § 9 The case of going to Plays determined. § 10. Advise for Remedy. § 11. Of more private Masques and Balls. § 12. (2.) Country Pleasures, Hunting. § 13. Advise for remedy. § 14. Hawking, Horseracing, etc. when immoderate. § 15. Gaming too much though at home. § 16. Remedies. § 17. Intellectual pleasures when Impediments temperated. § 18. Worldly Vanities Impediments. § 19 Vanity in Apparel stated. § 20. Remedies by way of dissuasion. p. 46, 47. Chap. iv § 1. The sum of Impediments arising from corrupt nature. § 2. Sloth and Sensuality. § 3. Remedies hereof. § 4. Persuasives to the former practice. § 5. Vnsetledness of mind and employment Impediments. § 6. Their Remedies. § 7. Passion and Inordinate affection Impediments. § 8. Their Remedies. p. 141. Chap. V § 1. The former generals useful in particular cases not named. § 2. Schism prejudicial to Piety, and a grievous sin. § 3. Remedies thereof. § 4. The conclusion of the whole discourse. p. 200.   

THE CONTENTS Of the several Chapters of the Second Part.  
Chap. I. A Fuller proposal of the first Sect. 1. point, viz. That some positive worship there must be, and three propositions to evince it. § 2. The first proposition proved. § 3. An objection answered. § 4. A second answered. § 5. An illustration of the insufficiency of reason to bring men generally to virtue out of History. § 6. A third objection answered. § 7. The second proposition proved. § 8. The third proposition proved. § 9 Objections in common against revelation and divine records answered. p. 235. Chap. II. § 1. That the Christian positive worship is reasonable and necessary as a mean to Virtue. § 2. The proposition made good touching Prayer, in all its parts and kinds. § 3. The same made good as to the Sacraments. § 4. As to the Ministry of the word. §. 5. And Confession of Faith. p. 292. Chap. III. § 1. A positive worship certain from Scripture, and Scripture certain from the truth of Christian Religion. § 2. The truth of the Christian Religion, evident from the History of it. § 3. Before Christ. § 4. Evident from the History of it in the time of Christ and his Apostles. § 5. Evident from the History of its progress and state since. § 6. A recapitulatory conclusion of the whole. p. 333   

A PRACTICAL DISCOURSE Of the more common IMPEDIMENTS OF DEVOTION And Divine Worship, with their REMEDIES.  

Chap. I.  
§ 1. The design of this discourse. § 2. The Mischiefs arising from neglect of Devotion, briefly touched. § 3. Whence the Impediments of it spring. § 4. The method of the discourse.  
Sect. 1 AS in other points of our Christian Duty, so especially in Devotion and Divine Worship, that we meet with many lets, and diversions; there is none but is apt to complain, though haply very few so circumspect against them, as is behoveful, for their prevention or removal. The discovery in particular, what the usual Impediments of Devotion are, and what their respective Remedies, is the design of this discourse.  
Sect. 2 The mischief which accrues unto us by being diverted or taken off from the more constant and devout paying Divine Worship, is both various and of great weight. First, we are hereby debarred or deprived of the vast and manifold goods which are the fruits and proper consequences of such holy Duties, such as are, a tender Heart, a watchful and resolved Conscience, the preventions and assistances of Grace, Joy and Peace through Hope: besides those which are more common blessings, preservation, success of our affairs, and the like: all which he, who thinks not an unvalueable loss, is uncapable to value any thing, and utterly devoid of Christian sense. And, secondly, we are hereby involved in as great a guilt as the negligence of God and our greatest concernments can carry in it: together, thirdly, with the dismal consequents of that negligence, disorder of mind, decay of our spiritual estate, an heedless and senseless spirit, fit for any, yea the most outrageous temptations to fix upon, together with other evils, not easy to be reckoned up.  
The consideration of all which so great and various mischiefs, as it should awaken and excite us to a diligent search and examination, what hindrances we commonly meet with, and to all conscientious care and diligence to lay aside every weight, to remove or prevent every impediment or disturbance, so it may suggest to us whence all these come; and be in some degree helpful to us, not only to discover what in particular are our proper lets and impediments, but also more generally to take a survey, what may be obstructive in common to us and others. For could we at once see each Numerical let, which we and others have been infested with, it is certain we might say of every one, an Enemy hath done this. None but such who design our ruin would wilfully hinder us in the greatest means of our safety.  
Sect. 4 In order then to the taking a full and impartial view of the common and more frequent hindrances of Devotion and Divine Worship, though to each particular man his own Conscience is the best guide, and the search and examination of that the surest mean to find out his peculiar Plagues in this Case, yet to us who must search as near as we can for all, it seems likely to be the most successful and comprehensive method, to inquire what each of our spiritual Enemies contributes to keep us off, or divert us from our duty in this behalf. And according to the discovery we can make of any particular evil, we shall forthwith endeavour to apply its cure, or proper redress.   

Chap. II.  
§ 1. The Devil one Author of the Impediments of Devotion. § 2. (1.) By prepossessing men's minds with Atheistical Fancies. Such as (1.) that of the Vanity, or uncertainty of Religion. § 3. Remedies against this prepossession. § 4. (2.) Of the Needlessness of so much Religion. § 5. Remedies against this conceit. § 6. Of the hindrances the Devil gives us in divine worship. (1.) by extravagant thoughts injected. § 7. Their Remedies. § 8. (2.) by instilling spiritual pride. § 9 Its remedies.  
Sect. 1 OF our Spiritual Enemies the first is the Devil, touching whom it is certainly true, that men ordinarily in the estimating the Original of their own sins, are apt to give the Devil more than his due, and as if they would pay him in his own Coin, turn false accusers even of him. Though therefore we must beware of this Injustice, yet is it most justly resolved, that there are some hindrances of Devotion, of which the Devil is the Author. As an Argument of which it is observable, that the Prophet representing Joshua the high Priest standing 
Zach. 3. 1.  before the Angel of the Lord, or addressing himself to God, brings in Satan also standing at his right hand. And the same enmity that brought him thither to resist him, was not undoubtedly wanting, what it could to hinder him. Now of these impediments of Devotion, which we may with justice impute unto the Devil; there are two sorts, the one precedent, by which he hinders us from it; the other concomitant, by which he hinders us in it.  
Sect. 2 Of the first sort (as far forth as I can see) is, his possessing us with incredulous and Atheistical Fancies and Notions.  
Such as, first,  
Of the Vanity, or uncertainty of Religion. He suggests to us that all Religion is but a crafty design upon credulous Mankind, for some secular and politic respect; or at least that it may be such, and that it is not evident it is not such. And then why is all this waist of good time and pains? Why this retrenching ourselves of freedom and pleasures? And on the contrary macerating ourselves with devotional and mortifying endeavours, and continual watchfulness and solicitude of mind? Why should I abuse myself into vexation, and exchange real delicious enjoyments for the Dreams of a future and imaginary bliss? These things though we hear often from some of degenerate mankind, yet came they originally from the great father of lies, and he it is who both often suggests them to our remembrance, and employs many agents to disseminate and vent them in the world, under the most taking methods.  
Sect. 3 Of this poison, the most proper and effectual Antidote or remedy will be a solid and rational satisfaction and conviction of our own minds touching the great Foundations of Religion, particularly. Of the being of a God, the reality of what we call good and evil, virtue and vice, the immortality of the Soul and different estates in that immortal life.  
I confess myself not at all of their minds who think it needless or nugatory by natural reason to demonstrate such common principles of all Religion. I love dearly to find my reason baffled into Faith, and enforced to conclude either Religion real, or contradictious propositions together true. This takes from none the advantage of a freer or (as some may please to style it) a nobler Faith; (Any may believe on other inducements who can or will:) but secures such whose natures are more averse from credulity, in a firm persuasion of the truth of Christianity: which persuasion thus founded may stand unshaken in a thousand shocks as well of temptation as opposition, when the credulous Faith may either totter, or undermined sink.  
Possibly, what I direct to, may by some be thought unpracticable by the common sort, who are presumed unable to conclude these fundamentals upon principles of mere natural reason, a thing which they so little understand. But to that I say: there are very few or none, to whom this temptation is incident (and consequently whom I direct thus to oppose it) who have not natural Logic enough from such premises as I would have them propound, to conclude what I would have them rationally satisfied of. Though I could not artificially make Syllogisms, yet in a serious and considerative state of mind I could in a silent Evening walk forth, and view the Earth, adorned with Herbs, and Flowers, and Trees, and Fruits; furrowed with Channels wherein run Rivers, and Brooks, and Springs, to water its best and most needy parts; inhabited by variety of living Creatures, for all which, its fruitful Womb brings forth proper nourishment: I could after behold, in the vast empty over mine head, a multitude of moving glories, distinguishing most exactly times and seasons, and, by their influence on Earth, causing Spring, and Summer, Autumn and Winter: I could contemplate all these, as one while bright and openfaced, so at other times veiled by Clouds, the sweat of that mass which they surround; which Clouds, when fully mature, I could conceive certainly directed by so uncertain a Convoy as the Winds, to discharge themselves, sometimes of an happy and impregnating burden, on the thirstier and more parched places of the Globe from whence they ascended; where they fall as a welcome blessing, sometimes as a dreadful and vindictive load on more guilty coasts and persons, whom yet not seldom they only threaten, and diverted, spend themselves on Rocks, Seas, or Deserts, to the warning and joy of their trembling Spectators. All this and much more while mine Eye and mind run over, it would be hard for me not to think with myself, of all this vast and wondrous Fabric, and of me who contemplate and in a great measure enjoy it; there must certainly be some other end, than that I and a Company like myself should come into this so glorious Theatre, to eat, and drink, and sleep, and play some other odd pranks, for threescore years and ten, and then go out in darkness and uncertainty, leaving our room to such succeeding trifles as ourselves. Some other end sure there must be of us than that this noble, intelligent, reasoning part of us, which we call a Soul, should after experiment and judgement of some sensations, upon which it hath built so great variety of Sciences and conjectures, only set in nothing, and our so curiously wrought, and Organised Bodies, merely become meat for the Worms which they breed, and (those Worms presently dying in dust) the Ashes of all be but the sport of the next Wind, before which they happen to be driven. Some other end of Heaven, and Heavenly bodies, of Earth and Sea, and all their motions and influences, than to be only spectators or contributaries to such pitiful events as these: And yet no other end is there, except there be a God, and Virtue, and Immortality.  
Again; That glorious Man, by a blind lucky hit of rambling dusts should come to be, and by the same all this goodly provision for his accommodation, when I who am an intelligent being, and all the wisest studied persons of the greatest insight into Nature, and the differences of Bodies, are not able by all contrived, or (as far as I can yet see) contriveable mixtures of matter, to produce one blade of grass, will not, cannot enter into my head. And yet all this must be true, except there be a God. Though haply every one is not able thus to express or set down his reasoning, yet few or none, I say, apt to be infested with this suggestion who are not able to think the substance of this, and much more to the same purpose, and after all to return home again, with all their Atheistical ratiocinations baffled and nonplussed, themselves wrapped into admiration of the incomprehensible Creator of all, and his almost alike incomprehensible works: which temper if it be attained for this time, the temptation is dashed, and devotion is likely to proceed.  
If this remedy seem above the reach of any who is infested with the evil we design to cure, let him consider his own thoughts of such suggestions as these, when he is in his most serious and sedate temper, and so a more competent judge of such matters, than at other times. Is he not then as really persuaded of the being of a God, and a World to come, and his concernment touching such things, as touching his own being? Doth he make any more doubt to repent and pray, and use all holy means to secure to himself a portion in that future immortal bliss, than he doth at other times to eat and sleep for the maintenance of this present life? Nay, is he not ready to account the present life, and all accidents and circumstances of it, Dreams, scarce realities at all, in comparison of that to come, and its weightier concernments? And doth he not, almost with amazement, wonder at those men (if any such he know) who, through their oppressions of Conscience, and Gods just permission and judgement, have arrived at that unnatural state, that they perceive, and (as they pretend at least) seem to put no difference at all between good and evil, Virtue and Villainy? What have those men done with their reason, thinks he, and common sense? What hellish black Arts have they found out and used to metamorphose reasonable Souls into such Monsters, Devils, nay into worse than Devils? For Devils have some remorse of evil, though fruitless and possibly only penal, whereas these men avow themselves even beyond that. Besides, are not these his most constant as well as his most serious sentiments? Whereas the contrary ramble into his mind as strangers, upon some strange occurrence or disastrous temper of mind, the other dwell there as Natives, and sway, not only his Soul, but as is professed at least, in a manner Mankind. In sum then: If in our best hours and temper, we are so deeply convinced in our own breasts of the reality of Religion, that we are amazed any should be void of the sense of it, which we both have, and cannot but judge natural to all men (as hath by experience of all ages been found, and therefore stands, as ever, a concluded Maxim) If this, I say, we cannot but find, by consulting our own mind, and reflecting upon its better and more constant state, shall we suffer ourselves to be led away or debauched with that suggestion, which, we shall instantly wonder that either ourselves or any of mankind could make a shift to be so contradictious to themselves and nature, as to admit? Shall we not rout and conjure away the fiend, upon its first appearance, and so much more vehemently pursue our course of Piety and Devotion, by how much more monstrous the diversion of it was which Satan attempted upon us. We have then thus a double remedy, and both rational, both effectual, if applied home to this first evil.  
Sect. 4 To this possession of the nullity of Religion, a kin is that of the needlessness of so much Religion. Supposing Religion a reality, yet general virtue (that is to be fair and honest men) is as much as God requires of mankind, or men need concern themselves to perform; and as to the Scriptures requiring more, those Books may either not be what they pretend, the word of God, but only the Advices of some good old men, and so will not enforce the necessity of so laborious a Religion; Or if all Scripture should be true, yet we see several Doctors, of several professions, in all ages differently interpreting it. Many of the stricter passages, which seem precepts may be only counsels, and belonging to some in an higher degree, which if we follow we may be eminenter Christians, but if we do not, provided we keep to some easier observations, we are Christians still; and in a secure condition. Nay, in this reformed Age, do not they, who pretend to the purest reformation of doctrine, teach, we are justified by Faith alone, without works, and good works are only necessary as tokens of gratitude, and not as having any influence, no not as a condition to our justification before God. And thus long, if we may have Heaven and so much of the pleasures and licentious converse of this World too, why should we abridge our selves of either? All this is certainly a diabolical Stratagem, the old trick again practised, and a fine plausible giving God the Lie, as at first to our Mother Eve, Yea hath God said ye shall not eat of every Tree of the Garden? Is any pleasant liberty or latitude of life forbidden you? Ye shall not surely die: For God doth know that in the day ye eat thereof, your eyes shall be opened and ye shall be as gods, knowing good and evil. That is, in words more apposite to our age and purpose, affecting and practising the more unconcerned and airy Religion, you shall be Christians of a freer and more generous strain than the narrow-sould Orthodox or Devotees.  
Sect. 5 Now for the preventing or dispossessing this wicked conceit, it will be necessary,  
First, That I do what I can for the rational satisfying myself of the truth of Scripture, and the indispensable necessity which lies on us, who have Scripture, to conform our lives to the commands and rules thereof. Somewhat hath been spoken to this purpose in the discourse before, of which the sum is, that supposing the providence and justice of God, it is necessary that he have revealed his will to Mankind, and especially for their direction by what acts, and how he will be worshipped; that the holy Scripture pretends to have given us direction in this case, and that it is most reasonable to admit what it to this purpose prescribes. For we find it in possession of an infallible authority, in matters of Religion: We find it ever hath been so, since known to be extant: This Authority it hath gained, not only by the sublinity of its matter and style, from its harmony, and particularly the concord of events, with the predictions of them, but especially from its Authors, who were known in their generations for inspired men, most of them by the miracles done by them, who themselves saw what they related or received in command from God what they prescribed. This the Christian Church, in those days, who saw the miracles, and had opportunity to search into the truth of every circumstance receiving, and delivering down to us, and in many (especially more primitives) ages sealing the truth of what they saw, and delivered with their own blood, nothing of what Scripture in such Cases propounds to us, aught in reason and equity any more to be doubted by us, than if we ourselves had seen these very miracles done, or heard these commands promulged from Heaven. And as to all objections, which diabolical Agents have brought in against Divine Oracles, we find the Devil hath thereby only destroyed his own work, they lie strong against the old Heathenish Oracles and the way of their delivery, against Mahometan and such like impostures; but holy Scripture either they cannot assail at all, or if they do, their assault only bespeaks, first, its Authors malice, and then impotence. Further as to the indispensableness of obedience to Scripture, can I think that my Creator, in whose hands I am, as Clay in the hands of a Potter, hath made a Law, and signified, nay and justified it too to the World from Heaven, by Miracles, and that I poor trifle may safely choose whether I will take notice of it or no, and when I have notice of it, (possibly whether I will or no) may securely pick and choose out of it, obey it only in what I please, or perhaps at pleasure disobey and neglect the whole? These are extravagancies which will find no Harbour or reception in my serious thoughts.  
If this remedy seem needless because the poison hath not yet so prevailed as that the Antidote needs to be taken in so deep, than secondly, Let me from holy Scripture satisfy myself of the undoubted necessity of good works, in order to my acceptance before God and future bliss, and that that Faith which justifies, is not such a trust which regards not, but includes the endeavour of impartial obedience as a formal and essential part of it, that is, that if this endeavour be not in; the Faith which I have is no longer a justifying Faith. And particularly, under obedience let me consider how undispensably due unto God is a daily homage from me; which is directly contrary to what the Devil by this suggestion would possess me of. And for the 
See Method of Pr. Devot. Part. II. Ch. 1, & 2.  enforcing these truths upon me, it is very probable I am not, or need not be destitute of means proper and particular enough, if I will be at pains to use them.  
It may be proper, thirdly, for any whom this suggestion attempts, to consider how far the present age comes short, either of the Primitive or middle Christian Ages, in the matter of Devotion. How much time and pains have ancient Christians spent in Prayer, and self-denial, and mortification in comparison of what we do? And should Devotion but so decrease proportionably in a future Age or to, as it hath done of late, into what a nothing would it dwindle? Nay let us but at present look over Sea, and be taught our interest even from our enemy. What watch, what fastings, what prayers, what mortifying discipline in the Roman Church? (Many walking Skeletons almost instead of men amongst them.) Certainly diligence is not Popery too: and as our Saviour forbids not the Pharisees Righteousness when he condemns their ostentation and superstitious will-worship, so neither if the roman-catholics are more severe to their flesh than needs, can we seriously view their conscientious observance and constancy in their Devotion; but it will truly upbraid the laxness and negligence of most of our people. Let us blush therefore that having a purer Faith and Order of Worship than they, we should be so far the worse observers of it.  
Lastly, It may not be improper to oppose also to this suggestion our thoughts when we are in our gravest, most impartial, and clear state of mind. And do we at such times imagine ourselves guilty of overdoing our Duty in point of Devotion? When we have considered how many years we have spent without any serious Devotions or thoughts of God, how many and grievous interruptions our present course suffers, how difficult it is by all to keep ourselves but in tolerable temper? Do we think we have taken upon ourselves too hard tasks of Prayer, and penitence, and such performances? Alas! we think the contrary. And are we not then wont to accuse ourselves of vile Unchristian sloth, worldlyness, vanity, and manifold vitiousnesses of mind, which betray us to horrid neglects of this part of our Duty? Have we not many times professed so much to God, and that with so passionate sense of the truth of our professions, that we have conceived no small indignation against ourselves for this our confessed negligence? Can we therefore now allow more credit to a flight suggestion of the Father of Lies, touching the needlessness of what we have not only found most beneficial, but have been persuaded to in our most serious thoughts, than we do to those Divine Evidences which wrought in us those persuasions, to our clearest judgements of them, nay to our own experience and former sense? And will we be so greedy to believe the Devil, and to be deceived into what at another time we will call sin and destruction; as for the fondness of that deceit, to give the  to God, our own Conscience, and experience? and all this, that we may only rescind our own confessions and vows, and practise that negligence which we have abhorred, and shall again abhor ourselves for? Let a man but weigh these things seriously, and it is to be hoped, that such considerations will set him beyond the hurt of this second diabolical stratagem against Devotion.  
Sect. 6 Besides these mentioned impediments by which the Devil endeavours to keep us from the worship of God and due Devotion, there are other lesser diversions which he gives us in it, to take us off it, when engaged therein.  
And of this nature are those various and almost numberless extravagant thoughts which he casts at such times into our minds. That all the rambles of thoughts in Divine Worship, are not to be laid at the Devil's door; but many of them more justly chargeable on the levity and unsetledness of our own minds, is most certain: yet is it not to be doubted but that as the Devil is able to inject new thoughts into our minds, and many times altar former; so he is not wanting on this occasion to strain his Chain to the last link, and to distract to the utmost of his permission. Notwithstanding, it will be more profitable for us to inquire, how we may remedy in general this evil of extravagant or sinful thoughts, amidst our Devotions, than curiously examine whence they came.  
Sect 7 And generally, it is certain, that the best way to deliver ourselves from this evil, is as far as may be to prevent it, by taking care we come always prepared, and with as composed and settled minds as we can, to worship God. He needs not a Devil to divert his Soul in holy Duties, who comes fresh to them from worldly employments, thoughts, or discourses. When a Lady hath been two or three hours a dressing, before she see her Closet, or come to the Congregation, 'tis no wonder if in her Prayers she be often solicitous, lest she discompose her face or attire. The same is to be said of others, who much busy themselves in any like unnecessary (and for such time improper) employment. Let this then be their care, who would secure their minds against diabolical injections, that before their applying themselves to divine worship, they call home their thoughts, and compose as they can their Spirits, that so their Souls being attended to what they are about, may be more uncapable for the Enemy to fasten his designs upon.  
Amongst the particular evil thoughts, infesting us in divine worship, which we may more properly reckon cast into us by the Devil, is especially to be noted, that pride and conceitedness of our own performances which too often tickles us in the discharge of holy Duties, and, as dead flies do precious Ointments, taints the otherwise sweet savour of our Devotions. An evil to which we are then most subject, when we have otherwise done best and should most please Heaven: of which therefore we ought to be both jealous and careful. And for the remedy of it,  
First, Let us return a little back to our own Confessions, and in them view the guilt and unworthiness by them charged on ourselves. We shall there, or in the Register of our own Consciences, find sins vastly numerous, and of very heinous natures, which have run through every part of our life, and vitiated every of our faculties. We shall find, that, were all our sins of ignorance, infirmity, surreption, or surprisal, struck off the score, and we only to account for presumptuous and more deliberate commissions, and omissions, our guilt for these solely is so great, that, considering all the advantages of Virtue, which we have had, we cannot but admire that divine vengeance hath not made us examples. And besides acts of sin, what a number of dreadful evils now habitually rooted in us and very far from being mortified? Now is it possible persons thus vicious can be conceited of their virtues? If after this any titillations of self-conceit remain.  
Secondly, let us weigh how unproportionable the excellency of our better acts is to the heinousness of our bad ones. Of our good deeds, as already said, there is none pure, none but what is miserably imperfect. And of like nature are all our habitual excellencies and virtues, in a poor mean degree, and rather inclinations or dispositions to virtue, than habits of it. But on the contrary, our sins most of them are so purely such, that they scarce or not at all admit excuse, and we ourselves are or have been sensible of it. And as in nature so in number our vicious acts exceed our good ones. To one tear dropped for any sin, we may reckon twenty sins committed. And can a person clothed with such a body of guilt, be proud of a rag or two of his own righteousness. A rag I say, for let that, thirdly, be considered,  
That even our best acts are miserably tainted, and these especially which we are now apt to be conceited of by these very conceits become defiled. The better we think of them the worse they are, and our opinion of them detracts from their real worth. Shall we then so guilty wretches, whose virtues are so mean and few, harbour those conceits which will further soil those our very Virtues? These things duly weighed, it is to be hoped may repress this tumour, and so the way is clear to remove all those impediments of Divine Worship which may be thought to proceed properly from the Devil.   

Chap. III.  
§ 1. Impediments of Divine Worship from the World (1.) cares and Business. § 2. Remedies herein. § 3. (2.) Pleasures in general. § 4. A general Remedy. § 5. Pleasure's particular. First, City Pleasure. (1.) Company. § 6. Remedies. § 7. A necessary caution in society touching evil communication. § 8. (2.) The Entertainment of the stage. § 9 The case of going to Plays determined. § 10. Advise for remedy. § 11. Of more private Masques and Balls. § 12. Secondly, Country Pleasures. Hunting. § 13. Advice for Remedy. § 14. Hawking, Horseracing, etc. when immoderate. § 15. Gaming too much though at home. § 16. Remedies. § 17. Intellectual pleasures, when Impediments temperated. § 18. Worldly Vanities Impediments. § 19 Vanity in Apparel stated. § 20. Remedies by way of dissuasion.  
Sect. 1 WE are next to consider those which proceed from the World. And those are, either Cares and Business, or Pleasures, or Vanities.  
First, many men encumber their heads with so many cares and their hands with so many businesses that they either have no time for the daily worship of God, or when they are at it are not able to attend it with present and heedful minds. Briefly, it is evident that such encumbrances are doubly prejudicial to Devotion: First, in that they keep men from it by engrossing their time to them, and then in that they indispose men for it. Yet is the evil common, and no so universal plea in excuse of neglecting devotion, as that men have not leisure for it.  
Sect. 2 Now for Remedy hereof, first, it would surely redress this evil, if men would set bounds to their own desires, and sitting down quietly at length, think they have enough, when truly they have so. The immoderate thirst of Wealth creates above half the business in the World. It is generally, in all cases, a truth, that Nature is content with much less, than opinion and life, and the happiness of it consists not in the abundance of the things men possess, but in their sufficing themselves therein. We see men of estates in a manner boundless, as unhappy daily, as men of meaner condition; some of them wanting hearts to use a little of their much, and others running out of their all, which was so ample, that we wonder their luxury could find way to consume it. And it is most certain, he who wants two or three thousand a year, more than I do, to live, by the accession of so much more than I have, is still no richer than I, I having what I want, and he no more. The most infallible way then to be rich, is to acquiesce in moderate provisions, and when those are attained, to set a period at once to our desires and designs of getting. In sum therefore; but cut off those businesses which thy own unsatiable mind puts thee upon, and thou wilt have leisure, as well as othermen.  
Consider, secondly, whether this excuse of want of leisure be not (notwithstanding all business) rather a pretence, than reality. It is a thousand to one, but upon mature and impartial consideration it will be so found to be. For (as otherwise elsewhere spoken) what man is there of so full employment for every hour, who upon due examination of himself, when night and his sleeping time is now come, may not write down between that and the time he awoke; some hour or hours either lost or pitifully trifled away. If haply this doth not come to pass one day, yet doth it not another? And suppose this account be truly kept but one week, the sum of lost hours will amount to no contemptible number: Now if by this means we may discover a considerable portion of time daily or commonly devoured, by trifles, impertinencies) businesses either needlessly sought, or treated, or foolishly lenghtened) must we not acknowledge our want of leisure for divine worship a fault of our own, and so not capable to excuse that other fault of negligence, which it occasioneth? And when we consider duly the original fault of mispending good hours, can we think it venial? Will good Conscience acquit in this case thus (as it ought) stated? I can find time amply enough to eat, to drink, to sleep, and further for exercise sufficient to maintain health, alacrity, sprightness of mind; and besides all these, I can find time for idle Visits, and many an impertinency, but for one half of my Christian Duty, that is, for my duty to God, mainly I can find no leisure, or which is the same I want it: that is, I have time for any thing but to be a good Christian. Will I say this case pass with the approbation of a good Conscience? Or rather, is not this the honest Verdict; which such a Conscience will bring in? Whereas thou hast time competent for thy ordinary employments, and divine offices; thou well enough husbandst the time thou hast for the former, and as to that time due to the latter, when thou hast misspent it, and I good Conscience accuse the of this irreparable prodigality, to stop my mouth and excuse thyself, thou pleadest multiplicity of business. So that in sum, this plea of want of leisure, is only a wicked devise to choke Conscience; that is, to cheat ourselves, and no legitimate defence for our neglect of divine worship.  
But suppose in this case Conscience should excuse (which yet is evident, if sound, she will not) yet the time now apace drawing on, when every work shall be brought into judgement, and the Books shall be opened (suppose the Books, as they can be no less, God's Omniscience, and my own Conscience, both, as to what concerns me, made manifest, and as it were legible) if my Conscience should have been by my designed opposition or sophistication of it, deluded to acquit me in this behalf; will the divine Allseeing Eye be thus imposed upon, as at that day to say the same with my abused Conscience? It infallibility as easily seduced, as this trifle which I call myself? The honest consideration of this cannot sure be without its efficacy.  
Lastly, Suppose (which is difficultly supposable) that all a man's good hours, or active time should be engrossed to a multitude and crowd of business; yet even in this case can he possibly satisfy his own judgement, or be reconciled with himself for the neglecting among all things only God; that is, accounting or treating as unnecessary the only or great necessary thing? In short, either have we placed happiness in this World, or in that unseen one to come. If it be in that, where our treasure is, there our heart will be also, or at least must be often. But it it so come to pass that touching God and the World above, our hearts can find no time to busy themselves; when we please to be honest to ourselves, and no longer bribe our own judgements, we may and must throw up all our pretences and hopes to a future and invisible treasure; for had we any such, it would have more room in our serious considerations and pursuit. So that, in fine, the matter is evidently reduced hither; that either our more leisurely time (which commonly we idly spend) if any such we have, must be employed upon sacred Duties; or if we have none such, then that so much time as may suffice for these, be cut off from our immoderate (and more than needful) employments, and dedicated to those Duties. Otherwise we can no longer with any face pretend to be Candidates for Heaven, or of the number of them, who having here only Tabernacles, seek a City which hath Foundations, whose maker and builder is God.  
And this latter, of retrenching the extravagant and needless variety and multitude of business, will be the more reasonable, if we consider, that in such eager pursuit after this World, we are not able to enjoy it, and while all our time is employed to get, we have none left wherein to possess what we have gotten. It is certain, all the goodness there is in riches lies in their usefulness; in as much as they are only bonum in Ordine ad aliud, a good by reason of their conduciveness to somewhat else: from whence it necessarily follows, that he who looseth the use of his estate, looseth all the good there is in it. So that for a man to be ever plodding, contriving, turmoiling further to enrich himself, when by God's good providence he hath wherewithal, comfortably, and competently to sustain himself and his, is only to deprive himself of that good, which is in the power of his hand to enjoy, for that which will never be good to him; that is for more wealth, which when he hath, he will never have an heart or time to use, that is, he will never reap good of it. So that whether a man respect his present or future felicity, it is evident he looseth the one, and very much infringes the other, by such restless encumbrances and devotedness to this World's affairs.  
To convince furhter how reasonable the taking the former counsel of reducing our business to a consistency or compossibility with the worship of God, is, it is well worth consideration; that such a merciless pursuit of this World, which excludes our Duty to God, is the ready way to provoke him to blast from Heaven all our designs and labours. This neglect will make our very ploughing sin, that which otherwise is our innocent calling, and the following it our Duty, is hereby rendered abominable and a provocation. He therefore that would work to prosper, should not so work as not to pray; Devotion always in greater proportion furthering the success, than diverting or hindering our employments.  
To conclude this point; it may be observed, that in all this discourse against the encroachment of worldly affairs upon our time and devotions, nothing hath been said to direct the redeeming of time, by fasting and watching, and such selfdenying means: in as much as it was not judged proper to the Case. For neither is it reasonable to think, that he who cannot impetrate of himself abstinence from needless encumbrances for the sake of divine Duties, for the same will abstain from eating or sleeping, or any such which seem necessary acts of life; nor can he be thought a fit hearer of such Doctrines, which lead a man to retrench himself of what he lawfully may do (of which nature is eating and sleeping, etc.) who hath not yet learned to deny himself of what is confessedly sinful; viz. immoderate pursuit of this World, and placing his whole time and therefore happiness therein. This may therefore be sufficient for remedying those impediments of divine worship which come from worldly cares and business.  
Sect. 3 Another original (though still resolving into the same general, the World) another original, I say of the neglect of divine worship is pleasure (and the pursuit thereof) so eagerly followed by many, that (as before said of wealth the grand occasion of business) they either have not time, or else when they have that, not minds disposed to apply themselves to any devout entertainment. All those pleasures which can be presumed impediments of this nature, must be either sensual, or intellectual: for certainly, that pleasure which ariseth from Conscience (if it may be abstracted from intellectual pleasure, as possibly in a strict sense, taking intellectual pleasure only for that which proceeds from speculation it may) the pleasure I say of Conscience will never dissuade a man the worship of God.  
Sect 4 Now as to all pleasures of either nature, apt to prejudice Devotion, it is certainly enough to take any sober and considerate man's mind off them, what hath been already said. For if it be very unreasonable for the pursuit of wealth to neglect God and provisions for Heaven, it is much more unreasonable to do it for the sake or pursuit of pleasure. It must be confessed by all, who have brains to know and hearts to speak the truth, that next to virtue and the goods of the mind, and the quiet and content that ariseth from thence, or (if we will speak in an holier Character) next to grace and wisdom, and the pardon of sin and the sense thereof, the most real good, that can be attained in this life, is an ample, at least a competent estate: Riches are no trifle if compared to any thing but these. And it is the madest thing, that can be, for any man of straitened Fortunes to think or design while such to enjoy his pleasures; whether they be the pleasures of a Gentleman, or Student. I cannot command the World to be obedient, that I may have my will (that is to say my pleasure.) Nor can I command my mind to think coherently, that I may catch my pursued notions, if I want due supply of necessaries. He that will be an Epicure, must first provide a large purse. And therefore Apicius did but act reasonably, and congruously to his own principle, when after the consumption of so vast a treasure, viewing the comparatively so small remains, he chose a voluntary Death, for fear of seeing the necessary end of his pleasures in the end of his estate.  
The consequent of which is possibly more than we are at first ware of: To wit, that he, who would pursue his pleasure otherwise than a man mad and beside reason and sense, must not only cut off from the pursuit of his pleasure, so much time as may suffice for the Worship of God, but, over and above, so much as may suffice for such studies and labours, which are necessary to secure him an estate, for the aliment and support of those pleasures he pursues.  
And this consequence I say is good: for it is evident by what was said under the former head, that he who will have but so much business, as a reasonable man should have, aught to have no more than what may well consist with sacred offices. And it is also evident by what hath been said of this head, that he who will pursue his pleasures so, as that he may enjoy them, aught to pursue them no farther, than may consist with the dispatch of such business, as may get or secure an estate, suitable to the pleasures he designs. If therefore I ought in all reason to forbear pleasures for the sake of a secondary and subordinate good (that is an estate) whensoever that cannot be had if my pleasure be still pursued, much more ought I to forbear it for the sake of that first supreme good, when the pursuit of my pleasure casts me upon the neglect of that; viz. God and his Worship, rather than have neglected which, I should have neglected a greater good than my pleasures; viz, the getting and securing an estate.  
Sect. 5 But to speak somewhat more particularly, as to each branch of those pleasures; the pursuit of which, commonly either diverts, or detains men of ordinary good Morals from, or indisposes them for and in the divine worship. First, As to sensual pleasures. They are either Vrbane or Rural. we'll give the City the compliment, and begin with those City pleasures which are hindrances in this behalf.  
And first, we may take notice of needless visits, and keeping Company, and the common appendants and consequences thereof; amongst men, continued drinking, etc. amongst Ladies tedious Courtship and Caresses. By reason of these its appurtenances is it chief, that I reckoned it among the sensual pleasures, not ignorant that converse many times, partakes truly of the nature of those intellectual. And I have ranged it too among the City pleasures, because there it seems to stand more naturally; Though this be now so universally crept into the Country, that it is hard to determine, which hath less solitude. I speak not here of those Creatures truly to be pitied, whose Mornings work it is to dress and study whom they shall visit after Dinner: Those who wear more settled heads, and may be reckoned to mind both their secular and sacred business, are not exempt from the encroachment of this evil. Society is the great Thief of Time, and, where maintained by persons of corresponding humours, one of the greatest and not always lest beneficial pleasures in the World.  
It may deservedly tempt a worthy and liberal Soul, especially after thoughts of many an irksome business to intermit his intended mind, and with little or no study contemplate the minds of others in their converse. To hear their designs, their cares, their politics, each in his Sphere; anon to see their passions, their jollities, their displeasures, their fears, their most liberal censures, is a thing which none of our Books, none of our Trades or Shops can give us, at the least so livelily, but only their converse. And then, when a man shall retire after parting, and silently recollect the sight of all, and the experiments and observations made, to find amongst the reputed wise men some of his own follies, to admire at this giddy rolling World.  
O curas hominum! O quantum in rebus inane!  
Is, I say, a pleasure hard to match, and therefore reasonably enough tempting. Nor do I, or may I condemn the sober and moderate use of such seeing the World, in as much as so doing I should reject one of the most advantageous methods of improveing reason and all knowledge.  
But it is certain, every one makes not, nor indeed is capable to make, this use of Company: many crowd in, to pass away tedious time (as they esteem it) or put off unpleasant (that is, possibly serious) thoughts. And then, when the business of a man's life shall be made society, when our best and most hours shall hereby be devoured, so that not only our callings, but the daily service of God has by this means been neglected; it is certain, this then becomes a snare, and an intolerable impediment in our Christian course, which till laid aside, not only little piety but little of any virtue will thrive.  
And for remedy in this, let us take into consideration, (first) how oft from many of our most ingenious associates, after considerable time spent, we return disappointed of our expectation, no whit at all improved; our humour it may be a little tickled, but our minds not at all bettered. And shall we neglect Heaven, and Duty, to purchase only disappointments, loss of time, and penitence to ourselves?  
This by the way duly considered may deliver us from being abused with that new conceit (as most of them use to be fond and temerarious) that it is a more expedite way to knowledge, to study men (that is, to keep Company, dwell in Coffeehouses, and Taverns, etc. instead of our privacies) than to spend our time in Books. Possibly some men, who are knowing before, may thence learn more prudence and policy; but it is industry and meditation in private which is the main, surest, and ever approved expedient to make us either wise or virtuous.  
But to return: To this the fruitlessness of so frequent (and to a wise man tedious) Company, let us (2.) add its inconveniencies which are various and of great moment. Not to insist upon (first) that this exposeth us to a great deal of suspicion and censure, and so disesteem, and less good fame, amongst the prudent World; Inasmuch as it seems to speak a great deal either of guilt, or barrenness in us, that we are not able to live out of a crowd (either of guilt I say, that we are so soul, we cannot endure to be with ourselves, or barrenness that we have nothing within ourselves, nor are able to do any thing, for our own entertainment) a Character which any ingenious mind would blush to have affixed to him; Not to insist I say hereon (secondly) Is it not most evident that those who addict themselves to so common and social a life, have little or no time to live to themselves? Is not their life an hurry, a long continuation of impertinent (sometimes wild and incoherent) rambles? After several Months (possibly years of life, have they any thing to show they have lived, but that they have run through a series of giddy motions and tumults? And is this a life for a reasonable nature to be fond of, or account brave? Lastly (to omit many other inconveniencies, which it would be tedious but to suggest) Is there any thing more ordinary than that such persons degenerate, if not into debauchery and lewdness, yet at least to strange humoursomness; either on the one side, of an airy and trivial, or on the other, of a boisterous and Hectorly Spirit? In this Company they betray one passion, in that another: here they run one imprudence, anon are drawn in elsewhere to a second and third; by all which they contract scandal, contempt, sometimes quarrels, law suits, rages; etc. always infelicities. Very seldom or ever is it, that any person long habituated to this course, is capable of any serious employment, either as to his own or others concernment. In short then: if the frustrations of our hopes cannot dissuade this life, yet at least, let the various mischiefs which it brings on us, move us so far to sequester ourselves from our most beloved associates; as for them not to neglect God and our Souls, our credit and estates. It is very bad satisfaction for such damages sustained, that we have lost our time, have our hopes deluded, and are besides entangled in innumerous inconveniencies; all which might have been prevented, and our duty done, and besides the appetite of this pleasure sufficiently gratified, would we but have used the converse of popular places, as it ought to be used, to refresh and improve, and not to make an help an hindrance. We might I say enjoy this pleasure as is sufficient, and yet pray and discharge other duties, as well common as sacred, if we would be content to enjoy it only so far as is reasonable and just; that is, (first) if we would keep our good hours entire to these serious purposes, and spend those on society which are unfittest for other employments; such are possibly some hours after meals, after wearyness with business, etc. And we should be the readier to do this, if (secondly) we would resolve the contrary practice to be, what truly it is, loss of time, and, besides that, even of pleasure too. For society would be the sweeter, if rarer. And besides, doing business, being industrious, and paying Duty to God, is far a greater pleasure to one who is used to it, (and so is a competent judge) than is society itself to any one.  
Sect. 7 Before we pass this head of converse, we must admonish and conjure all those, who would preserve that little integrity of life or devoutness of mind, which they have, or would not plainly grow worse than already they are; that they observe this as a most constant and indispensable caution; that in no Company, which they keep, they tolerate corrupt and lewd discourse, but either reprove and break it off, or if they cannot, modestly be gone. It being an observation of so much truth, that out of a Comedy St. Paul transcribed it into Scripture, for an infallible Axiom, evil communications corrupt good manners. And most certain it is, there have been very few persons, ever of any sobriety, debauched; but the first degrees of debauchery were by this means conveyed; first they polluted their mouths, than their hearts and hands.  
Sect. 8 As a second City pleasure (though amongst us for the most part proper but to one of our Cities) I must reckon the entertainments of the Stage, Plays, Masks, and the like; which not seldom are doubly impediments to Devotion; first by the time they engross, and after (too often) by the indispositions they induce, notoriously disordering, if not depraving, and sometimes debauching worthy and liberal minds.  
Sect. 9 The mere mention of the Stage (likely perhaps to startle some) lays a kind of necessity upon me, to say something in resolution of the case, whether it be at all lawful, at least expedient, for a devout and serious person, to divert himself with any such entertainments. For satisfaction of which, we have no better ground to lay, than the consideration of the nature of the thing, whose lawfulness is questioned. Now a Play, say the Masters of that profession, is a just and lively image of humane Nature, representing its passions and humours, and the changes of fortune to which it is subject, for the delight and instruction of mankind; which description did the Writers of Plays attend to in all their Poems, so that no work might come upon the stage to which this description would not agree; I believe the stage would have few Enemies but Fools; especially, if by delight and instruction they mean, as I believe they would be thought to do, such of both as is harmless. But notwithstanding this plausible account they would seem to give us, it is sure very many of their Poems little answer it, representing scarce humane Nature but the bestial, at least such passions and humours, which are the reproaches of it, and ought not to have been represented but concealed, because taught whiles expressed. And it is generally true, the vitiousest person is still made the most facetious: only mirth is made with vice, and it so exhibited; as, for the general, would make men rather pity than abhor it. I affix not this censure to all plays, though I fear many or most of our late Comedies deserve it.  
The matter then thus standing, that our Dramatic masters writ not what they ought and pretend, but what the most ingenious vices resent, and that it is a great venture, if I come to the Stage, whether I behold and hear not things unfit to be represented; I do not see how the case propounded can be with safety otherwise resolved, than as follows.  
First, Were I well assured, that a cleanly and ingenious Poem were to be presented, and had I leisure for such a diversion, I do not know a more worthy pleasure. The pretty plunges of the plot, the Morals and prudentials all along intersperst, the refinedness of the language, the lustre which lively action adds to them all, is singular; not only delight but profit.  
But then even here is caution to be observed. First, touching the time spent, that the return home be seasonable, and recreation justle not out our duty or more necessary business, as it doth with those, whom after the Play, generally the Tavern or the Park takes up, till satiety of pleasures renders them unfit for any thing but sleep. This I confess is not a guilt of the Stage, but yet too often a consequent or appendent of its entertainments.  
And, secondly, That this be not every days practice, and instead of diversion commence a part of business.  
And lastly, That respect be had of our places, condition, age, and like circumstances, and gravity not forfeited: which, because the vulgar are not the justest Judges, may happen, especially at public representations, to persons, who otherwise might have lawfully been spectators.  
This is the substance of what I can think allowable as to this matter. Now on the otherside: First, To be present at the lewd and gross farruminations of debaucheries, and all irreligiousness of the times, such as they say the most taking Comedies of late are, is unworthy of a Christian Spirit and many ways sinful.  
First, Against my self, whom I cannot tell how far by this means I debauch. It is most certain, as so lately admonished, evil communications corrupt good manners. And in such works I am sure of some of the vilest that could be picked up in Town. Secondly, Against others, whom by my example I embolden and encourage to the same wronging of themselves, Thirdly, Against the Authors and Actors, whose damnable composures and action, I after a sort authorise, and therein nestle them up.  
Secondly, To venture myself upon what chanceth to be presented, is generally to expose myself to all the guilt above touched, and therefore not at all tolerable. And, by the by, I cannot but say, it is to be wished by all, and endeavoured by those whose places capacitate them for so excellent a service, that Stages soberly may be retrenched, and confined within the bounds of modesty and reverence to holy things: otherwise they will propagate vice faster, then half the Pulpits in Town can Virtue.  
Sect. 10 What then is lawful, what sinful? in this case we have endeavoured plainly to state, and we hope is sufficiently seen. As to the remedy of this evil, it is plain and in our own power: It is but staying at home, or otherwise employing or diverting ourselves. We may either exchange this pleasure with another more innocent, or with business more necessary. And to persuade us hereunto, first, the consideration of the triple guilt in allowing ourselves so hazardous pleasures, and of the mischief thence accrueing unto us, and God knows how many others, is very proper. When God hath allowed us such plenty of other, both intellectual and corporal pleasures, suiting our condition, and in our command, will nothing serve but a deadly Apple from the forbidden Tree? Hath not Mankind yet experience enough of this mischievous frenzy? And, secondly, We are to remember that these representations when of so vile a nature are plainly abjured in our Baptismal Vow, as being in the most proper sense of the number of the Pomps and Vanities of this wicked World. Shall we then be so greedy of our own and others, being debauched and ruined, as for the sake thereof, to cancel our most sacred Vow and first Covenant with God? If these things be weighed well, they will through the blessing of God be of force to sway us into a resolution of preserveing ourselves (a thing so much in our power) in this Case.  
Sect. 11 From hence it will easily appear what we should advice touching more private Masks, and Balls, and meetings for such like divertisements; the innocent gaieties whereof (though God knows too much admired) yet are not simply to be condemned. But they certainly become sinful; first, when they encroach upon our 〈◊〉, and employ more of 〈…〉 recreations aught. Secondly, When they enkindle or stir up the flame of lust in ourselves or others. And, Lastly, When by their frequent use they depopulate gravity and seriousness, and induce an airy, superficial, and giddy temper. Of which effects as to our selves we may soon be sensible, by reflecting upon own experience, or searching ourselves. As to others, how they may have been, or be affected, because we cannot so perfectly perceive, or so safely judge, we ought therefore to be more curious what Company we gratify with our presence at such divertisements. Some tempers are so inflameable, and they, who wear them, so negligent of setting any watch or restraint, at least as to their thoughts, that it is not safe to use before them even innocent freedom, nor at any such disports, as we speak of, to have their converse or presence. If therefore we have reason either to suspect ourselves or others, as we would keep our minds pure and fit for God and Devotion; we must wholly contain ourselves from such pleasures where we have suspicion: however, at all times we ought with greatest caution to use them, remembering, how many have danced away both their Honour and their Virtue. More particular remedies need not here be consulted; those under the last mentioned case are here very proper, and with Conscience to be applied. We therefore now trust, sufficient directions and preservations have been delivered, against the chief and more common of those pleasures, which Cities yield prejudicial to Devotion and Divine Worship.  
Sect. 12 The Country seems far more innocent; there being though perhaps not less variety of its pleasures, yet less state and pomp of them, by which means they usurp not so much on leisure, nor equally disturb Devotion.  
What diversions Ladies here may take which they have not elsewhere (for their Gardens, Walks, Visits, and such like they have in the City too) I cannot well Divine. To Gentlemen indeed, there are some which I may reckon properly their Country pleasures, of which Hunting is the principal: and in that the chief evil, that it is often made the days, ever the Morning's work. Where it is not so, I cannot conceive how it can be impleaded as an hindrance of Devotion; but is rather an innocent and laudable exercise.  
Sect. 13 Now to dissuade all from enslaving such time to it, a man would think much need not to be said; especially where men preserve any sovereignty to their reason, and have a relish to any thing but sensual delights. That men's pleasure should not be the business and work of their lives, but only their transient diversion must be by all confessed: It ought not therefore to engross days but hours, and those too not always our best. This Law holds in all recreations whatsoever. But as to the particular kind in hand, how unworthy is it of the time of any generous person (shall I say) or so much as of any reasonable Creature, especially as it is now mostly in use? The Hunting indeed of the ancients (so much celebrated by our old Poets in their Cynegeticks) had some tendence to public good; in securing the Country and Countryman, was a Masculine exercise, requiring art, and strength, and courage; and so a noble preparative to martial employments. But with us, a Gentleman rises before the Sun (which is one of the most laudable acts Hunting now puts men upon) and calls together his Servants, and possibly Tenants, only to follow a Company of ravenous Curs, while they pursue their fearful prey; and to join with the wide-mouthed pack in their confused cry: other courage, strength, or art, there is little need of, or employment for. And not one of an hundred hath Philosophy enough, to trace and observe those natural causes, which guide either the Dog, or the Game: but if they can talk what heels they made, recount the turns or doublings in such a Field, etc. they think the day bravely spent, and this is discourse enough for the three or four next Companies, whose misery it shall be to be plagued with such impertinents. Now is this to spend time worthy of a Gentleman, that is, one whom God hath blest with more liberal Fortunes and opportune vacancies for his own improvement, and the service of God and Mankind? Will this one day be a sufficient plea for so many Mornings and Days passed over without a Prayer, or devout thought, or for a mind generally uncultivated, and not relishing Godliness? Lord I had my Dogs to follow, I could not attend my Soul or thee, for than I must have lost many an excellent hunting day.  
I know it will be said, this innocent divertisement keeps many a one from worse engagements. But is this an answer bespeaking generosity? Let us attend to it. Suppose it then said; if I had not lost my time, I should have spent it ill. What a reproach to reason and Christianity, yea but in a common person, is it to be guilty of either? And can it be imagined, God made any greater than others, but that they should be better? If then, the common Christian must be judged to live unworthy of himself, while addicted to so mean entertainments of time; how should a Gentleman blush hereat? And blush surely many would, did they but consider thus much. But, Oh! the Fatal Inconsideracy of most! The way then for a sure remedy here, is only, first, to take the matter into serious consideration, to command the mind heedfully to attend unto and weigh the Case, and then to lay that restraint upon ourselves, and betake ourselves to that diligence, which, we are false to our own natures, if we say is not in our own power.  
Sect. 14 Something a kin to hunting, at least of the number of the Gentleman's rural pleasures, which engross his time, and frequently hinder the care of his Soul, are Hawking, Horseracing, and the like; which only become sinful by their immoderate use. And the method of remedying the other will cure these; viz. the consideration of the meaness and pitifulness of the employment; how unworthy of himself, and to what little purpose, a Gentleman of such conversation lives, who both aught and may live to better purpose than the general sort of men. This consideration, I say, and the exercise of the command of reason over outward actions, for our own restraint in these pleasures, and employment otherwise, will soon through the grace of God effect a redress.  
Sect. 15 Under this head of pleasures, impedimental to Devotion, must not be forgotten, what is to some a daily and master pleasure, comprehending divers species under it, all sufficiently understood by the name of Gaming; by which I do not mean that commonly practised in Ordinaries (held to that purpose) or Taverns, or such like public places; but that more innocent, much in use (for several seasons of the year) in Houses private and of good condition. I shall not be so rigorous as simply to damn all Games of chance (commonly so called) as by all persons used: yet Tertullian imputes the invention of the chief of them, to the Spiritus desertores, or Devils, and the nature of them duly considered, and compared with their Effects, would more than half tempt a man to believe him. But to let them pass: I do not think it at all sinful to digest a meal, or divert a tired mind by a Game or two at Cards or Tables; no not though a shilling or two should be hazarded. But yet must that stand for a most inviolable rule, that that time is not thus to be bestowed which sacred duties or fixed employments call for? It is an ill excuse for saying fewer Prayers than usual, that we took a Game or two more. Besides this usurping of our time, such dwelling on any Game is further an hindrance to devotion, engaging many times our passions, and not seldom inflameing or awakening some (possibly before sleeping) lusts. As when men play till they begin to rage's for their losses, or covet the gain of other men's money, so that they are considerably moved and concerned as to their Play, yea even after it is over. It is plain, hence accrues a notorious indisposition of Soul for holy entertainments and employments. He therefore who would gain innocently, and so as may not waste a devout mind, must be sure to keep within compass; first of time, and then of expense and hazard; never venturing any thing for the loss of which he would be concerned, or engaging with heady boisterous persons, such, who being of masterless passions and appetites themselves, are apt to provoke others to the like inordinacy. This who observes not, will find his sport certainly prejudicial to his piety and serious hours.  
Sect. 16 This wholesome caution (by way of prevention) thus given may justly be accounted half the remedy of this evil. For if we amend ever for the future, 'tis plain the cure is in a good measure wrought. But if there be any one, whose Fingers Itch to be more than they ought busied in what they have been from their youth enured to, for further remedy let them consider; first, the certain▪ unexcuseableness of so fruitless wasting good hours. The Hunting, the Hawking Gentleman hath something to say for himself: he exercises his body (the chief part which in all recreations is to be consulted as most suffering by continual employments) he I say exercises his body as well as diverts his mind: whereas it is certain, though a game or two a little relieve too much (otherwise) intended thought, yet long gaming is as tiresome as any other employing it whatsoever, and is as truly sedentariness as study: so that in this case neither body nor mind is at all recreated. And where then is the pleasure, except in satisfying a wild, prodigal, venturous, covetous mind; which ought to have been mortified; and the more it is satisfied, the more unmortifiable and masterless it grows. I said prodigal, and covetous, without fear of being contradictious: for there is nothing more plain, than that those, who are most profuse in their wild expenses, (and especially in gaming) are the most basely tenacious and greedily ravenous after money, in all other cases, of any men in the World.  
Let this then, secondly, be considered, what a vile temper it breeds and nurses, most unworthy of any ingenious Soul. It is certain, there is nothing of true generosity where dwells not a liberal mind: (Liberality is one of the chief constituents of a Gentleman.) And there is nothing more destructive of liberality, than for a man to habituate himself, in a vain prodigality to throw away his money, and then, by feeling the misery of wanting of it, to have his appetite after it made more keen and unsatiable. On the contrary, he is only capable of being truly liberal, who knows how duly (I mean without excess) to value, and prudently to use and manage what he hath. Add hereto, thirdly, those other passions and vicious affections hereby engaged. Besides covetousness constantly kept in act by this practice; how often see we rage, and insolent scorn over the conquered, rise to a most impetuous height? Things as ill becoming a Gentleman, and as much debauching the mind as the vilest sensualities.  
Lastly, The costliness of this practice is not inconsiderable. He was no Fool, nor Novice in the World, who avouched Gaming to be more chargeable than the seven deadly sins; many of which we already see it hath appendants. And if any conceive, such speeches are to be understood only of that deep extravagant Gaming, which we in the beginning excepted from the subject of our discourse, it is answered, that they are not always the smallest sums that a Christmas (in its narrowest comprehension, beginning at All-hallow-tide, and ending at Candlemas) picks out of many gentlemen's Pockets, in their own and friends private Houses: Very seldom less, than would have bought a poor Man a new Suit of , which should have kept him warm, and got the donour his Prayers, all the year long. And though I do not say, that all we can spare should be given away, or that it is unlawful to spend any thing on our pleasure (contrary to which have many things been above-spoken) yet this I say, and most reasonably, that they who would grudge such a sum in alms (as thinking such Charity too expensive) ought not less to grudge a less in gaming, or no other pleasures; which surely ought not to be more costly than their necessary Christian Duty.  
I would have said more to this mischievous practice of gaming; but that I cannot suppose these Papers will be vouchsafed of any of those Hectorly hands, which are extravagantly guilty in this point. And as to those who retain any tolerable measure of good Morality, and the fear of God; I do conceive enough hath been said. For whom, the consideration of a future dreadful account, as well for time as money, not only prodigally wasted, but knowingly too; to the fostering and strengthening those lusts which ought to have been mortified, and to the making man's self a reproach to his condition, whom I say the consideration of these things will not move, there is little hope, from any other imaginable Topick, to persuade to amendment. And persuasion is the main we at present design; for if this be effected, the evil is remedied, it being evidently in any man's power to hold his hands, who will; and as easy to call for a Bible as a pack of Cards, or a pair of Tables.  
Sect. 17 We have now done with those pleasures which may be reckoned sensual. Of the intellectual or studying pleasures, being an hindrance to Divine Worship; it so rarely falls out, and is so little to be expected, that these papers should be perused by persons in that behalf concerned, that I might forbear wholly to speak. Yet because I know not what success a line or two may have, I desire such persons, who through intensiveness and over-eagerness of study neglect Divine Worship; to consider, first, that it is evident, by the experience of all the learned World, that clear minds are the most capable subjects of all intellectual excellencies. Take reason where vindicated from the sway of pitiful appetites, and headlong passions, prejudices and the like; take it where asserted into its freedom and serenity, and how like an Angel doth she mount? Now it must be confessed, that daily invocation of God and contemplation of a pure spiritual World, must needs enfranchise and ennoble the mind. For if the contemplation of abstract quantities, and their various cases and consequents, have ever deservedly been esteemed a vast clearer of the reasonable Soul, how much more of claritude must she conceive from that Science, which not only builds upon very pure and abstract principles, but presently quiting the grosser notions of all quantity and matter, carries her into the contemplation of spiritual beings and powers, and both shows her, that she is such herself, and capable of the perfectious she considers, and withal assures her of a most infallible means of raising her to those perfections, to a little Godship or Divinity; viz. Virtue and holiness, by which beautified here, she shall shine in eternal glory and bliss. While therefore a Student Worship's God, he only qualifies his mind for an higher rise, and quicker and more noble dispatches.  
Again, secondly, Let it be considered, that the Worship of God, as any discreet and pious person orders it, becomes in a measure truly study, or a means and method to advance knowledge. For that Worship is either public or private. Touching the private there can be no doubt: In the public, besides prayers and hymns, which, requiring attention and suitable thoughts, do certainly much improve intellectuals; there is reading of what is so impregnate with mysteries, as that it can never be old; there is also preaching: and he must be a person of vast proficiency, who if soberly attended, will not gain something by so long a discourse as a Sermon, which if it was such as it ought, it must be confessed edificatory and improving: but how weak soever, either reminded the hearer of somewhat (and bringing things into memory, is next if not equivalent to instructing) or brought either somewhat else new, or its faults: which, whosoever hath observed, is thereby instructed to avoid. And verily, 'tis no inconsiderable advantage to a Student to see the defects of others reasoning, the vices of stile, elocution, etc. So that in sum; as the weakest, plainness Sermon may directly improve many plain and weak capacities, so by accident it may improve a good proficient if studiously attentive; in that hereby he learns to do better; and so consequently even this part of Divine Worship turns to the same account with study.  
To which, thirdly, It is deservedly to be added, that the pleasure of divine thoughts, and of holy employment (thus equivalent to study) cannot be inferior to the pleasure of any other study whatsoever; but doth certainly surpass it; especially to minds duly prepared for such refined contemplations, and exercised therein.  
The overcoming the seeming difficulty and uncertainty of a Mathematical Problem, by comprehending its demonstration, is a vast and pure pleasure, 'tis true: but can distinct notions of God, and Angels, and the Spiritual Life, can the apprehending, as reconciled, seemingly contrariant perfections, while they are found to be but one simple, harmonious law of goodness; can I say notions of this nature be less pleasant? Especially where the difficulty is many times greater than that of the other, and the matter always more lofty.  
Now put all this together: Is the Divine Worship devoutly, and as it ought performed of so perfective a nature to man's mind? doth it participate of the very essence of beloved study, and is, as a kind of study of higher pleasure than are other studies? Shall not then all this be sufficient to persuade any of those sweet minds (for sweet certainly and pure they are, who are thus intent on intellectual improving themselves) to take in also, into their designs of such improvement, this most excellent, proper, and delicious mien of Devotion; that is, not to neglect divine Worship for more common contemplations and inquiries.  
Sect. 18 We have thus then endeavoured to remove what hindrances pleasures, whether sensual (and so of the City and Country) or intellectual, commonly give to Devotion.  
The third and last kind of hindrances which the Worship of God receives from the World, is, from what we named Vanities, the pomp and state of the Age we are fallen into. The ancient simplicity of our Forefathers is so worn out of date, and the rules of natural decency and modesty, so altered or destroyed, that it is now a great piece of skill to understand what is handsome, or to know so much of the World as not to be ridiculous almost in every word, look, step, motion, or action. Such variety of new modes in speaking, bowing, walking, eating, and above all in Clothing, that men seem degenerate all into Puppets and Players. Now all these modish pomps are but new devourers of good time; of which no small part is spent to get the right knack of them, and then more daily in their practice.  
Sect. 19 To wave all other points of Vanity, many of which we have already touched under other names, the excessive vanity in apparel, is grown the most notorious; and so high, that a multitude, especially of one sex, if they should haply pray in the afternoon, it is sure they cannot in the morning; for that is all employed in dressing. And which is the more monstrous, this evil is not only frequent among such, whose more liberal estates afford them leisure, and can bear the expense; but even amongst persons of meaner condition, who have nothing to support themselves but their own labours. Though they neglect their Souls, and hardly feed their bodies; they will have apish gaieties to attire them. Though they allow little time to sleep, and none to Prayer, their Looking-Glass shall have a large portion of the day, and then the Windows or the streets, if Company fail, the rest.  
I hope I speak plainly enough, and cannot well be construed to condemn all innocent neatness, or such difference of habits as serves for the distinctions of persons and degrees. Our Lord himself 
Luke 7. 25  doth not censure such who live in King's Courts, for wearing soft and gorgeous raiment; nor consequently may we censure persons of like condition for the same. I do not therefore wildly proclaim it sinful; if, first, some persons, whose grandieur may challenge it, wear more costly and exact Apparel, than what is usual to the vulgar. Nor secondly, if generally people of middle condition are careful to appear clean, and sweet, and comely. It cannot be imagined any man's concernment or Virtue, to represent God's handiwork (such as his body is) still at a disadvantage, or less goodly, than with convenience it may appear: Only, let each person first give diligence, that his works be accepted of God, and then he need not scruple his raiment being white, and his head not lacking Ointment: He may be allowed both. Nor, thirdly, if any modestly cover any infelicities or natural deformities; provided this be not done with a design of cheating in case of marriage, which may be of sad consequence. I do not see, I say, that any are bound to proclaim their blemish to every one they meet, or to expose themselves to gazing, and the scoffs of every trivial beholder, which it had been as easy to have delivered themselves from, as to have dressed otherwise, or to have had a garment made of another fashion. The Apostle hath adjudged but natural, that our uncomely parts should have more abundant comelyness or Ornament.  
And certainly, Religion doth not lie in a lock of hair, nor is every precise circumstance or fashion of habit, directed by Scripture to people of ancient times and Foreign Countries, forthwith in Conscience to be taken up by us at present; the reasons (except Histories and Antiquity deceive us) being very different. It was of old (if we believe the Apostle himself to the Corinthians) a badge of subjection amongst them, to have the head covered, and of pre-eminence to have it bare: It is contrary amongst us; the inferior stands bare, and the superior covered. From the Apostles reason then, if any one would argue, he must conclude directly the contrary aught to be practised amongst us, which he prescribed amongst the Corinthians, in the eleventh Chapter of his first Epistle. I speak this only that it may appear into what inconveniencies we should run, should we press particular passages of Scripture, to determine every little mode or fashion. Whereas it is certain, both from the Apostles Argumentation in the place referred unto, and from reason itself; that in case the usage and customs of Nations, as to point of Apparel, be not lewd and barbarous (repugnant to the Law of Nature and Virtue, in exposing what ought to be hid) the particular rule of decency, in each particular Nation, will be the common usage of the soberer and discreeter sort: and decency nothing else, than a moderate conformity thereunto: So that such persons will be as much sinful, who utterly decline the common fashion, as those who industriously study to come up exactly to the exactest cut thereof; and in fine, there will be no such undecency as singularity. The observing then a mediocrity in this Case, not only being that which is lawful, but virtuous, the great sin is not; (1.) the fashion or garb any goes in, where there is no Law to determine this or that habit to any order of men. Nor (2.) always the costliness of what they wear, where it is suitable to their condition of life and degree: But, first, curiosity, and solicitude, and making it a main business of life, spending time, and thoughts, and fortunes, in ambitious vying with, or exceeding others. To which evil of curiosity, and vainglorious solicitude, touching the manner or fashion of ; if we add, secondly, wantonness of habit, which transgresseth against the Laws of natural decency or modesty; and, thirdly, costliness in it, exceeding our degree; and, lastly, being proud of our bravery, and contemning those who want the like, all which three last do commonly accompany the first: I suppose we have a full Catalogue of the particular points in which people are faulty as to Apparel: and it being plain, that who are guilty in the first one point (the matter chief here taxed) are commonly guilty in all; it will not be doubted but what I named vanity in Apparel, might have been justly called by the more odious name of sin, and is a considerable impediment of Devotion, as well as in vilely engrossing the time due to it, as depraving the mind and rendering it in a manner uncapable of it. Time therefore now it is to consult of Remedies, which must be by way of Dissuasion.  
Sect. 20 And, first, let such who are herein guilty only answer themselves, what good end possibly this their practice can have? Really upon serious considerations, I can scarce see what they can pretend. If they say they do it to set off their beauty, and commend themselves to the love of others; it is presently answered, amongst intelligent and sober men, this curiosity effects not that; (there being nothing more suspected, than a patched, washed, and tinged face, attire, and locks set in print; etc.) and amongst others it may inflame lust; it can never beget a serious and honest love, those breasts being not at present capable of such. This last design (it is not to be doubted) will be disclaimed by all who have any spark of modesty: and as to the former of drawing more innocent or honest love, there is no honest person can avow herself concerned to enamour more than one, on her face. And that one her Husband, or in order to be her Husband. If the later, he must not be cheated by a face and body which appears nothing less than itself: And in the former case; if there be any man such a Fool as to dote on artificial, more than natural beauty, and modesty, a moderate solicitude to please him is not to be condemned (provided that such a Wife content herself to have pleased her Husband) and an immoderate one (which encroaches so on her time, that to please a humourous Man, she must displease God by the neglect of him and her Soul) cannot be excused. But by the way, how rarely are such Husbands to be found? And are not those who are most fond of their Lady's Beauty, commonly jealous of any thing, which may commend them as much to others as their own Eye.  
Hitherto than we can find no good design which so solicitous and tedious dressing can have. If any say further, they go and dress thus to gain themselves respect, gallantry being still honoured; First, I say, honour thus gained is the most trivial thing in the World, being given only by some foolish Women and Children, or persons as weak and contemptible, and therefore not fit to be put in the Scales with our Duty to God and our Souls. And, secondly, that it is sinful for people to affect respect and honour above their degree: for a Citizen's Wife or Daughter, or haply a Chambermaid, to expect to draw by their proud bravery the honour due to a Lady or some noble personage, is no less an iniquity than it is ridiculous and foolish. Let 
1 Cor. 7. 20  every one abide and keep themselves within the same calling, wherein they are called. Now these being the most colourable Pleas this Vanity can pretend too, and none of them holding, I conclude, the question must be answered by every impartial considerer in the negative; the solicitous, gaudy, artificial dressing of the Age, can have no good end. And will any persons in their Wits spend their time in that which they cannot imagine any good end off?  
Add hereto, secondly, that it is certain, it hath many ill ends, and effects. It is designed by many (though few in this case guilty, have so hardy faces as to confess it) to quicken and incite wanton lusts: it hath actually betrayed the chastity and honour of many a before-innocent Beauty; which whiles it hath exposed to the gaze, and set off in a way suiting the humours of lustful men; it hath put those men upon restless importunities and plots, by which the resolution of the weaker sex (of force, possibly sufficient to have withstood less rampant temptations or addresses) hath been at length overcome, and once baffled, hath never recovered itself, but become debauched to eternal infamy. Where this doth not follow, yet is it evident, it breeds in them pride and a vain admiring of themselves, and scorning others; with several like evils no wise tolerable.  
Again, thirdly, let it be considered, that it certainly hath much guilt in it, though those sad consequents should not come to pass. It partakes of prodigality, ambition, envying, or vying others, robing the poor, and more sins than it is easy to enumerate. The mere extravagancies persons of good condition have been guilty of in these costly Vanities, make them think (sometimes find) all too little for themselves; and while they thus sumptuously array themselves, they almost starve those whom they should relieve, not seldom those whom they should maintain; for even the Family sometimes fares worse, for the luxurious pride of the Mistress, or Master.  
To conclude, Lastly, we ought and must account these part of the Pomps and Vanities of this wicked World, which in our Baptism we did renounce: there being scarce any thing imaginable, which we can more properly style by these names, than such fruitless excess in this Case. To sum up all then: Can any person, who considers these things, get leave of Conscience and reason, to besot themselves on a practice, which can have no good design, hath many ill ends and effects, is besides, in itself fraught with guilt, and most sacredly renounced by the person peccant? Can any, I say, do this, when besides all the mentioned injuries done unto themselves and others; this also is added to the sum, that hereby they are induced to neglect God and their Souls. To be guilty of this, through employment otherwise, and in itself, good or innocent, being not tolerarable, can it be excused that any becomes guilty hereof, for that which is manifestly wicked?   

Chap. IU.  
§ 1. The sum of Impediments arising from corrupt Nature. § 2. Sloth and sensuality. § 3. Remedies hereof. § 4. Persuasives to the former practice. § 5. Vnsetledness of mind, and employment impediments. § 6. Their Remedies. § 7. Passion and Inordinate affection Impediments. § 8. Their Remedies.  
Sect. 1 THE third order of impediments unto Devotion and the Divine Worship, is of such as spring from ourselves, and our own corrupt nature. And here chief we are to reckon sloth and sensuality, Levity, or Vnsetledness, and Lust, or any kind of inordinate affection.  
Sect. 2: First, Many persons who either not have, or not are capable off, business to detain them from the daily and orderly worship of God, do yet so give themselves over to ease and grossness, that they cannot find in their heart to give disturbance or interruption to their beloved lazy quiet, by so much employment and intention of Spirit, as Prayer, Meditation, and other divine offices do require. 'Tis long possibly before they can leave their Bed: Well is it, if eight or nine a Clock see them up and dressed. Then a full Breakfast, or a large Morning's Draught, presently makes them unfit for any thing, but a walk to get them a stomach for Dinner. That perhaps is ended by two or three a Clock. And the rest of the afternoon passeth, partly in idle talk, partly in sleep, or haply a game at Cards or Tables. And in the end, a little airing themselves is necessary, the better to prepare for a delicate Supper, which hath been one of their greatest studies in the day to devise, or (which is now more the mode, to them who dine, especially in City) for some collation or Evening debauch. And having thus entertained their senses till night is far come on, sleep is ready to lock them up, when they betake themselves to Bed, or what further sensuality they can contrive. And so having only so much to prove them alive, as moving in such an idle circle, imports; the next day a little before noon, a man may find them (perhaps) ready to come out of their Chamber. Now most certain it is, whoever yields himself to, or truly affect this kind of life (if it be not a wrong to so worthy a name to bestow it on so dull a state) will scarcely ever be fit for divine offices, or step so much out of his road as to attempt to undertake them.  
Though therefore it may deservedly be feared, lest such persons are too stupid and gross to admit of good advice and reason, and therefore past cure, yet for their sakes who may be only in a condition of temptation, to such a life we will consider what remedy this evil is capable off.  
And it is certain, if men have but a mind to be cured hereof, the cure is more than half effected: I mean, if they will but stir up their spirits, and attempt the mastery of this Lethargy, they have lived in; if they will but consider they have noble, active, sprightly powers, and set these powers on work; the slothful sensuallife (just like a drowsy fit, by rising and stirring a turn or two) is thereby shaken off. And those who say they are not able to do so, belly God, and Nature, and themselves. Albeit it is not wholly and mainly in our own power, as considering us in a pure natural estate, to rescue ourselves out of that vassalage, which we are in by sin; yet no sober person of whatever persuasion ever denied, but that, supposing the ordinary aid and influence of providence (by which we live, and move, and are) the loco-motive faculty is under the command of reason. I can choose (God by common concourse sustaining my powers) whether I will sit still or walk, whether I will go this way or that, that is, on an idle errand in quest of my pleasures, or to my Closet to study, or pray, or perform some other-like Duty, or to the Church to any more publicly sacred Office, or lastly, to the place of my ordinary employment (if any such I have) my Shop, my Fields, or the like; for the dispatch of more common business. If I will but please to exert my power, and be so true to myself, as not to lie still, and dissemble; I cannot rise nor stir, I can as well employ myself as be idle. True indeed, 'tis possible a man cannot on a sudden overcome the love he hath of an idle life, contracted by long disuse of labours, and devotedness to ease: but certain it is, he may when he please (by that common assistance of God which ordinarily fails none of his Creatures) disturb his own idleness by employment; and by this disturbing it, as to art (which is in a man's own power) he shall by little and little destroy or mortify the habit, which men are apt to think so far out of their power to effect.  
Wherein the only difficulty lies in the attempt: Who hath manfully given the first onset, is not far from Victory. For when the Christian World shall return at length from enthusiastic frenzies to sober truth; it will then no more be doubted by all (than it is now by the discreet part of it) that as habits in general are acquired by frequency of practice (customs and expertness by exercise) so also Christian Virtues or Graces, are by the same method wrought in the Soul. God's grace excites and assists to the act, and man's free will (as before said prevented) complies with the excitation and assistance of Grace, and so a virtuous or gracious act is produced. And divine grace not failing afterward upon due season to excite and assist, and man complying frequently therewith, frequent good actions are performed, and by such frequency of action, the person becomes habituated to such and such good acts; that is to say, endued with this or that virtue, or in this or that point gracious. In particular as to this case: God excites to diligence, by evincing, by the light of reason and Revelation, the brutishness and sinfulness of idleness, and awakening thereby the Conscience to such judgements and suggestions; his assistance to work is ready. So that if we will comply, and be up and doing, for that time idleness is overcome: And if we will accustom ourselves to such compliance, in employing as we ought ourselves and time, the habit of idleness; or the idle life will be mastered, and (employment, as the way and means to all other virtue, being apt to beget in us a love of itself) at length diligence, and the love of our Christian and common business, will succeed in the dominion and power of its vanquished adversary. Thus then certainly, the way to shake of this weight and clog of idleness is plain; To wit, First, to give a little disturbance to our beloved sloth, by attended employing ourselves sometime upon some sacred Office, sometime on more common business, so far at least as to awaken and rouse ourselves, and try, whether we have not the faculties and powers which others have; and it is pretended we have. Cannot we, if we please, think, and speak, and move? That is, in other words, pray, and read, and work in such cases as becomes us, or concerns us? Which having done,  
Secondly, Let us employ our awakened thoughts upon the consideration of the life we have lead, and what we can find therein worthy of our Souls and noble powers, worthy of man or ourselves. What is there in sloth, and dullness, and sensuality, to enamour us thus upon it, and engross both our affections, and our whole life and selves to perpetual ignobleness, and to say no worse obscurity? Would we, or any Epicures living, even those, who are most apt to admire their own felicity, in the ease and sensuality they enjoy above others, be content, expiring in those puddles of sensuality, to go out of the World, and wear on a goodly Grave-stone, or Monument, this Epitaph? Here lies [such a person] of excellent intellectuals, an ancient and honourable Family, an ample Estate, who eat, and drunk, and slept? If this be the true humane life, what becomes of the difference betwixt man and beast? Or is not the beast of the two the nobler and happier, as enjoying all the pleasure of sense, with greater freedom, without restraint of Laws, or those checks which reason and Conscience disturb the sensualist with, and, finally because able to foresee nothing of change, therefore fully acquiescing without fear or shyness in every present enjoyment? If this be blessedness, is it not evident, a fat Hog in dirt is more blessed than the most accomplished sensualist living in the height of his pleasures; as being more fully satisfied, and to his apprehension more secure? And let us either think or make ourselves as much beasts as we can, yet can we possibly enforce this opinion upon our most abused reason; that nature which hath made us seemingly nobler than bruits, intended us only for a parity or inferiority of happiness to them; that is to say, to be vile with a greater reproach. If therefore, in sum, the principle which leads to this life (viz. that the gratifying sensual appetite is the most enhappying act of life) be so prodigiously unreasonable, and the life which flows from it (as already said) such of which the mere memory, and reflection thereupon, affects with shame and abhorrence: Shall we any longer be lead by the one, or contentedly wallow in the other, to the most infamous prostituting our reason and nature? On the other side, if pleasure be estimated by the due standard, who will not determine the diligent and virtuous persons to have the sweater lives? To my own apprehension, I confess, there is no such thing as pleasure, except a man have some daily business to employ the greater part of his time. There is nothing more certain, than that flesh and blood is not able with delight long to endure an uninterrupted process of high sensual pleasures: it cannot drink deep of such puddles but nauseate them and tyre. Take the most gentle and necessary of them: Doth not too long sleep induce pain or ungrateful dullness? Frequent feeding an unpleasant satiety. And after all, is it not variety makes the pleasure? Which if it be true, it is certain the idle persons share is far less than that of the diligent. For neither need he always deny himself his pleasure in its season; he is allowed it when it will be truly pleasure, and without a Farewell Sting. Nor will he be the less able to relish it, when he shall sit down to it, his employments having got him appetite, and the orderly intermixture of sacred, with common Offices, reciprocally sweetened, both each other, and all his enjoyments. Verily it is not easy to bring in an account of the pleasure of a busy life. If variety (as before said) makes the pleasure, may not change of business justly put in for a Recreation? And what calling is there so barren, but it affords some different offices, none of them so ungrateful, but familiarity hath some way sweetened them? which while with a discreet diligence a man he is busied in, he is pleasingly, though insensibly, delivered from those tedious nonplus, and uneasy Shifts, to which the idle World is put, how to spend their time. And because for most or every of his hours he hath had work, he hath the happy Prospect of fewer lost ones to account for: In the end of the day, he eats his bread with cheerfulness, and if he carry to Bed a weary Body, 'tis abundantly recompensed with an easy mind, and sweet sleep, till the next Morning returns him, without dull head-aches, or oscitant qualms, or crapulous Clouds, like the Stars, only clearer by having set. When also he advances, in his known Orb, to move a new round of action and delight, and take thereof as many vicissitudes and successions; till that first eternal mover, the pleased spectator and witness of his diligence, shall say, It is enough, well done my faithful Servant, who worest my Image to some purpose, and was like me in activity, till I had a mind thou shouldst be like me too in blessedness.  
Possibly all do not relish these things: but I am apt to think even those who relish them least, cannot but judge, that who is acquainted with this life, would be very loath to exchange it with their duller ease. By such time, then, as the vileness of an idle sensual life, and the satisfaction of diligence have been duly weighed; we may suppose all who are not lost beyond remedy willing to shake off their clog; which if they would do,  
Thirdly, Let them find themselves employment proper, at least honest, and such which may either become them, or they honour it. Those who are to live on their trades or business cannot be to seek, what is employment proper for them. Those, who are merely Gentlemen at large, it is presumed, have their own discretion a sufficient guide. There can none, of so worthy condition, be thought of so unhappy and neglected education; but it is easy, even for such who are of meanest proficiency in erudition amongst them, to find themselves liberal employments, worthy of themselves. The reading our English Chronologers, and other like Foreign Historians (a multitude whereof are extant in English) the study of our statute Laws, which are generally plain and easy, and both excellently fit them for the service of their Country; the acquainting themselves with their own estates, and particular customs relating thereto, which may preserve them from being imposed upon by their rooking Stewards; The improvement of their Lands, by planting Trees of divers sorts, and other ingenious points of agriculture, or, if none of these please, the looking into Heraldry, considering and collecting the Coat Armours of their Ancestors and the Neighbouring Gentry, the study of the plainer parts of the Mathematics, which are easily writ by divers in English, as Dialling, measuring of land, Architecture (if that infect not too much with the itch of building) and such like; At other time's Music, where there is any promptitude to it; all these are impolyments very worthy and honourable, and such, in which there can scarce any Gentleman be presumed so unhappy in his education, but he may easily busy himself with good success in: especially if he choose for his associates and converse, such sober and ingenious persons of the Neighbouring gentry or Clergy, as have any vain towards, or insight in these and the like studies. If these suggestions are not particular or large enough, there is a truly pious Book nobly writ and directed 
The Gentleman's Calling.  to the Gentry, which I hope none of that order will think they can in honour live unacquainted with, from whence full satisfaction may be had. Waving therefore that work (which is already done to our hands utterly be-beyond hopes of equalling) we proceed to advise,  
Fourthly, That such who are conscious to themselves of an idle temper, if they would Master it, having found out proper employment, set themselves therein a daily task, or portion to be done, at least until such time they have a little overcome their wont negligence. This, if they will but stir up themselves, and exert those powers which they wear, they easily may do, and as easily dispatch and be constant to their own injunctions: especially if they do not by indiscreet promptitude over-load themselves at first by too rigid vows or resolves. It is the sober zeal which is most lasting. Let therefore prudence shape out the work, and 'tis to be hoped it will after excite fortitude and constancy to suffice for its performance.  
To conclude all this discourse: Whoever would break himself of an idle sensual habit, let him not forget, in his first attempts, the daily, due discharge of divine Worship. Beginnings many times are ominous; and he is likely to go worst out of his way who misseth it at first setting out. It will be therefore no less an act of prudence, than of Duty and Piety, to begin with God, and bless every days work, and every night's rest with Prayer, and due examination of what hath been the success in this new engagement. By this means relapses may be prevented, or checked in the first inclinations and tendencies to them, natural powers excited to their full vigour, and (which is more than all) the holy Spirit daily called, and as it were a fresh tempted down, to the the assistance of the labouring mind. The success of all which practices, it is to be hoped will be this; that the practised will be vindicated from the slavery he hath contracted to sensuality and dullness, and asserted into the liberty of a pious and diligent life, the designed end of this part of our discourse.  
Sect. 4 To persuade any person concerned, to this practice, if the mere directions, which we have given, may not serve some of them as proper means, commending themselves to our choice by their own reasonableness, and the approbation which they receive in our breasts upon their very being propounded, and further dissuading to perfect in that life, which they discover to be so vile and brutish, if I say of this practice their need further enforcement, that one consideration shall serve for all, that it is most certain, as to matters of a future life and of concernment to our Souls: Every one Lives, only so much of his time as is spent in action. Rest, and ease, and refection, are necessary indeed for the support of this life, and, so far as necessary, they are undoubtedly innocent. It is no sin for me to eat, drink, or sleep, so far as may repair and refresh that great instrument, without which here I cannot act my body. But it is certain, in this I have only served necessity, or obeyed infirmity: I have done nothing excellent and worthy the name of life; nothing of any efficacy to future happiness, any further than what I have done capacitates me again for that action, which operates to virtue, and so to future perfection. In plain terms, no one can think himself nearer Heaven, for eating and drinking well, any further than these, repair his animal and vital spirits, and so furnish him with strength for all employments, that is, to live Virtuously and Christianly, the only thing which we can do of any force to our future happiness. This then being evident, that the active part of life is only life; as life implies somewhat in order to a future estate, or that every man only lives so much as he is active; let us but consider, how highly injurious a sensual lazy person is to himself. Highly injurious I say: for would I not count him so, who should cut my life shorter by some years than it would be? This is such an injury which admits no reparation: for what shall a man give in recompense for his life? Now this very wrong doth every person, devote to ease and dullness, do himself. Besides that, that very course many times invites various diseases to his body, and sottishness to his mind, which otherwise abbreviate life; it is very certain, in as much as in forty or fifty years, such a person takes care to be as little employed as he can; he hath proportionably to his sloth and time, cut off such and such a part of his life. In a great while he hath lived little or nothing.  
On the other side, if being now to take our leave of life, any one should come with that offer to us, which by Isaiah God sent Hezekiah, 
Isa. 38. 5.  Behold I will add unto thy days fifteen years, or years of another certain number; would we not esteem him a God indeed, such a Comforter and Benefactor, which were worthy of Heaven to send, who should assure us of such a boon. This very benefit doth the practice we persuade confer upon all who embrace it. For suppose, that whereas any man formerly, spent daily nine or ten hours in Bed, four or five at the Table, and lost others in dullness, being persuaded by the premises, or such like doctrines; he spends daily one hour less in drowsy lying still, and one less at Table; it is evident in six days he hath gained one days life. I said one day; for though the sum amount but to twelve hours, yet twelve hours being as much as most men are supposed to spend daily in employment, and these twelve hours being all of them gained from dullness, are supposed hours employed: by consequence then, if the time we act be in a sense the only time we live, such a one hath gained a day to his life and six days, that is, sixty days and ten hours, that is, two months and upwards in a year, that is, he gains purely to life one year in six: yet 'tis evident by the account any may gain more who will. And surely he must be a person of a very dull Soul whom these considerations will no whit move. We will therefore thus leave this head, and proceed.  
Sect. 5 Much a kin to idleness is the next impediment, insinuated to proceed from depraved nature; namely, Levity, Fickleness, Unsetledness of mind, and employment.  
This I charge on them, who, though possibly they seem not so much given over to sloth and dullness as the former, because they are much employed, yet in truth they are only busy about nothing. Possibly their Fortunes, or education, or some like happy accident, have placed them in such a condition, as that they do not need employment merely for the sake of livelihood; and, being they do not, they seem to make it their only business, to be as light, and airy, and unconcerned for themselves as may be. Some bodies mistakeing a Compliment, or making an entertainment, or any more public accident, suppose of Church or State, is business enough for them to tattle off to every one they meet to day: and by to morrow some new giddy conceit hath caught them. All they have to do, or at least mind to do, is how to pass the day with as little tedium, or feeling of it as they can, and when one visit is over, where they shall make the next, or what they shall do for a toy, or some Company, when they come home to spend the Evening till Bed time: their converse seems only a more tame and harmless ramble, and themselves ignorant of the design and business of life.  
Sect. 6 These are persons truly to be pitied, and for their cure, if any of them be so serious, as to take these papers into their hands and look into this part; I beseech and conjure them they will not lay them down, till they have deliberately perused and considered a few following lines, which will concern them.  
First, It is certain, that of all persons in the World these live to least purpose. Other men, though vicious, have something to show that they have lived. The Worldly minded Man hath commonly an Estate, or knows the methods of getting and keeping. The sensuallist can tell you he has had his ease, and tasted (as he thinks) the greatest pleasures of humane life. He will tell you, he understands eating, hath a learned palate, knows more exactly than others the art of gratifying his senses. Now though (God knows) these, and such like, are poor and mean fruits of life; yet such who can plead them seem to have something to allege for their neglects. But what can these rattles say? Or must they not be beyond others confounded, when all their plea must be, Lord, I fixed on nothing, nor propounded to myself any end in life. I came indeed into the World with an immortal and sprightly Soul; I had reason, wit, strength, and many noble powers fitted for various and excellent services; I had generous education, liberal (or competent) fortunes, leisure, advantage, and opportunity to have improved myself in knowledge and virtue, to have served mankind, secured the divine favour; but all the use I made hereof was, only to sport myself, as idly as I could, with all, to be a busy trifle, at the best to be able to pass a Compliment, or understand some vain modish knack, and as to any serious good I minded, or now may expect; I am at an utter loss and do now too late find (what I have been many times warned of, and half believed, but would never maturely attend too) that I have toyed myself into serious and remediless misery. The time will certainly come when such men's Consciences shall pronounce this sad doom touching them, which will be followed with one more dreadful from a terrible and offended God, whose wrath will burn too, and in the lowest Hell; Take ye the unprofitable Servant, and bind him hand and foot, and cast him into outer darkness, where shall be weeping, and wailing, and gnashing of teeth. Now how can such trifling Spirits consider these things, and not resolve to fix themselves in the pursuit of sober good? Verily though they should somewhat doubt of the truth of Religion and the World to come, yet methinks they should be ashamed so to reproach themselves and reason as to live to no purpose. Common ingenuity, and the sense of that honour they own to themselves, should put them on some serious thoughts; and if they doubt whether Christianity be a truth, or concern them really, yet at least to search whether it be not so, and employ their mind a while in the consideration of that, which if haply it should be their greatest concern (as in the judgement of all serious men it is) they are most miserable for having so long neglected.  
That therefore, secondly, let me beseech them they would consider, and examine, whether in truth Religion be not a reality? To this purpose, let them be entreated to turn back to Chapter the second, Section the third, and to peruse with attention what is there said to this matter. To which only I add this demand, which I beseech them seriously to put to their own Consciences: Can they possibly think, there is no such thing as humane happiness? That is, that mankind was made, or is, either to no end, or else only to be miserable. Or if they grant an happiness, can they conceive that all the happiness, attainable by man, lies in airy rambles of mind, and a general unconcernedness, or prosecution only of empty trifles? Will not even common sense and reason tell them, happiness must rather lie in a sedate fixedness of mind, or such a temper, which man reflecting upon, approves in himself and acquiesces in, that is to say, in serious Virtue; a thing which such persons are very much strangers to, and have little thought on. And then, is not true Virtue but only another name for being religious?  
Thirdly, Religion then being allowed to be a reality (as I do not doubt but upon due consideration of what I have before desired may be considered it will) I only further beseech such persons to consider, how miserably behind hand they are in the matters of greatest necessity, and of truest concernment to themselves of any thing in the World. How many sins have they, which lie unrepented of, who never yet seriously thought of repenting any? How many lusts to be mortified, who never yet heeded that they wore any such thing? And what a World of work have they to do, who never yet so much as attempted any thing of the serious work of life? In a word therefore, I beseech them to peruse and consider what hath been abovesaid to the idle man: the case of both is alike, and the same considerations and remedies are most pertinent and applicable unto both; and will I doubt not, where closely laid to heart, bring the vainest spirit to the serious practice of devotion (which we have elsewhere laid down) and by that to true and endless Beatitude.  
Sect. 7 The last sort of Impediments in sacred things arising from ourselves is, Passion and inordinate affection, the violent and lasting disturbances whereof put many besides, not only their holy, but common duties, leaving in them little of man, but the shape, and that to sometimes strangely disguised. Those passions which more commonly thus tyrannize over the Soul, are love, and anger, and grief. I am content to distinguish love from lust, and to take it for the affecting a single person in order to an honest marriage. Where it is otherwise, it is most extravagantly inordinate. But even this, in many younger persons, obtains a strange dominion over the Soul, usurping their thoughts and time, and employing them wholly in Visits, Rhimings, Apparelling, little purveyances for gratification of the Paramour, fears, hopes, complaints, and innumerable like phantastics; to all which, not only devotion, but even sleep and food, many times give place. In like manner the angry man meditates only revenge, rowls in his mind the circumstances of the affront, neglect or injury he hath suffered, inveighs, rails, perhaps curseth, rageth, and indulges the turbulent quest of wrath, till it commences malice, or a settled hate: and then as it shall at any time by fits revive, it will be able to command both thoughts, and time, and all his powers. In many is grief no less tumultuous, especially that conceived for loss of friends. We may frequently observe bereft one's strangely transported into an heedlessness both of God and themselves, thinking of little but the actions or persons of their deceased beloved's, impatient of any other discourse, and besotting themselves with continued moans and tears, and so both diverted from and indisposed for sacred employments. Now as to all these or any other affections we are to esteem them inordinate; first, when they disturb and blind reason and man's practical judgement, whether they do that by tamer prejudices injected, or by more boisterous commotions. Or secondly, when, though they have not prevailed to blind reason and Conscience in its Process, yet they overbear all its genuine dictates, usurp its power, and command the headlong man (by them become a demy-brute) into what ever they suggest.  
Sect. 8 The cure of this evil must be by mortifying and mastering the Usurper. Which that we may the surer do, we must first consider his power. The shorter his reign hath been, the more easily will he be deposed. First, if we remember ourselves only to have been now and then in a passionate fit, our business will be only to prevent that passions recurring. But, secondly, if the inordinacy of passion be become customary and habituate, not only preventive means must be used but extirpatory.  
In the former case, I say, we are chief to take care for the preventing inordinacy of the returning passions, which we find to have infested us. And that will be done, first, by studying the particular occasions, which have raised passion to such excess, and either avoiding, as far as may be, the things themselves, which have been so unhappily instrumental, or arming ourselves, and providing; if they cannot be conveniently avoided, (which, till we have a little mastery of ourselves, were safer) to manage them with temper and calmness. We must resolve, it shall not be in the power of each Child and trifle to disturb our quiet and reason. To this purpose we are to consider, what it is in us which hinders such temperate management; possibly some other lust (whence come Wars and fightings amongst you but from your lusts, etc.) and then care must be taken for the removing and mortifying that. For instance, in the case of anger; Reflecting on myself, possibly I find I have, or too ordinarily do betray a pitiful and impotent Spirit, by talking myself into anger; which to the end I may remedy, I consider first, whether I can avoid contesting discourses. And finding it in a manner impossible to live in the the World (at least in my own particular station) but I must sometimes be engaged therein; I examine what it is hinders that I cannot discourse any controversy, but I run upon this rock of passion. Searching then the causes,. One haply I find to be, an high conceit of myself which begets contempt and secret scorn of others. If therefore in discourse any keep not that distance, which my pride thinks meet they should, or seem other ways by themselves or others equalled to me, my displeasure is moved and rage presently inflamed.  
A second reason, but flowing from thence, possibly may be ambition, and a desire not so much to be learned, as to be reputed such. It may be, I cannot endure to have my reason overmastered, when I have once engaged, or to give place in any knowledge which I pretend too, and yet too rashly pretend to all.  
Again, it is not impossible but that Covetousness may be a partial root of this evil: For desiring a rise, it may seem a prudential mean hereto to be ready by all methods (of which I may think overtalking others may be a vulgar one) to represent myself as one who deserves it.  
The only course then here, for certain prevention of inordinate anger, is to endeavour the mortifying pride, ambition, and worldly-mindedness, to take up mean thoughts of myself, and be content with my present station and moderate provisions. But for as much as the forementioned occasion of this passion may be much avoided, and many a contest waved, I must therefore, as far as may be, endeavour that, by resolving and taking care; first, not to put myself on disputative discourse without due enforcement. And if, secondly, upon such engaged, to discourse ever with memory of my own infirmity, and a jealous watch over my waspish mind. With such caution armed I shall prevent the hurt, though I could not avoid the danger.  
For the better practice of this first rule, it will concern us, that we often consider our business before hand, and avoid, in person, such matters, as may embroil by employing friends, resolving rather to sustain and devour little losses and affronts, than forfeit our temper and calmness, or some other little expedients, which prudence will suggest. 'tis true indeed none of mankind hath the power of prescience, nor can we foresee all the circumstances and perplexities of our affairs, but such a general prospect of them any considerative man may have, who pleaseth, as may help to deliver him, if discreetly managed, from a multitude of extravagancies of this kind.  
A second rule will be (where the first hath not, or could not be practised) that, when we find occasions administered and passion now working, we repress it early, by consulting reason and our own resolutions of a calm, or, if this cannot be, by diverting the passion by other employment of our senses and powers. In love; if looks inflame, I can divert them, and go and contemplate a Skeleton, etc. In anger; if discourse embroil, I can shut up my mouth, or leave the Company, or engage in other discourse with some more unconcerned person. In grief; if I must indulge lamentations and tears, I can go to Prayers, and there vent them, turning natural affection into grace. If either of these rules take place the passion arrives not at its height, and so the discomposure is prevented. But suppose the winds up, and the tempest strong, what course then to be taken so to govern the swollen mind, as that it may not rage's beyond Devotion?  
Here the way will be, first, while the memory of every passage is yet fresh, to fit down and consider, how strangely we have forfeited our selves, what Fools or Beasts we have been. Where was our reason, and those noble powers, by which we should have justly weighed, and gravely born all occurrences of life? Remember, peevish man, the commotion of blood and spirits thou now feltest, yea but the very outward change of visage, which in like fits thou hast seen in others, and hadst thou had patience to have looked in a Glass, mightest lately have done in thyself; and how unproportionable these tumults to their true and first occasions? Further, what dishonourable violations of what became thy degree, hast thou been guilty off? What mean condescensions must thou be put to in the end for reconciliation? In a word all considered, will not the sum easily shame thee into penitence, and an holy confusion before God, and so bring thee on thy knees.  
But if the passion be so headstrong as that it expectorates such consideration, and seems not only an Impediment to Devotion but to thought too, headlong as thou art run into thy Closet, and fall down before God: thou hast helps, pour out such Prayers as thou canst, and if thou canst pour out none, kneel silent, and, as if by a mute confession, show to Heaven, what thou canst not express, thy disordered Soul; this practice shall either appease thee, or turn thy passions which way they ought, into more fervent Devotions.  
This I trust may cure a fit of any passion: but where it hath got through frequent indulgence an habitual Dominion, the cure will be longer and more difficult, yet may it in good measure be effected; first, by refraining the actual eruptions of that passion, whatever it is. For it is sure, as it got this head by frequent Victories of reason, so by the same it still maintains its power. The former rules therefore are here with care and Conscience, and invocation of the Divine Blessing, to be again looked to and practised.  
Further, it is to be considered, whether common way of life, diet, converse, and business, occasion not this enormity; and if it do, what may be changed or redressed in any of these points is carefully to be studied, and put in execution. It is certain, nothing ought to seem dear to us in respect of our Souls; and we are to remember, the nourishing any inordinate passion in them, makes them properly unfit for Heaven, and breeds within them something of the very essence of the Hellish Estate, habitual disorder and inquietude.   

Chap. V.  
§ 1. The former generals useful in particular Cases not named. § 2. Schism prejudicial to Piety, and a grievous sin. § 3. Remedies thereof. § 4. The Conclusion of the whole discourse.  
Sect. 1 WE have thus surveyed the most common Impediments of Devotion or the Divine Worship, together with their proper redress or methods of removal. It is very possible addition might have been made of more particulars; but those I presume either more rare, or at least reducible to some of the more general heads mentioned, and so removable by the same methods. For instance; Curiosity, if referring to objects of knowledge, and importing a busy enquiry into things inconsiderable, uncertain, or not determinable, may hinder many a sacred Office; but is reducible to the head of Intellectual Pleasures: If to Habit, to the head of Vanity in Apparel; If to Diet or bodily Ease, to Sensuality; and so of many others.  
Sect. 2 Only one thing offers itself not yet touched, because an Evil not so much from a single Enemy, as from a complication of their joint malice and poison; and that is Schism, a notorious Impediment of public, and blasting of private Devotion. And this, I say, though chief sown in the World by the Devil at first (whose work from the beginning it hath been to divide) yet now propagated by a World of his Agents, and would seem even innate in the proud pragmatical tempers of some men. It could not therefore so fitly be referred to any of the three Classes mentioned, as here spoken of by itself, because deriving from all the originals of the other three. Now by Schism we know is meant a separation from the common body or Church of Christ, by Doctrines, practices, or modes of worship of our own, contrariant to its determinations, laws, or customs. But as this sin is common amongst us in this Nation, it signifies nothing else, but a separation from the Communion of our Church, a modelling little Congregations according to rules different from the public policy of the Church, or holding with these, so modelled, in a singular and novel kind of Worship. Now this, I say, as it is evident by plain experience and matter of fact, that it takes off great numbers from the public Worship of God, so is it certain from Scripture, that it very much blasts their private Devotions, both by debarring the persons peccant of those blessings of Heaven, which otherwise they would have received; and many times bringing upon them heavy judgements and calamities. Dreadful is that which we read of Nadab and Abihu, who but for burning the incense upon common fire, were themselves burnt up before the Lord. And that of Vzzah, who out of a good intent, as would seem, supporting the Ark, which belonged not to his place and function, but only to consecrated hands, was struck dead in the same moment. We read not that in any other points these deviated from the common laws: and if so small violations of order brought such dismal wrath upon these persons, what may those expect who at once reject in a manner all the Orders and Laws of the Church?  
I know, the persons chief guilty of this sin will pretend their cases different from those of these men, because they violated Order evidently instituted by God, whereas themselves only offend against humane Constitutions. I answer hereto; first, the public worship of God is certainly no humane but divine constitution. And, secondly, those laws, which are made by the Church of Christ, for preservation of order, peace, and unity in the said Church, being not contrary to any written law of Christ, are not to be esteemed purely humane; being that the Church was invested by Christ what is this, but to prefer our own opinions before the confessed commands of Christ? The present separation then from the Church of England, by her Nonconforming Sons (if yet some of them may be called Sons) is not justifiable, and therefore (as by what hath been before touched appears) mischievous, and a great hindrance and bane to true piety.  
Sect. 3 For remedy then of this evil: Let every person tainted herewith; first, endeavour to satisfy himself of the real sinfulness of Schism, as being a plain violation of the Order and Institution of Christ, directly contrary to the Doctrine of his Apostles, especially St. Paul. 1 Cor. 1. 11, 12, 13. and Chap. 11. 18, 19, 20. and in many other places: but most pertinent to the present practice of our Schismatics. 1 Cor. 14, 26.  
Being thus seriously convinced of the sinfulness of Schism, proceed we secondly, to the consideration of the danger and mischief thereof: first, to ourselves in particular. As long as we live in any known sin, and such an one is Schism now to us, we cannot expect from God the pardon of our other sins, his favour, or the acceptance of our persons and Duties. Not only the ploughing (or common works) of the wicked are sin, but even their Prayers and holy duties an abomination. Besides, what unspeakable benefits do we lose hereby? The influences of God's Spirit are always most plentiful in the public Assemblies. The administration of Divine Ordinances, there most solemn and affecting. The presence of so many serious and devout persons, whose Prayers may fetch down blessings on them, whose own Prayers would not be heard; the united supplications, Devotions, and consent of all (by the promise of Christ) more prevalent, the interest in the Prayers of the Universal Church of Christ (or all the faithful every where) which, while we hold Communion therewith, daily are presented before the Throne of God in our behalf; all these are of great efficacy and considerableness both to our secular and eternal weal. Shall we then, for the humouring a peevish nature, or proud conceit of our own, forfeit so great benefits, and run headlong into so dreadful danger?  
But than secondly, as to the mischief Schism doth publicly to the Church of Christ and Christianity itself, that also ought to be considered, though it be so various, as that it is not easy to comprehend all points thereof. First, it administers proper scandal unto others. How many plain honest persons are turned out of the plain and certain way to Heaven, others entangled and hindered with scruples injected by the continued and multiplied Schisms of such, whom they converse with; some induced to do what they think unlawful, others to reject that which being in itself innocent, and enjoined them (and quietly it may be before by them used) they cannot refuse without sin. Thus hereby we destroy, not only ourselves, but even our Brethren for whom Christ died.  
Further, secondly, doth it not beget contentions, envy, wrath, and implacable hatreds, which the very Scripture specifies to be a proper part of the Heathenish Life? Are there any feuds so irreconcilable, as those, whose grounds are pretendly Religious dissents. And then, thirdly, can there be any other such disgrace to the Gospel of Christ, as that it should promote and foment what it came to overthrow; the Kingdom of the Devil, Heathenism, strife, malice, rail, bloodshed, and the like? Hath it been so long in the World to no better purpose? What then may Atheists and wicked men say of it, and how justifiable (through our practices) seem their Blasphemies? Again, fourthly, may it not be observed that Schisms still have ruined those Churches where they have prevailed? Nay, lastly, do they not destroy common Christianity, and induce Atheism and Irreligion? Is it not plain, that men having once departed from the Church, make no end of swerving from the truth, till they come to plain Atheism? Being seduced to think their first Faith false, they espouse a second; and as they advance in novel speculations, they are tempted to suspect their second persuasions, and then take up third ones contrary to both the former, and so onward, till reflecting upon themselves, and seeing or imagining they have been deceived so often, they conclude all Religion to be but a deceit; and accordingly cast it off? Is any thing more observable amongst our present Schismatics than this? To conclude then this point of the mischievousness of Schism: if the peace of the Catholic Church, which we by Schism rend, or interest of the Gospel, which we hereby dishonour and expose to the Blasphemies of its Enemies (by us justified) if the prosperity or quiet of this our native Church, which as far as in us lies we embroil, be at all dear to us, nay if we have any belief of, or respect and tenderness towards Christianity, or any Religion at all; if we are touched with any regard to the Souls of our Christian Brethren, or wear any love and concernment for our own Souls; by these and all these, as we would not have Religion driven out of the World, nor ourselves shut out of Heaven, are we engaged and conjured to leave off Schismatical practices, to mortify all inclinations thereto in our hearts, and to live in Communion, with and Conformity to our Mother Church.  
Being thus cordially sensible of the sin and danger of Schism, for the surer reconciling our minds perfectly to the Church; thirdly, let us study and endeavour to inform ourselves of the reason, intent, and use of those things, which most offend us in the Church practice. For it is most certain the ignorance of these, is the greatest ground of disaffection to them. A great multitude of people were born and bred up in places and times, wherein the disuse of the present Orders of the Church hath made the use strange to them; and again usages contrary preoccupated their minds with strong prejudices against these. These prejudices must be laid aside (for it is very unreasonable to condemn a law or practice of the Church of God, because it hits not our humour, or we understand it not) and the things in question be considered with a calm and equal mind, and the Church's design, the nature of the injunction, the liberty otherwise left, honestly and evenly ponderated. And if there should still remain one or two small things, touching the reason and meaning whereof we are yet to seek, we are not to be so unreasonable as to decline all because we understand not some little point; but to proceed in an honest and devout Conformity and Communion so far as we understand, expecting quietly, and being ready to receive satisfaction in the rest. And the practice hereof will not only otherwise bring the divine blessing upon us, but especially fill our hearts with Joy and Comfort, from the sense of our own minds being satisfied and peevish humours mastered, and a sweet Communion maintained with the full Assemblies of our Christian Brethren, yea with all the faithful throughout the world.  
Lastly, For as much as it is certain, that Schisms generally arise from particular men's pride and opinionativeness of their intellectual Abilities, he that would throughly root this evil out of his heart, must study humility, modesty, and meekness. And truly that man who shall upon serious consideration with himself recollect how often he hath erred, what a multitude of opinions he now hath, in which he is not sure he doth not err, by reason they have not, or are not capable of demonstrative proofs, and again how innumerable things there are, of which he is now ignorant (many sorts and points of different learning) which possibly, if known, would detect to him many an error, which he now embraceeths for a truth, evince many things to be truth which now he judges errors; and finally disentangle him from manifold scruples; he, I say, who shall weigh attentively all these things, will not so peremptorily lean to his own judgement, but that he will be willing to hear other men, submit to elder, graver, or, in this or that particular, better informed judgements than his own; but especially to that which all good men believe sacred, the judgement of the Church.  
In fine; the two first considerations propounded may be supposed sufficient dissuasives from Schism; these two last means to undermine and root it out of the Soul. And as to what else remains on our parts for its extirpation, it is in our own powers; to wit, that we tolerate not ourselves in Schismatical converse, discourse and society, the bane of honest plain devotion, that we break off such acquaintance that we resort not to, nor maintain Covenant with, schismatical Congregations, that, on the contrary, we return into the bosom of our deserted Mother, and maintain devout Communion with her. Nor need it trouble us, if we have entered into Covenant (as they call it) with this or that Schismatical Congregation, to break with them: for, that Covenant, which took us off from Communion with the Catholic Church, being in itself unlawful (that I say not abominable, sinful and damnable) it is a sin not to reform, that is, not to break it with sorrow of heart, and prayer for forgiveness that ever we made it. And thus if we do, there is no doubt, by the blessing of God, we shall be delivered from Schism, nor with that hinder us in our Heavenly course.  
Sect. 4 In sum, and for a conclusion to the whole, it is apparent, that there is no Impediment of Devotion which is not by care and diligence, through divine grace removable; nor indeed any difficulty in Religion which is not easily superable (any lust which is not mortifiable) by a resolved and seriously devout Christian. Whatever there can be imagined of pain and troublesomeness herein, is only in the first attempting the evil habit, we are to deal with: when we have once broken ourselves of the bad custom, holiness will be easier to us than vice; at least I may say, we shall have less trouble to answer the solicitations of the flesh, and repel the attempts the Devil and wicked World make upon us, than we had formerly to lay or keep asleep Conscience, or procure from ourselves leave that we might sin.  
Let our our loins therefore be girt about and our lights burning. Let us stir up the gift of God in us, and be true to ourselves in a faithful employing both natural powers and divine grace, and no doubt our enemies will fall before us, all the Chains and weights they would cast upon us shall fall off, all their Cords drop asunder, and their machine's miscarry; nor will there any thing of molestation remain, but only the sweet memory of having overcome it. The pleasure of devotion, and a clean breast kept thereby, will sweetly constrain us to a strict observance of it: nor shall we be in a manner able to impetrate from ourselves a dispensation for its neglect. And this daily faithfulness in holy duties, and converse thus maintained with God, shall not so much with Moses' make our faces to shine, as embellish our Souls with the beauty of holiness, and replenish our Consciences with serenity and glorious joy. We shall be able to see Heaven, though not with St. Stephen opened, yet with St. Paul prepared for us, and bless God not so much for making it, as making the way thither piety and virtue. We shall so transform our lives as well as our selves, that to live will be but to Conquer, and we only seem to pass as it were from one Heaven to another.  
The End.    

THE REASONABLENESS AND NECESSITY OF A POSITIVE WORSHIP. And particularly of the Christian Worship.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocl. 
LONDON, Printed for John Martin, at the Bell in St. Paul's Churchyard, M DC LXXI.   

A DISCOURSE OF THE Necessity and reasonableness of a Positive Worship; and particularly, of the Christian Worship.  
The Introduction, propounding the general heads of the discourse.  
Remembering that all conclusions beget so much the fainter persuasion, by how much in their deduction we have proceeded to a greater distance from first and necessary principles, I shall endeavour in the cause undertaken to keep as near to indubitable or allowed foundations, as I can. And if I shall make it evident; upon the admitting the justice of providence, that we are enforced to believe, some such revelations as Christians pretend to, must have been, and by them the institution of a positive worship, and further upon view of the supposed positive worship, if it appear in all its parts to be such, as that the supreme God proceeded not arbitrarily, and by a mere Sovereign power or humour, in its institution; but therefore appointed this or that, rather than another Office, because aptest to secure the good of man, that is, to plant and radicate virtue in him; between which, and humane happiness, there is, according to the order of nature (which himself, before such institution, had framed) a necessary connexion; I conceive I have done enough to persuade any rational person, that he ought in all reason to pay such positive worship, which, by such institution and its own natural conducency to his happiness, he perceives to oblige him: that is, I have evidenced the necessity and reasonableness of a positive worship, and of such an one as we pretend to. And more particularly, as to the Christian doctrine and worship, if it shall appear that the very frame of its History lies so, that we cannot with any tolerable sobriety disbelieve, either the History, or the doctrine which it implicates, the very tradition itself carrying in itself so convictive evidence of its truth; I may then conclude, that we have the greatest reason to receive and practice; particularly, every such particular office of worship as that Christian doctrine prescribes, and none other. And though I shall not adventure to call these demonstrations; yet I hope by such time as I shall have done, they will be found for the most part to come as little short of such, as the nature of my subject will admit.  
Briefly and distinctly: I suppose it will be allowed, that positive worship is to be paid, if there be any such by the supreme God instituted and commanded. Now I pretend, that first, the institution of some positive worship follows, admitting the justice of Providence. That, Secondly; in that positive worship supposed by Christians obligatory, there is such conducency to virtue (on all hands acknowledged the principal necessary) as renders that worship most fit to oblige us, and every way most just and reasonable. That, Lastly, besides this, the Divine institution of this particular Worship, de facto, is irrefragably evident from the certainty and undeniableness of the History of Christianity, and of the Scriptures.  

Chap. I.  
§ 1. A fuller proposal of the first point, viz. That some positive worship there must be, and three propositions to evince it. § 2. The first proposition proved. § 3. An objection answered. § 4. A second answered. § 5. An illustration of the insufficiency of reason to bring men generally to virtue out of History. § 6. A third objection answered. § 7. The second proposition proved. § 8. The third proposition proved. § 9 Objections in common against revelation and divine records answered.  
IT is not unusual for stubborn dogmatists when forced from some beloved principles by their detected absurdity, to seem liberally to grant what they are no longer able to deny; and notwithstanding all their concessions (in common appearance, to the prejudice of their cause) to pretend their cause no whit enfeebled, and their persuasions as unshaken as ever. Thus (to omit the tracing this practice in men of other interests than those we have to deal with) many pretended Masters of reason, who a long time would fain have persuaded themselves and the World, that the Being of a God (or provident Creator and Governor of all things) the Difference of good and evil, the Immortality of the Soul, and different Estates in that immortal life, were but the frauds of Priests or stratagems of some deeper Politicians, seeing now that they can no longer maintain their doctrines against that convictive evidence, which enforceth their contraries, are content at last to admit a Creed consisting of these Articles named, and generously allow what (against their wills) they see demonstrated. But in the mean time they stiffly contend, that the only worship of this God, and sole condition of such immortal happiness is virtue: Nor do men need Prayers, or Sacraments, or Priests, or what they would be content to have named appendent Cheats. And then as to the name of virtue, that they will be sure so to explain, as to leave a Latitude for their own vices. So that in fine, though some of the outworks of this Troy be yielded upon constraint, yet the body of the City is kept strongly, the Helena still held in fast embraces: they may be (as pretended) by the Warranty of Reason, as profane and scornful of Religion, at least of the Christian Worship, and so in the end of all virtues purely Christian (such as mortification, Self-denial, etc.) as ever they were.  
Against these we say, that if they will be reasonable and impartial, and admit the same evidences in this case as they do in others of like nature, besides that Natural Worship of God, which consists in virtue, and purely natural acknowledgements of him, both they and all men must confess Offices of Divine Worship by Positive right; such as in Christianity are, Prayer and the Ministration of the Word and Sacraments. Which thing we trust to make out by these following propositions.  
1. That it is but Reasonable to believe that God hath revealed his will to man touching such things which he requires of him in Order to his happiness.  
2. That it is but Reasonable to believe such revelation should determine the Offices of Divine Worship.  
3. That holy Scripture (or that revelation which acquaints us what God requires of us in order to our happiness) pretends to prescribe to us by what acts God will be worshipped, and it is but reasonable to admit generally what it in this case prescribes.  
Sect. 2 First, I affirm it reasonable to believe God hath revealed his will to mankind in such things which he requires of him in order to his future happiness, and in default of which man becomes after this life necessarily miserable: or in the words of an Adversary, that the supreme God hath delivered Oracles with an intent to oblige mankind. And I affirm it reasonable to believe this, because it is not only possible but facile, and supposing the providence and justice of the supreme God (which are granted to us) necessary. Certain it is nothing can circumscribe the power of an Almighty Agent, but the making contradictions together true or (by which we mean the same) impossibilities. Now what contradiction is there here, that the supreme God should signify his Sovereign will?  
Nay, is it not contradictious to say it is not possible he should? For as it is beyond control demanded Who made the eye shall he not see? Who planted the ear, shall not he hear: so is that also as irrefragable, Who made the tongue shall not he speak? Who gave man a power and means to signify his conceptions, shall he only be left in a necessity of eternal silence, or an impossibility of uttering his great mind? Possible than it is: And further, is it not contradictious to think it difficult? He who made all the senses, and so contrived his Creature Man, as that he should generally take in his knowledge by his senses, shall he be more unable to communicate to him the knowledge of his will by his senses than by the intricate and more perplexed, and dubious ratiocinations of his mind? Besides, what can be dsfficult to him whom nothing can hinder? And what can hinder him to whom it is as easy to annihilate what hinders, as support it in that being which it never had nor maintained without his influence? Thus far then reasonable this is to be believed because possible and facile.  
And I say supposing (what is on both hands allowed) the providence and justice of the supreme God, it is necessary his will should be revealed, in matters which are of such concernment to mankind as that upon them the happiness or misery of an immortal Soul depends. For admitting the providence of God, we have admitted he rules and governs the World: and the rule which he exercises over every thing (if it be not tyrannical and arbitrary) must be supposed suiting with its nature: He governs therefore his reasonable Creature by a Law, that is, by a certain rule of life prescribed to him, to which rule if he square and conform his ways, he shall be happy, but if he prove refractory, miserable. Now that God should require obedience to a Law, and that too under the penalty of everlasting misery, and yet this Law never be promulged, but reserved in the arcane of his own unsearchable mind, is tyranny altogether irreconcilable with justice.  
Sect. 3 Nor can any thing be brought to invalidate this necessity as far as I am able to see, except it should be boldly said, either that God requires nothing of man in order to his happiness, or nothing but what he may sufficiently see and know by consulting his own mind. The first of which, I cannot think any person will so forfeit humanity, as to venture on; and the second, those, against whom our discourse proceeds, cannot, if they will be constant to themselves, pretend.  
The first I say I do not conceive any man can persuade himself to say, at least to believe. For let us consider its contradictiousness to all manner of pretensions to reason. Suppose any who would be thought a rational person to aver, God requires nothing of him nor any man in order to his happiness: yet is that man in the mean while conscious unto himself (possibly conceited of the strength) of his reason; and (being we suppose him to believe a Creator) conceius himself endued with this reason by that Creator, that is, by God. I say then, being he believes God requires of him nothing in order to his happiness, he believes God gave him his reason either not to use it, or, if he pleases to abuse it. For if he believes God gave it him to use in any way, so as not abuse it, he must believe God gave it him to the end he might do things worthy of it, that is, be virtuous and thereby seek his own felicity. But this he pretends to disbelieve, for he avows God requires of him nothing in order to his happiness, therefore not the right use of his reason. So that, in fine, if he believe any thing, he must believe God gave him reason to abuse it, and by actions contrary to its dictates, reproach both it and its Author, or else that he gave it him for no use at all, nor was he, with all his intellectual excellencies, designed to any nobler purpose than the vilest hog he beholds in his own dung. And that any thing in nature, especially of so great moment as reason, should be in vain, he must be strangely unreasonable, and (as I before said) have forfeited humanity, that can affirm. Again, if these gross consequents could be avoided, which I see not how they can, yet is this proposition most contrary to those other allowed principles of those, with whom we have to do. For if God require nothing of us in order to our happiness, it must follow, that all men, do what they please, shall be happy, or, do what they please, miserable, as it chanceth, and so consequently, that either, first, God cares not at all for mankind (for if he did care for them he would not in the matter of greatest concernment have left them exposed toso wild hap, having as is supposed neither in a natural nor supernatural way afforded them any light to direct them to happiness) which destroyeth divine providence above supposed; or secondly, that without any consideration whether the men have done well or ill, he placeth some of them in happiness, others in misery according to his own humour, which destroyeth divine justice. (For even the Supralapsarians (as we call them) allow, & all men must, that God cannot with a salvo to his justice damn a man without respect to his crimes, albeit those Doctors named pretend he may reprobate men or pass them by absolutely, and without any such respect). I say the one of those two must follow: for if nothing being required of man in order to his happiness, notwithstanding man become happy, this he obtains either by an happy hit, or by course of nature, or by God's determination and providence: a fourth way I think cannot be assigned. If the first, than the first consequent before named stands, and there is no providence. If the second, viz. that nothing being required of man in order to his happiness, yet man by course of nature becomes happy, it must then follow all men become happy which is contrary to another allowed principle of different estates. If the third that men become happy by the determination and allotment of God, that must be either respective or irrespective. If irrespective, than our second consequent stands and God is unjust in damning or allotting misery, that is the highest punishment without respect to sin. If it be respective to the persons lives, manners or tempers, than somewhat is required of men in order to their happiness, viz. that they be virtuous or some such thing, upon respect unto which God will adjudge such persons unto happiness, which is the thing we contend for. It remaineth then that God requireth something of man in order to his happiness.  
Sect. 4 But, if it be said that God indeed doth require something of men in order to bliss, but yet that only such which generally men's reason will suggest to them without revelation, as to that I say, that it agreeth not with the principles before in common supposed, and I may add also, not with what hath been evinced in the answer to the former objection. First it agreeth not with the principles before in common supposed: for it is agreed (if not proved) that he requires of man to be virtuous: now that a man in a pure natural estate, and unacquainted with any Divine Oracles, should attain an exact or sufficient knowledge of all necessary virtues, is unreasonable to affirm, and contrary to the experience of mankind. There are two things as to virtue necessary to be known, to bring a man to the practice of it. First the nature and particular kinds of it, and secondly the obligation which lies upon men to pursue it. And who is ignorant of either of these two, either can or will never be virtuous. Now though we, who stand upon the top of the hill, have even by reason a prospect of both these, that is having consulted Divine Oracles, and humane Monuments touching these matters, see the connexion and dependence of virtue and happiness, and again the reasonableness as well as the nature of particular virtues, yet that those who grope after truth in the black and foggy bottoms of barbarity or Heathenism have sufficiency of light by innate reason, without the rays of Revelation, to see all this, is I say extravagant to affirm, and contrary to what we see, by plain matter of fact, to have happened. For consult the attainments of such as we speak of. What dismal shapes would virtue wear (a face as grim as a Gorgon, and which would make us overrun it, if it did not astonish us too much) were we only to receive it by the Pourtraicture of some of our old Druids or other like foreign Masters of the barbarous philosophic Morals. An Aristides it may be in an Athens, a civilised place and a City long devoted to all literature and inquiries, reasoned himself into strict justice; but this too with much more rigour and Cynicism than he needed. And a Socrates it may be himself into more universal virtue. But had these, even with such advantages the knowledge of all necessary? or if they had can it be said they saw the indispensable obligation which lay upon them to the practice of all they knew? How then did Socrates, when he had arrived at the sense of the intolerableness of Idolatry, and the Heathenish Worship, and more sober notions of the deity, yet, in a manner to his last, frequent their public Altars and Temples: To take him in the words of his most Zealous Patriot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Xenophon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sacrificed to their Gods both at home and at their common City Altars. He used too the very Heathenish Divination. How then also doth our deservedly admired Stoic give it as a Precept; It is indeed the principal matter 
Epictetus.  of all Religion to have true conceptions of the Gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Notwithstanding all men ought to offer drink-Offerings and Sacrifices, and first-fruits according to their Country usage. Evident it is, these the best of the natural moralists either knew not that Worshipping of Idols and Devils, when they knew the true God, was an intolerable evil, or that they dissembled it, and taught contrary. It must needs be granted by all (not to speak yet of a positive Worship) that some acknowledgement or natural Worship of the true God is a necessary part of virtue. These men, though having some knowledge of the nature and being of the true God, not that we read of worship him, on the contrary worship false Gods and teach that men should do so. Which certainly they never would have done, had they either sufficiently known that to be virtue, or the indispensableness of their own obligations to it. And yet (alas!) what are these to the Mass of Mankind? Two or three to Millions of Legions? Had these extraordinary persons reasons (raised by all their advantages and in all probability from traditions, which if pursued to their Fountain head, most likely derived from revelations and Scripture) been a sufficient guide to virtue as to them, yet could we not but conclude revelation necessary to the rest of mankind, that is, to all the World, except three or four. But we find it reasonable to conclude even these men ignorant of some necessary Virtues, that is, of what was of such concernment to them, as that their happiness did depend thereupon. Nor can we Christians conclude these men saved by God's common way, but by a more than ordinary act of grace, Almighty mercy dispensing with their ignorance (possibly their infelicity more than fault) and pardoning those vices in them which were its natural consequents.  
Sect. 5 This point of the insufficiency of mere natural light to lead men generally to virtue (and so its insufficiency also to bring them to happiness) will be more clearly illustrated by the history of mankind in those ages wherein they had little or none other guidance: which although it be not where extant, save in Scripture, yet being that we here produce it as an illustratory and corroborative rather than a principal proof, no adversary can justly tax us of prevaricating for our touching upon it. Between the Creation (a point supposed to be agreed on) and the Flood (if any such there were) that is for the space of about 1657. years, it is not pretended there were extant any such things as divine Oracles for the guide of humane life. And if it be said the tradition of the Creation and of God, and of the dictates of right reason, could not but be much fresher in the World, than without supernatural means they were likely to be in after Ages, because two or three men's lives might reach from the beginning beyond the end of the (supposed) old World, so that several persons alive at or little before the flood might be able to report what they immediately learned of Adam their Father or Grand Father; whom undoubtedly some of them might personally have known, this is only an advantage to our cause. For if natural reason with the help of so lively and fresh tradition sufficed not to maintain and keep up virtue in the World, as by effect was evident, when it was once (as by Adam, even after his fall, it cannot but be conceived to have been) excellently (though perhaps not most perfectly) known; much less than did or ever would it singly suffice. Now let us view the sacred records touching those Ages. As becometh us, we will, with the ancients, suppose Adam and Eve received to grace and to have lived holy persons. Touching Abel, Enoch, and Noah, it is expressly recorded they were. Touching Seth (albeit the Author of the Eleventh to the Hebrews puts neither him nor Adam into his Registry of Saints) we will believe as much: because such is the Original ambiguity of that Text [Gen. IU. Vlt.] that it may in a manner, with equal probability, import as well him to have been an Author unto men of assembling themselves for the public worship or calling upon God, or him and his posterity (because of better morals than the rest) to have been called the Sons of God, that is, reputed the body of the Church, as on the other and worse side, that he was so unhappy as to fall into such an age, wherein the name of God begun to be profaned by being given to Idols. By this computation in above a thovand half of years, we have five or six virtuous persons, the two first of which were made such, and had revelation, and the rest may in all likelihood be thought to have been such rather by institution and the lively reports and attestations of the truth from their Parent or Parents, who immediately or nearly reached the beginning of things, (which was equivalent in a sort to revelation) than the conduct of their own natural light. If it be said the World was undoubtedly more fully peopled than Scripture records, and so that there were far more Saints than what we read of, I only say, that it is monstrously absurd and uncharitable not to grant either the one or the other; it being the Scriptures business in that part chief to set down the line of our Saviour, and somewhat of necessary Chronology: Yet, that it is very probable, that even from the beginning, virtuous men were rare; Cain (of whose posterity we read not any good) being soon (upon the murder of his Brother Abel) in as good a forwardness to people the World as Adam and Eve his Parents; and even of Adam's other Children (notwithstanding his institutions) many lose: but that it is certain, admitting the truth of the History, that in the days of Noah there was amongst all mankind (than certainly vastly numerous) scarce two virtuous men besides himself, and, as before said, both him and any other such most likely rather brought to virtue by traditionary precepts (as before said equivalent to revelation) than by mere power of reason.  
It is yet further considerable, that after this prodigiously exemplary vengeance of the flood, which swept away in a manner the whole race of mankind, neither could the preaching of Noah, nor the memory of the deluge, or any like traditions, without an express, revealed, and consigned Law keep men in any tolerable morality. Whole Countries could not afford five virtuous persons to save them: nay Lot appears to have been the only good man through all Pentapolis. So that if we may judge of the sufficiency of any means, by the effects they generally produce in order to their ends (and it will be hard to assign a better measure to judge them by) we must say natural reason is of itself insufficient to lead mankind to the general practice of virtue.  
Sect. 6 If it be said that it having been ever the far lesser part of the World to which revelation hath been vouchsafed, consequently there will still lie something of an imputation on divine justice for leaving the generality of mankind under insufficient provision for their happiness, it is easily answered, that though it be hard to assign those places of the known and inhabited World, where it can be proved the Gospel has been never preached, (and surely it is none of God's fault if men will not receive nor retain it) yet that it is but just with God not to vouchsafe men supernatural means, where they do wilfully suppress, pervert and abuse the natural, though not of themselves sufficient, yet preparatory and introductory to the other. And that divine justice, in the denying these dignations, hath observed this method, our sacred Books do pretend, when they tell us, that even as men have not liked to retain God in their knowledge, God hath given them over to a reprobate mind, that is, he hath punished wilful ignorance and error by indulging or letting them alone. Of which sin we have all reason to conclude the most benighted world notoriously guilty; and so (consequently) divine justice must be acquitted.  
To conclude this point then: God requiring us under pain of eternal misery to be virtuous, the rule of which, and how indispensable our obligations to it, we cannot sufficiently know by sole light of nature that is, without revelation, it must needs follow, God hath revealed his will as a rule in this case, if he be just: for to inflict endless misery upon us for not obeying that Law or following that rule of which we never could come to sufficient notice, by reason of his own concealing it from us, is tyrannical. But as on all hands such imputations to the supreme God are abhorred, so is it too confessed that vicious men by the decree, sentence, or will of God are hereafter miserable: therefore is it necessary that God should have revealed his will, and consequently reasonable to believe he hath, which was our first position.  
Sect. 7 And our second, which will be less troublesome, is, that it is but reasonable to believe such revelation should determine the offices of divine worship.  
For as we have concluded revelation upon its necessity (supposing divine providence and justice) so where necessity pincheth most (as I may so speak) there ought the revelation to be most clear and definitive. But of all points of humane duty, it is most of all beyond the sphere of man's reason of itself to find out, how the supreme God will be worshipped: therefore ought revelation most clearly to have determined this matter.  
All virtue must either respect God, our selves, or others. What becomes our selves, or is that honour, care, and reverence we ought to do ourselves, we may in some measure collect, partly from the ends to which nature hath fitted our powers and faculties, partly from the natural habitudes and conveniencies of things: but, because single judgements may fail and mistake in their reasonings and conclusions, more safely [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] by reflecting on those things in which mankind seems agreed. But I confess (as before intimated) the rule uncertain: because 'tis difficult to find this consent of mankind, and possible to find much consent in vice. Again what are the duties I own to mankind, I may in some measure collect partly by the former rules, and partly by considering what things conciliate, maintain, and preserve humane society. But here again is danger of destructively ering; because many societies have been contracted and entered upon bad conditions, designs, and laws. Which though a wise man, who looks from beginning to the end, may in many points discern, because possibly he may discern the vices, they have combined in, to have destroyed those societies, yet the wisest not being omniscient, and the most of the World not being wise, but considering things by halves, or scarcely so, therefore even in this point (as before said) will revelation be necessary. But now as to what concerns the worship of God the sum of what is collectible from contemplation of his nature and mine own is, that I own him homage and aught to acknowledge it. But how I shall pay it, how he will accept this homage testified, whether by a bare profession of it to the World, or by some acknowledgements of it directed to him, and then of what nature those, whether made by sacrifice, and of what, and how? Whether by slaying the sacrifice (to deter men from real guilt by punishing the imputative) and so by burning it, or else giving it to the poor that want it, as constituted by their poverty God's receivers (which may seem more reasonable) and then how often this must be done, how much time spent in this worship, whether this mute acknowledgement will suffice, These and a multitude of such points I can never know, but by knowing the will of this God, and this will I can never know except he will in this point signify it. Besides daily experience teacheth us all superiors best like those testimonies of homage, which themselves appoint. Had divine Oracles therefore appointed none, mankind might justly have doubted the paying this or that or any, because the act materially might more offend than the intention and formality please. In sum then, it being as before said reasonable to believe, some revelations there are, and besides, most necessary that in the case of divine worship above any other, the particular offices should by revelation be determined, because they can less than any other offices (nay not possibly) be satisfactorily found otherwise, and are in danger even as to what might be conjectured to be totally neglected, except particularly defined, it is but reasonable, nay we are by reason enforced, to believe divine Oracles have determined (or delivered) to the World, divine worship, which was the second position.  
Sect. 8 The third hath two parts, and affirms, first, that holy scripture pretends to prescribe by what acts God will be worshipped. And as to the old testament the thing is notorious. Above one third of the Pentateuch was taken up in giving order touching those services, which God then required of that people, to whom it was directed. Now for the New Testament, if I say, that besides that purely inward worship of Faith, and Hope, and Love, and the sweet conspiracy of other Christian graces, it requires of us to Worship God by Prayer, by devout frequenting the ministration of his word and Sacraments, and generally to acknowledge God and Christ, and the Christian Doctrine by a public confession and profession of Christian Faith, I do suppose I need fear no contradiction; all these being not only expressly specified therein, but made matter of particular precepts which enjoin them as part of the condition of happiness, and under pain of eternal misery. Wherefore as to this point, of holy Scriptures pretence, it will be needless to speak farther.  
Secondly; that it is but reasonable to admit the prescription of holy Scripture in this Case, I affirm from the evidence of the verity of Scripture. I intent not here to expatiate upon the known arguments which are of that common place, but assert only that Scripture ought in reason to be received, first, as being in the possession of an infallible authority in matters of Faith, which it justly hath from the evidence of those common arguments which enforce it (Touching which more will be said in a place more proper, when we come particularly to consider the Christian Worship) and then secondly not being at all obnoxious to those challenges which the Theists (otherwise called the New modish Atheists) make against all Divine Oracles. And they are briefly these. You are to prove, say they, that the supreme God doth utter Oracles or ever speak with an articulate voice. That he who heard the Oracle was then himself, sed neque externatum nec delirum nec semisomnem fuisse. That it was intended to oblige all mankind. That this Oracle was by him who heard it faithfully rehearsed to the people, or if need recorded. And lastly, that the Original Copy was with such fidelity preserved, as that transcriptions might at all times be rectified by it.  
As to all which we say they are partly proved already, and partly needless to be proved by us, by reason of their impertinence to our cause.  
The necessity of divine revelation hath been above made out. That the supreme God should immediately by himself speak with an artioulate voice we do not, or need not pretend. For in himself he is a pure mind; and as such, we ascribe not to him immediately the actions of a body, such as speech is: But that he is able to cause an articulate voice (by a thousand means which omniscience can contrive) to be uttered, and directed as from him, and as infallibly as if immediately from him, cannot be denied, but by destroying Almightiness, or imagining he is not able to do, what in the Creation he did. And what they say against us, makes it in some degree necessary this should be done. How, say they know you the Author of these Oracles not to have been some evil Angel? We say it consists not with infinite goodness and power, which are granted us, to suffer an evil Angel to abuse mankind by Oracles, and not to have opposed the like undeceiveable means of Oracles. Besides evil angels would never have so strictly taught and enjoined virtues, that is destroyed their own Kingdom. Sufficient than it is to any Oracles we pretend to, that the supreme God cause an articulate voice to be uttered and directed as from him, and this is both very facile, and as said, upon our adversaries suggestion, needful. Then as to all Oracles we acknowledge to have been pronounced as from Heaven: we pretend not any one Priest to have been the sole auditor of them. And so the challenge of dotage, or being half a sleep, proves only that they who make it against Christianity are themselves either more than half so, or besides themselves and question. We pretend the Decalogue pronounced as from God, and an whole Nation to have been Auditors, and the circumstances such as leave no possible suspicion of a cheat.  
Thunder and lightning, and the sound of Trumpet for a long space waxing louder and louder, and a thick Cloud upon the Mount, and then prodigious fire and smoke ascending from the Mount as if it had been one great flaming Furnace, and then a lasting Earthquake were the preparatory and precedaneous state to the promulgation of this great law or Oracle. Now these what natural power could effect? And would the supernatural divine power effect or permit, effected, to the abuse of his darling mankind? Again: we pretend when our Lord was on Earth, there was at several times what the Jews called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice from Heaven, and amongst them looked on as the most sacred and  kind of Oracles; there was, I say, such a voice owning him and attesting his mission, but this not pronouncing the Christian Law, but declaring our Lord commissioned by the supreme God to that Office, who being man might speak articulately and God (as we pretend) infallibly. And hereof at several times multitudes were hearers and witnesses, all which could not always conspire in being extatick or delirious. These are the great if not the sole articulate Oracles we pretend to. Now admitting the truth of the History of these, the imputation of fraud in the matter is most unreasonable. And for the truth of the History, there is not only the same evidence as for all History, but (as we shall hereafter see) much greater. We receive Histories upon tradition, or those men's, who were present at the doing those things, knowing and reporting them.  
Now as we pretend all those things to have been delivered by several persons who in plain sort saw or heard, and so intimately understood them, so it is very considerable that there was never tradition so ancient, Lasting and uninterrupted, none ever so Universal, and which hath run through all the habitable or civilised World, none so Autoritative, as having been in all Ages received, and delivered by many the wisest men, who were least apt to be deceived, and the best, who can be least suspected of the design of deceiving; no tradition I say can in all these points match that with which the History of Scripture comes to us. Not to mention that most of the primitive witnesses of those things sealed the truth of their testimonies by their own blood. Now, that so many men should conspire together to embrace violent and shameful ends, that with them Heaven should combine to work miracles in their time, and after them to fulfil their predictions, that in all Ages many the most wise and sober persons should agree with themselves, and those testimonies of Heaven and Martyrs, to abuse themselves and Mankind, is a thing, which who can believe, may be justly said to have together forfeited both his reason and ingenuity. It is reasonable then to receive the Scripture as to the general matter of History, and that being received as a truth, it is not possible to believe the great divine Oracles can be the frauds of a particular crafty Priest; nor therefore is Christianity or the Oracles we pretend to liable to this challenge.  
To proceed to that point which challengeth us to make out that these Oracles were designed to oblige all mankind; I answer it is impertinent. And all we say, or need to say, is that they oblige all to whom they come with such a sufficient evidence of their verity, as delivered. And as to those to whom they thus come not, those very Oracles declare they shall be judged by another Law (none being to be judged by these Laws save those who had them). In the mean time those, who make these challenges against them, must confess themselves bound to receive Christianity, because they cannot or will not pretend ignorance of what they plead against. As to all that now remains of what is charged against us, the sum is, that, admitting what we have hitherto contended for, it is questionable whether these Oracles sincerely descend to us, whether there are not various alterations and interpolations. To which we say; it is certain holy Scripture (whose general verity we have hitherto found no reason to challenge) expressly requires us to receive the substance of Christian Religion under pain of eternal Torments. And it is as certain that it pretends to deliver that substance: (touching letters or particles we contend not). Now that God should require of us to receive the sum of Christian Religion under such pain, and yet not by his providence order that it should come sincerely to us, or suffer that in its essentials it should descend only corrupted, is again irreconcilable with justice and goodness (still we should be damned for what we could not help.) We must therefore conclude Scripture, in the necessaries and substantials of Christian Religion sincere and uncorrupt. Various lections in this point need not create us trouble: for they are seldom or never in passages asserting a substantial, or if one Text, which asserts a substantial, be so variously read, as that the matter is thence dubious, there are others which assert it, in which there is not that dubiousness. Not to mention that those very various lections are in several regards an argument of the Scriptures being, in this sense, sincere: Inasmuch as they speak, first that great care, with which Scripture hath been ever kept, when the least variations from the received reading have been so religiously, that I do not say superstitiously noted: and beside secondly, the multitude of Copies that even in ancient time were extant and dispersed, which make it very impossible that all could be corrupted: and finally, thirdly, the concord of all Copies as to substantials, which are an evidence, de facto, that Scripture is not corrupted. Scripture then being not liable to those exceptions, which are brought in common against Divine Oracles, it is reasonable to admit its verity, and consequently to receive what it prescribes in Divine Worship, which was the latter part of our third proposition. And so that first and fundamental assertion is made good, That there are offices of divine worship by positive right, and somewhat necessary to salvation besides purely moral Virtue.   

Chap. II.  
§ 1. That the Christian positive worship is reasonable and necessary as a mean to Virtue. § 2. The proposition made good touching Prayer, in all its parts and kinds. § 3. The same made good as to the Sacraments. § 4. As to the Ministry of the word. § 5. And Confession of Faith.  
Sect. 1 IT follows now that we view particularly what these offices are, and evidence none of them to have been causelessly or arbitrarily imposed, none of them to want a wholesome reason, or not to have such a design upon the obliged, as might alone without the imposers injunction commend each to our acceptance. We have already intimated the particular offices to be prayer, attendance on the Sacraments and the Word, to which, as beforesaid, we may not unfitly add the making solemn confession of our Christian Faith. The particular Texts which enjoin each we suppose it not needful to allege. That which we are to make out touching them is, that their institution is most reasonable: and that we say hence appears that each of them hath this natural ground, that if performed and attended on, as is by God enjoined, (that is, with an inward devotion and good affection as well as with outward reverence and diligence) they are most excellent means to plant and confirm all manner of virtue in the minds of such their observers. And this we shall see true by particular induction and examination of each.  
Sect. 2 First as to prayer, this we teach or pretend to be an office whose general nature lies in an address of the man, body and soul, unto God, of the body by uttering meet words, and paying an outward reverence suiting with so solemn an Act, of the Soul in pious thoughts and affections, with which the words uttered are supposed to accord, as suitable signs of them. Now this when God calls upon us in Scripture to be frequent in, we say he much consulted our benefit and virtue. For what more Sovereign restraint from vice and incentive to virtue can be imagined than a deep impression, awe, and thoughtfullness of God? And what more effectual to work this in us than a frequent acknowledgement, both by thought, word and action, of his Sovereignty over us and our dependence on him? Who solemnly twice or thrice aday (as (according to our leisure) Scripture enjoins all Christian people in strict duty to do) calls upon God as an Almighty Creator and Lord, as an all-seeing and holy judge, how shall he not fear before him? A man cannot be presumed to suspect, disbelieve, or slight the being nature or judgement of God who frequently so thinks of him as the first part or particular act of prayer, consisting in invocation and adoration of the Divine Majesty leads us to do. We proceed then (if we use ourselves to the most regular method) to confess our sins, in which part we not only generally enumerate their kinds, but sometimes insist or reflect upon particular acts, not without consideration of those circumstances which render the sins more grievous and our selves more vile, guilty and brutish in the commission of them. What more proper to ingenerate in us hatred of our most particular and bosom vices, together with care and watchfulness against them? That indignation against himself, which a penitent confitent, narrowly eyeing his own commissions, cannot but frequently, amidst his own confessions, conceive, by reason of the bestiality, sottishness or monstrous carelessness of his own heart, is a great security against relapses, and spur to contrary endeavours and improvements. We then in prayer proceed commonly to Petition, by which we are supposed to crave sacred or secular goods: neither of which can we devoutly and frequently ask, without some proficiency in virtue. First; if our petitions sue for sacred benefits, it may be presumed we ask either what we call the graces of God's Spirit, or pardon of our sins, or, finally, Heaven. If we ask with frequency and devotion any particular grace or graces, such ask evidently as a previous disposition introduceth what is asked into the heart. For grace, as thereby we mean an habit of the mind of man, is nothing else but a certain pious and good affection or temper thereof. Now what can be conceived more to dispose thereunto, than when a man shall accustom himself, seriously and without dissimulation, to desire it at the hand of God? It is plain the habituating ourselves so to desire, makes us in a great measure what we desire. Again, if we ask pardon, Is not this, if seriously (as commanded) done, an engagement for the future against the like sins? Can we with any face crave at the hand of God the pardon of a sin and not resolve against it? And can we iterate such resolutions without at least some observation of them? Besides this same Petition evidently disposeth to Charity, as thereby we mean forgiving and putting up injuries, especially if we remember the words, or terms, in which the Christian rule teacheth us to ask forgiveness. viz. Forgive us our trespass as we forgive them that trespass against us. And what man not of an hardened face and heart can ask of his Heavenly Lord the remission of ten thousand Talents, and run presently and catch by the throat one of his fellows for an hundred pence? Lastly, suppose we ask Heaven, complete and perfect happiness. The frequent and devout craving it must needs make our minds much run upon it, that is, we shall hereby become Heavenly minded, desirous of an holy and immortal state, careful to refer all our actions to so excellent an end, which is but in other words emulous of noblest and heroic virtue, and truly ashamed of what may not become a Candidate of so pure and blissful a World. On the other side if we ask common and temporal goods as we should do, that is, as Christianity prescribes, such suits are not without spiritual benefit. For hereby we plainly acknowledge our daily dependence upon the Sovereign Lord of all, even for such things as are necessary to our common subsistence. And thence it will follow that we shall lay aside all pride and disdain of others by reason they have not such a portion of outward goods as ourselves; our very own petitions daily minding us that it is the gift of God which only makes the difference. The same consideration is apt also to habituate to patience, if we want, inasmuch as because ask them we either have them not, or only a slender portion given us, we cannot but conclude that it is the will of the supreme God, that is, it is for our good, that it be so with us as it is. And (to mention no more) it cannot but very directly lead us to an improvement, I mean to a frugal yet grateful and liberal use of such good things. For how shall we ask again if we prodigally scatter? or how shall we hope freely to receive if we will not freely give? It is then evident, that there is nothing which is by any command of God matter of petition the ask of which hath not much of conducement to virtue in it. The last part of prayer (though these parts may be at pleasure transposed as the temper, devotion, or discretion of the worshipper directs) is Thanksgiving, which, besides that it is a tribute of homage that if God had required merely for his own sake and as a debt, we could not have grudged him, evidently tends to enkindle divine love and zeal of gratitude to that most openhanded Benefactor whose bounties to us we thereby acknowledge: wherefore it must also in all likely hood beget new resolutions of endeavouring to please him, and use and improve, according as he has declared it to be his will, every good thing which by our thanksgiving we own as received from him, that is, all we have.  
Hitherto we have considered Prayer as made only in our own behalf. But divine Oracles command us that we make also supplications and prayers and giving of thanks for all men. Now this particular respect of prayer (under which considered we usually name it Intercession) of what wholesome use is it to the public benefit of the Christian Community? Besides that by this means we each enjoy the fruits of one another's Prayers (which the Christian Doctrine teacheth us to believe) is it not a most effectual endearment of one another, that we daily pray from the bottom of our hearts each for the others good, both as to Soul and Body? So that consequently it must singularly dispose to, and enhance Charity, as that signifies loving one another. Of so great and various use and subserviency to virtue is even private prayer: but we are also enjoined the performance of the same office in public bodies or Assemblies; which besides that it must needs promote Charity and Brotherly Love, so the office being thus made more solemn and august, must needs have a stronger influence in all the particular benefits mentioned, or accrueing by every part of it.  
To conclude this point of Prayer. Both private and public Prayer we are enjoined often to repeat or frequent. Thereby all these holy dispositions and affections are more deeply imprinted in our hearts, and the nearer commencing settled and rooted habits, that is to say, virtues. And both in private and public Prayer we use words as well as thoughts, to keep our minds more intent unto the office, and its several parts that thereby we may the more ensure unto ourselves the several benefits. For we find ourselves so accustomed to utter our thoughts by words in other cases, that we can scarce in this or any (at least in a long series) form our thoughts, except we also conceive in our minds words which for the main express them. So that even the very words and external modes of Prayer are not without some contributive energy to the ingenerating virtue in us. Nor has therefore God been arbitrary in the institution of this office of Worship, which we call Prayer, in any part, respect, or mode of it, nor is it unreasonable to be by us performed, albeit there were no such thing as hearing or granting Prayers on God's hand, which yet Christianity assures us of.  
Sect. 3 Another by us Christians pretended, and received part of divine Worship by positive right, is what we call the Sacraments, Offices, which in their very essence having a relation (after the nature Seals) to a certain pact or Covenant supposed to be made between God and Man, do therefore import a mutual concernment of both. But whatsoever concernment they do on either side import, we say each either implants or obligeth to and confirmeth virtue, and consequently ensures man of happiness.  
Of Sacraments in this notion there are and can be but two; of which the first, viz. Baptism, is an initiation of us into Christianity, and therefore administered, or supposed to be administered upon our first striking the covenant with God, and renouncing his & our Souls supposed enemies. On our part therefore it must lay a most Solemn obligation upon us to abandon vice and practice virtue, as being a sacred sign or rite by which we plight our troth, and are devoted to the service of that God, whom Christianity teacheth us to be Father, Son, and Holy Ghost, this being the meaning of being baptised into their name, that we are by baptism consecrated to their service and accept their laws. It is certain that vows testified by some external or visible sacred sign or pledge have a deeper impression to retain the devote in fidelity, than if they were simply received in thought, and the whole transaction passed not without the breast. And in this office the particular rites we undergo, in their very intent, represent our being buried with Christ, and with him rising again: which two being by us engaged unto, and in the particular passages of our Lives reflected upon, cannot but most naturally quicken us to our duty, by minding us that now we have a long time professed and protested to be as dead men to every vicious solicitation, and as persons vivified, active, and livelily inspirited to every virtuous practice.  
Then as to God's part herein, we pretend, that he by this Sacrament makes over unto the baptised the pardon of all past sin, conveys into the mind, a supernatural and divine power, which we call the Holy Spirit, whereby the person is enabled, if he will comply therewith, to perform the fealty undertaken, and lastly, seals unto the said person, upon his continuance in this fealty, the promise of an happy and everlasting reward. Which things if they are true, as Christianity pretends and divine oracles assure us, it is most evident, that as baptism on our sides obliges us to virtue, so on Gods, it ingenerates virtue in us, or enables us to and confirms us in it; withal ensuring us of a most blessed reward, the hope and expectation of which will be of force to bear up our minds, and fill them with heroic courage, constancy and resolution in the most difficult parts of Christian Duty, that is to say of any virtue.  
It may possibly be acknowledged conceivable that Baptism may have much of this efficacy, if administered to adult and understanding persons who consider what they do and undertake: but whereas ordinarily amongst Christians it is administered unto infants, insensible of their vow and condition, it is not so readily intelligible, how it should become such a Sovereign expedient unto virtue. To which I answer, that as to baptised Infants dying in that their infant state, I do not conceive myself bound to give an account; because I know not, nor may any man define on what easy terms God may receive them to bliss: certainly not upon the terms of personal virtue, of which, as far as we can see, he hath by the course of nature provided that they be uncapable Subjects. It's efficacy therefore as to these, I leave as a more occult and unaccountable part of his providence; in the mean while not doubting it, as being able to believe that effect, the manner of whose being effected I do not understand. But as to persons baptised while Infants and after growing up, it is easy to conceive how Baptism may operate to virtue in such persons, as soon as they come to be capable Subjects of virtue, that is, sensible that they were baptised, and what their Baptism meant, there being nothing imaginable which can hinder its efficacy upon them proportionably to their understanding and consideration, which would not proportionably hinder the same in the adult person. And it is as rational as pious to believe that many of those good affections and sweet dispositions to virtue which appear in several baptised Children growing up are the effects of baptismal grace, or that supernatural power, before said to be by God in baptism made over and secretly conveyed into the baptised: I may then conclude Baptism, although an office of positive Worship, yet to have been of most reasonable institution, a mystery contrived by the infinite wisdom of God for our good, and necessary by reason of its conducency to virtue.  
The nature of what we call the other Sacrament, the Lords Supper, is plain by what we have spoken of this. We pretend it besides that it is a memorial of our Lord's Death to be a badge of our Christianity, and because a second, and consequent one to that of baptism, therefore an office reinforcing that baptismal Covenant, an holy rite and symbol by which we reassume the same vow as before with new resolution and more considerate purpose of mind. It must therefore first, have an equal force with that of baptism to implant and confirm virtue, and besides that, such additional strength, which repeated and more deliberate vows use to have. In short, how strict an obligation that is, which Christians believe this office lays upon them unto all parts of holiness, may appear, partly from the preparation, which we generally teach to be necessary to the participation hereof, and partly from the very elements partaken of, and their intent and signification. As to matter of preparation, we teach every person who eateth of this bread and drinketh of this Cup, not having before examined himself of his Souls state, or not renouncing all known sin, and honestly resolved to endeavour universally an holy life, every such person so eating is guilty of the body and blood of his Saviour, or eateth and drinketh damnation to himself. We usually therefore both direct and practise strict self-examination, confession, humiliation, prayer, and devotion to capacitate and dispose ourselves to be meet partakers of this holy mystery. Consequently then, all that efficacy towards virtue, which any of these now named practices have in them, must this Sacrament bring with it, and ensure us of by that very preparatory temper and state of Soul, to which it so strictly obligethus'. Then further, inasmuch as the elements do livelily represent the crucified body and shed blood of our Saviour, and we in most solemn and sacred manner receive them, as of such import and further mystic energy, we are by this holy reception, as often as by us repeated, led to be so mindful of and faithful to our most sacredly reassumed vows of virtue, as we do expect any good from our Lord's passion, or would not have that horrid guilt of contriving and effecting it charged upon us; than which there cannot be imagined any more powerful incentive to the strictest holiness as to whatsoever points or degrees of it are here practicable.  
To conclude what I shall say on this subject: if there be any amongst us who admit not that mystical virtue of the Sacraments above insinuated, which consists in the divine benediction and grace, that communicants are generally believed to be made partakers of in this Sacrament, and so should seem to hold only man and not God concerned in this affair, yet if they will acknowledge only man so concerned as above, which it is not easy to see how they can evade, even according to their judgements still this office retains a singular efficacy or availableness to virtue. By none, who can pretend to any faith which may be called Christian in this point, can less be admitted touching this Sacrament, than (1.) that it is a badge of our Christianity and Symbol of our Faith and profession, (2.) that it is a pledge of our confederacy and communion, (3.) a commemoration of Christ's death, and (4.) a thanksgiving or Eucharistical rite for it. Now take it but under these notions, and see if it be not under each particularly contributive to virtue. First, as it is a badge of our Christianity, it minds and obligeth us to approve ourselves truly Christian to do nothing unworthy our holy profession, that is to be in all things most exemplarily virtuous. Secondly, as a bond of communion it obligeth us most sacredly to peaceableness, sweetness, charity, an hearty desire and passionate endeavour of one another's and common good. As thirdly a commemoration of our Lord's Death, it leads not only to imitation, that is constancy in the truth, patience, meekness, forgiveness under all even the most exquisite and unjust sufferings, but also to an irreconcilable abhorrency of all vice: for if divine justice spared not him, no not though really innocent when guilt was only charged upon him, how much less will it us, if by no such means nor examples we will be led to break off our sins by repentance. And lastly, with what face can we give thanks for his Death, and the grace vouchsafed us therein and thereby, except we seriously resolve and study to approve ourselves grateful, to live in some sort worthy of, or answerable to the grace vouchsafed, that is holily. It is then now manifest touching the Lords Supper as well before of Baptism, that is of both, and so all the Christian Sacraments (properly so called) that neither the one nor the other was causelessly or purely arbitrarily instituted but that they have great reason as being so necessary at least available unto virtue.  
Sect. 4 As to that worship of God by reverend attending his word, whether in private by consulting and meditating therein, or in public by hearing it read and preached (all which by positive law are certain duties) the immediate influence hereof both to instill virtue into the mind and there heighten and nourish it; is so evident, that it is in a sort needless to speak thereof. We have said that there are mainly but two things, the knowledge of which is necessary to make men virtuous, the Nature of virtue and our Obligations thereto. What virtue is the Christian law most particularly instructs us. What our obligations to it, the Christian Doctrine or Articles of pure Faith: Both which are fully comprised in those Oracles which we call Scripture. So that if due and diligent attention be given thereto, such who give it cannot be long ignorant of what is sufficient to instruct and persuade them to virtue. Then if at any time this light, thence shining in the mind, suffer imminution, or be less effectual by reason of forgetfulness, inadvertency, or like accident the ministration of the word, duly attended upon, cannot but be very proper to relieve the weakness of memory, to compose heedless, and quicken duller minds, and in a word to assert all notions which it hath conveyed into the mind, into their due vigour and most lively efficacy. From all which the availableness and indeed necessity of the ministry of the word to bring men to virtue is so apparent that it must be confessed it cannot well be conceived how men can be virtuous without it.  
Now if here any one shall say that the Divine Oracles we speak of confess themselves insufficient to implant virtue in men, when they call themselves but a dead letter, instead of all other larger answers, which might be given, for the present we only say that as the ministration of the word is not pretended to be the sole positive office of Christian Worship, so neither the only means of grace: though therefore the sole ministry of the word were insufficient to ingenerate virtue, yet when in conjunction with prayer, Sacraments, etc. there is no reason to argue it of such insufficiency especially when even those Scriptures themselves teach us, that where all these outward means are vouchsafed, that inward supernatural divine power which we call the Holy Spirit Accompanies (if it be not withstood and by frequent quenching finally impeded) to work the excellent effect we speak of. It is then notwithstanding this suggestion most reasonable, necessary, and available to virtue to Worship God by hearing and searching Scripture.  
Sect. 5 To those three offices specified, if any other so purely of positive nature may be added, amongst what we Christians pretend to be in strictness obligatory to all, I take the most likely to be public confession of Faith. It is plain that upon occasion the Scripture doth require it: And the laws and practice of our Church make it a daily part of our public worship. Now as to it we say, that if the principles of Faith are in their own nature apt to oblige and incite to virtue, as already declared, then certainly, inasmuch as every close and frequent view of premises more intimately imprints their conclusions, the solemn repetition and owning those Doctrines must needs draw out that their influence and make them more fresh and livelily operative upon our minds to all virtue. Besides what an eternal obligation to perseverance and constancy in the Christian Faith, and so to all virtue consequent from it (that is certainly all natural virtue whatsoever) must this lay upon us, that we have all so often before God, Angels, and men professed and avowed our serious belief and adhaesion to these principles? Who can easily turn Apostate from what he hath so sacredly and so frequently (upon so great evidence as all intelligent persons have of the Christian Faith) given full assent and consent unto? Plain then it is upon a particular view of all the offices of positive worship, which Christians pretend to, that besides the stamp of divine authority their conduciveness to virtue makes them most reasonable and necessary.  
For a close then to this second part of our discourse: Inasmuch as these holy offices, spoken of, are to be by all Christians some of them every day (and therein more than once) all of them (except baptism) often repeated; nor doth any one pay the worship he owes, according to the rule we hold to, if he once or seldom, pray, meditate, hear, communicate, and confess, and Inasmuch as it is already evident every due iteration of each of them makes deeper impressions of or towards virtue, it is (I had almost said beyond contradiction proved) that who so addicts himself to the due and orderly practice of the Christian positive worship, that is, is devout; must thereby attain unto and grow in all natural as well as Christian virtue. And then let them look to it, who cry up natural virtue as the only true or necessary worship of the supreme God, how they will approve themselves either friends to virtue, which they pretend so much to admire, or worshippers of God to whom they would seem the only true and rational devotes. Surely the imaginary honour which they think they thus give to virtue is but a very unproportionable recompense for that real damage which it must needs sustain, by having all those offices lifted out, which God appointed, the Church ever practised, and by long practice found to be the most sovereign means and preservatives of virtue, and without which it would presently languish into an empty name, having little footing or interest any where saving only in men's discourse. And then as to God, it is not easy to see how they can approve themselves worshippers Sect. 3 of him, when they deny, at least decry, vilify, and slight that worship, which his infinite wisdom contrived, and his sovereign authority enacted, as most proper not only to express, in a way acceptable to him, the homage which we own, but to secure to us, what only can constitute us happy, holy, and virtuous minds.   

Chap. III.  
Of the third general head.  
§ 1. A positive worship certain from Scripture, and Scripture certain from the truth of Christian Religion. § 2. The truth of the Christian Religion, evident from the History of it. § 3. Before Christ. § 4. Evident from the History of it in the time of Christ and his Apostles. § 5. Evident from the History of its progress and state since. § 6. A recapitulatory conclusion of the whole.  
Sect. 1 THE sum of what we have hitherto cleared is, that there must be some worship of divine institution and positive nature: and that all those offices of such worship which Christians observe are most reasonable to be observed because necessary, as so many means to the propagating virtue. But though something hath been said above on the refutative part, to vindicate the Holy Scripture or the Christian Oracles from those imputations and exceptions which are brought by some in common against all divine revelation (which in the end asserts those offices which holy Scripture prescribes unto us to be of divine institution) yet little or nothing hitherto hath been brought in a probative way to evince either the divine Authority of Scripture or of those offices from thence. Now the divine right of the offices cannot I presume be doubted admiting the divine authority or truth of Scripture; or in case it should, we have made it sufficiently evident from Scripture, as to each particular, in another tract to 
Method for private Devotion.  which this discourse refers. And then generally the truth of Scripture cannot be questioned admitting the truth of Christian Religion. For if there be any such thing amongst mankind as a true Religion, besides that Religion which is supposed natural (as we have above proved there is) that Religion must be the true one which the supreme God ordained. So that to say the Christian is the true Religion, is to say that it was ordained by God. If therefore Christian Religion were ordained by God (as it must be confessed it was if it be the true Religion) then must those Oracles or Records which do contain the particulars or offices whereof this Religion is made up contain such things as the supreme God enjoined to men, which is all that at present we mean by the general truth of Scripture. (I have used the term of general truth to avoid what might be objected touching various readings, which if various and so various as we know they are in both Testaments, some must be false: but this as above said prejudices not our cause). So that in fine, to say the Christian is the true Religion, and to say holy Scripture is of divine authority, or true in our sense, is but one and the same thing. For all Christians in common do agree that Scripture contains the essentials, and body of their Religion: and all who acknowledge their Religion true, must because it is the substance of what is contained in Scripture acknowledge the great things which Scripture contains to be true, that is, revealed or prescribed from above. It remains then now only to prove that the Christian is the true Religion: which were very needless did we intent to be large, it having been infinitely better done, by many hands, than we can pretend to. But in regard what we design is brief, and we trust may be satisfactory, such a proof will not be needless to such, who it may be have not, or cannot peruse larger and more elaborate works.  
Sect. 2 I say then that the mere frame of the History of Christian Religion lieth so, that no man can rationally disbelieve that that Religion came from God, that is, is the true Religion. And this will distinctly appear, if we consider what of History was extant touching Christian Religion before the time that Christ was born, and then what the state of this Religion was under Christ and his Apostles; and lastly what its progress and state hath been in the World ever since. Within each (and much more within all) of these several periods, there is so much of sacred story certain and undeniable as will beyond controversy evince the divine original of Christian Religion.  
Sect. 3 First, As to what of the History of Christian Religion was extant in the World before Christ's coming thereinto. It may possibly seem improper language to talk of the History of any thing, not yet supposed in being; such as Christian Religion, which took its rise as well as denomination from Christ must be confessed to be before Christ's coming. But if we consider that Christianity supposes Judaisme once to have been the true Religion, and builds upon and perfects it, it cannot be said, but Judaisme being long before extant, a great part of Christianity was so also. The moral part of the Jewish Law Christianity only advanceth and reinforceth: it addeth haply somewhat to it, it disannulleth nothing at all. Of the ceremonial part of the Jewish Law, made up of certain typical observations and offices, Christianity exhibits the real substance: that is, whatsoever truths were delivered of old to the Jew under shadows, the Gospel plainly speaketh out. So that even many of the Christian truths, or doctrinals, may have been said extant before Christ, though in a different manner from that, wherein they are now known. These things therefore considered, it is not unreasonable to speak somewhat of the History of Christianity extant before Christ. Now that I say, whatever it is, delivers so much as makes up an undeniable evidence of the truth of Christian Religion, I mean of its divine original.  
First, it cannot by any man of reason be denied, but as there are at present a scattered race of men, which call and profess themselves Jews, so the forefathers of these were a very ancient people: and that both these and they have or had many odd customs and usages of living, different from other Nations; all which they have observed and in part still do with most religious veneration, as pretending that they were enacted by a Law delivered from Heaven and consigned in certain Books, by the hand of Moses their Lawgiver, by divine direction.  
It cannot, secondly, be denied that such a man as Moses, a very long time ago, did live, and that amongst the first and most ancient Monuments of all learning, or letters, is that arcane volume wherein Moses comprised that law. For besides that we have the Book in our hands, and the tradition of the Jews living; in multitude of Books, which we credit in other things, we have mention of Moses, and of his laws, and the ancient state and customs of the Jews. Yea we find Moses Law translated into other tongues some hundred of years before the birth of Christ, all which are arguments beyond contradiction of the truth of its being before extant.  
Nor, thirdly, can it be denied that besides the Books of Moses, the Jews had, long before Christ's time; certain other Books, which they did and their posterity still do believe to have been written by men, commissioned and inspired by God to expound that law to them, and acquaint them of other mysteries; I mean they had the Books of the Prophets particularly of Isaiah, Jeremiah, Daniel, the Psalms, and the rest. He that believes any thing of History, that he reads, cannot disbelieve this.  
Now these things being granted, if we compare Christianity (the truths and doctrines of it) with what is extant in those Books, we must needs acknowledge what is contended for. It is certain the Books of Moses did foretell that a Prophet God should raise, a man as Moses was, who should come with greater Authority than he did, and must accordingly be more harkened unto and regarded: It is plain he specifies that Prophet should be of the seed of Abraham, and that by Isaac's posterity, and more particularly of the tribe of Judah, but not born till the Sceptre was departed from Judah. The Prophets yet are more express: they specify the very place of his Birth, Bethlehem, the time of it, a multitude of circumstances and actions of his life, and then the time and manner of his death, the destruction of Jerusalem and dispersion of the Jews on this occasion, the success of his doctrine, both in his life (not to be regarded) and after his Death (to take in the whole inhabited World). To instance in one particular Prophecy: Daniel in express terms tells us, that from the going forth of the commandment to restore and build Jerusalem unto Messiah the Prince should be seven weeks, and threescore and two weeks should the street be built again, and the Wall even in troublous times. And after threescore and two weeks should the Messiah be cut off but not for himself, and the people, of a Prince to come, should destroy the City and the sanctuary, and after the end of the War desolations were determined. What is more plain than that the time of the restauration of the Jews, of the Birth of the Messiah, of his Death (and perhaps its design) of the destruction of Jerusalem and desolation of the Country is foretold? If any one say, this is in obscure and Enigmatical terms, I answer it is in such, as all Prophecies of like nature use to be writ: and that there is the same reason for the mysteriousness of prophetical language, as God had for not making man prescient. I do not here conceive needful to answer that old calumny of Porphyry that the prophecy of Daniel was writ after those things were done. For we will suppose it must be writ either by a plagiary Jew or Christian: Jew would not write what must be so much against himself, as to make him and his Countrymen the murderers of the Messiah: and had Christian writ it, it would never have been received by the Jews, as we know it both now long hath been and is. I will only add one thing more before I sum up the evidence from this part of the History of Christianity: And that is; that Moses his law, most plainly, and by frequently repeated means, foretells, that the way for the expiation of sins must be by a bloody sacrifice, and the Prophets yet more expressly, that it should be the Messiah who should make his Soul an offering for sin; which thing is the principal Dogma of Christianity, that by the Death of Christ all who believe obtain remissions of sins.  
In sum then: we see, many hundred of years, before the planting of Christian Religion by Christ and his Apostles, was it represented in types and figures, foretold as to some of the principal points of it in express words, Christ himself described, the time, place, and manner of his Birth specified, the term of his life, the manner and design of his death determined, and lastly the consequents no less plainly set down: All which, as they could never have been done without divine inspiration or revelation, so could they have no other design, but to prepare the world for the belief of what in time was to be further revealed as the truth and will of God. For that God should predict things for truth, and by real effects, according to the time foretold, verify those predictions, to the end a Religion not framed by him might be believed as delivered from him, is not consistent with his justice and veracity.  
Sect. 4 We proceed to the History of Christian Religion in and under its plantation by Christ himself and his first emissaries or Apostles. And here we say, there are so many things recorded touching him and them, whose transmission to posterity under those eminent notorieties, by which they have ever descended, placeth them beyond all shadow of uncertainty, as will abundantly suffice to evince the Divine Original of Christian Religion.  
First, It cannot be denied 
Debentur haec plurimum autori Anonymo, in libro de Autorit. S. Scripturae, ca 7.  by any person, except such who resolve to believe nothing but what they see (a temper so unreasonable as would soon destroy humane Society) that such a person as Jesus Christ did live, and that he pretended himself to be sent from Heaven, to instruct men what was the will of Heaven, and, in pursuance hereof, partly vindicated a mistaken doctrine then in the World that of the Jewish morality, and partly taught and promulged a new one of his own, which is the Christian doctrine. If any person should be so extravagant as to deny any thing hereof, he will presently be convinced by temples and oratory's soon erected to his worship and dedicated to his name, by vast multitudes of men, which even in heathen story he reads presently to have embraced his doctrine, and died in the most cruel sort for its witness: besides many Authors attest as much as we have yet said of him.  
It cannot, secondly, be denied that the Countrymen of this Jesus, men most stubbornly tenacious of their Customs, and zealous of the traditions of their Fathers, enraged against him for his pretending power to alter their Customs, and introduce a new Religion, accused him of sedition and blasphemy, and never desisted persecuting and impugning him, till for these imputed crimes they had procured his crucifixion. The primitive Christians so much glorying in and reverencing the Cross, the Banners, Statues, and other representations thereof, on a sudden so frequent in the Christian World, besides the testimonies of Heathen Books, and of some eminent Authors of their very own Nation, speak as much. Nay their posterity, still in being, acknowledge their Forefathers to have contrived and effected this matter, and their City and Temple soon after destroyed, their Nation dispersed, insomuch that now the being of the far greater part of it, is not by themselves known. And themselves, as their progenitors ever since, wander and sojorn in the Countries of Aliens, despised, hated, scarce tolerated to live. All which calamities, though they are willing to refer to other feigned and imaginary causes, it is certain their old, and (as they confess, and we have seen) undoubted records did foretell should befall them for their rejecting and putting to death of the Messiah. All these evidences are plain matter of fact, and so render that, for which they are alleged, undeniable.  
Thirdly, It is no less certain that not only Christ himself, but other persons, whom in his life time he instructed as Disciples, and after his death commissioned as Apostles, taught and promulged the doctrine called Christian, and in the end most of them died for the testimony thereof: both he and they having before in their life time wrought many strange things, deservedly accounted miracles, and exertions of a divine power to attest a divine truth. Besides that we have the names of all the Apostles, frequent in our sacred records (which no one in this point will suspect of falsity) we find the names of some of them even in Heathen Monuments: the Sepulchers of some of them are to be seen at this day; at least, every where throughout the Christian World, goodly fabrics and Temples dedicated to their memory. Then as to their and their Lords miracles, some of them are recorded by Heathen Writers, others by Jewish (both professed enemies to Christianity) and they are generally confessed in the writings of the most early adversaries of Christianity; who (by the way) had best means by examining particular circumstances (as of places, where they were done, etc.) to find out their truth, or convict their falsity. Those adversaries going about to assign other causes of them (as it is a kind of confession of the matter of fact, so) if looked into, engenders stronger belief that they were wrought by divine power. Who can think all done by the power of Magic, which the Religion by these miracles asserted destroyed? And what more ridiculous, than that the Cabalistical interpretation of a name should prove a charm able to effect miracles in so great number and variety? These things then being thus certain, to proceed we say,  
Fourthly, None will deny that the Apostles of Christ preached unto the World that their Lord, after his ignominious and most direful death, risen again, and conversed with them several times. Our records expressly tell us that they did thus preach, and make the being a witness of the resurrection an essential part of being an Apostle: nor is there any reason why we should doubt, but they did assert, what we are there told they did. Now it cannot be thought, they should have persisted even to death publishing and witnessing thus much, except it had been really true, that they had seen and conversed with him according as they affirmed. The very talking of a resurrection (as we read) made them ridiculous even in the judgement of Philosophers. It incensed against them both Jew and Heathen, who for this reason, amongst others, imprisoned, buffeted, scourged, and by all means tormented and persecuted them to death. This their experience told them to be the great reception which their witness in most places would find. All the profit, pleasure, reputation then, which they could forecast to themselves was a complication of troubles, torments, and death, being laughed at by wise and foolish; in a word the want of all things but miseries. And who would go about with a devised  on such terms?  
The very story itself suffers us not to believe them abused: that they should a considerable time behold him, discourse with him, eat and drink with him, handle his body, and this several times done, and by several persons, by the eleven Disciples altogether, by above five hundred at once, is not consistent with the nature of a delusory Phantom.  
That they should be besides themselves is as incredible: all their other actions speak them not only discreet but virtuous. And do mad men go about working miracles, and succeed in the perswadeing the practice of their own madness to the wisest and greatest of their Spectators and hearers? It remains then that they testified what they knew to be true, that they had seen and spoke with their risen Lord, and consequently that Christ did indeed rise from the dead as he had promised; than which there cannot be a greater testimony from any matter of fact of the truth of that Religion he planted. For that Christ should preach a new Religion that he should affirm it was from Heaven, that he should work miracles to prove it so, that he should witness it to death and by death, yet foretelling to the World death should not be able to hold him, that he should accordingly at the time foretold arise again, and show himself, that he should take witness hereof so publicly, that he should send others to preach what he had done, and confirm all by their miracles, as he said greater than himself had wrought, all which things descend to us by such notorious evidence that we cannot with any reason disbelieve any one point of them, that I say all these should be and yet all a cheat, no one can think who thinks not God and providence such also, which thought cannot be supposed incident the blackest Devil.  
Now than it only remains to consider the History of Christian Religion, its state and progress since the departure of these great founders and witnesses of it: And here we shall take notice only of two considerables, both of them of undeniable truth.  
First, That it is reported and believed throughout all the Christian World, that the above mentioned Disciples of our Saviour did not only by word of mouth preach and witness the Christian Doctrine, but some of them consign it in Books, which Books are constantly reported to have been received as the genuine works of their reputed Authors, in the first and next Ages to them (who had the best opportunities of examining them) and in all Ages since succeeding. And we find by those numerous Doctors, who have written of those Books, that they have been in all Ages most religiously kept, and are the same for substance now as ever: and, finally, that all in all Ages, who professed to believe Christianity (except some vicious lewd persons, who would be denominated from that name, but cast off the thing) have appealed to these Books as the records of their Faith, and so still doth the present Christian Age. If this Religion then ever were true, we cannot, considering the premises, but believe it is still true: for the present Christianity is consonant to the records of the old, and those records still the same for substance as ever.  
Lastly, Let us consider how innumerable the Proselytes of Christiany, for this sixteen hundred and odd years, have been, and how vastly numerous they still are. It is undeniable that Christian Religion hath traveled through most or all the known and habited World. Every Country showeth Monuments of it: Yea there hath been a new Religion, partly made out of it, which now is received in a very considerable part of the World, I mean Mahumetanism. In all these Countries it hath been received by men of all Ages, Sexes, and conditions, poor and rich, mighty and mean, learned and unlearned. It hath made virtuous of the most vicious persons, magnanimous (even to the contempt of death and rejoicing in it and all its pomps and precedaneous torments) of the weakest minds such as those of Women and Children. And yet in the mean time nothing so unlikely to have taken as this.  
As to the substance of its more peculiar precepts they are such as thwart all carnal and secular interests. They enjoin under the pain of eternal torment and misery the renouncing all that can be dear to man, Father, Mother, Wife, Children, Brothers, Country, Estate, Honour, Pleasure, Health, in a word life itself, in case any or all of them come in competition with Faith or Virtue. That is, if I must deny Christ, or commit any other sin, or else not live, or not enjoy any thing I count precious, I am enjoined by the Christian law as I would not be damned to quit whatsoever it is I can lose rather than mine integrity.  
Then as to the persons who were sent about with this ungrateful errand, our records tell us they were at first a parcel of stupid, pusillanimous, unlettered, mechanic, and contemptible men: yea, after they had been ennobled by their errand, and received all the advance and improvement of their minds which inspiration gave them, in those very Books, which some of them have writ (as we believe, by inspiration) they have left footsteps and evidences of their unskillfullness in humane literature.  
Finally, the opposition which this unlikely Doctrine, propagated by assertors so unlikely to succeed, did at first and during the time of its more considerable propagation receive, was such as makes it clearly a miracle that both Doctrine and Doctors were not long ago extinct, and darkness and oblivion have dwelled so much as upon the very names of both; Jew and Heathan, Greek and Barbarian, every where making it their business to suppress them as early as might be, and before they grew too public. Notwithstanding all which (maugre all force and craft) this Doctrine run over the World, as our Lord foretold it should like lightning: without any violence saving what it suffered, it succeeded every where: The extinguishing its witnesses disseminated and confirmed it, insomuch that it filled City and Country, Camp, and Court, and it soon became in a manner as impossible to pitch a man's abode out of the World as out of the Church. All which being duly weighed, no rational and considerative person can impute this success to any thing but a divine power defending and persuading what it had revealed. I do profess, this very one thing seems to me sufficient to convince any  person that Christianity could have no other Author but the supreme God. And that ancient famous Italian Poet had great reason to sing, as he doth, when bringing in St. Peter Catechising him touching the reason of his belief of those miracles, by which he had been told Christian Religion was asserted, he most acutely answers,  
Se il mondo si rivuolse all Christianesmo;  
Diss'io, senza miracoli, questo uno  
E'tal, chegli alteri non sonoil centesmo  
Che tu entrasti povero & digiuno  
In campo, a seminar la buona pianta  
Che fu gia vite, & hora è fatta pruno.  
Which, if we will transpose the Stanza's (as will be more consonant to the order of our last argument) we may not unfitly thus render.  

Thou [now blessed saint then fisher] poor, forlorn,  
Into the World as a large field didst go,  
An Heavenly plant to sow;  
A plant, of old a Vine, now turned a Thorn.   

And had the World proved convert and submiss  
Without miraculous proof to what was taught;  
All miracles are wrought  
Would not have been the hundredth part of this.   
In sum then, if no person considering the progress and state of Christianity since the departure of Christ the great founder thereof, can see how 'tis possible, it should have taken root so deeply and so wide spread its branches, as we are by so much of the story of it, as is undoubted, convinced it has, except a divine power had as well supported and nourished as at first planted it, and it be together granted (as is supposed to be) inconsistent with the goodness or divinity of that giver to uphold foster and propagate the greatest abuse of mankind (as Christianity is except it be true) that ever was, we must then conclude Christian Religion is from God, that is, is the true Religion.  
Sect. 6 To conclude then the whole: Upon the view of the History of Christian Religion before, under, and since Christ, it is plain, that within each of these three periods there is so much of it certain and beyond all scruple and question (to men who will believe any thing besides their own eyes) as enforceth us to conclude Jesus Christ was sent from Heaven, and did deliver unto the World the true Religion, that is such a worship of the true God as that God (blessed for ever) approveth of, and will accept.  
A thing of this nature, I mean matter of fact at so great a distance (as it is that Christian doctrine was revealed from Heaven) can be proved by no other means but either by visible Monuments of it, or by the testimony of others, to whom it was first imparted with a satisfactory or sufficient evidence of its being divine, handed and delivered down to us. This evidence to them must be, either that it was delivered by one who they were sure came from Heaven, or was confirmed by miracles, wrought by Heaven to attest its own doctrine. To which we may add as an eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or distinctive mark) of any doctrine so pretending, the consonancy of such doctrine to the supreme principles of reason, sanctity and Justice. Each of these evidences have we seen of the truth of Christian Religion. There are still extant in the World Monuments of the truth of several points of the History, Sepulchers, Temples, etc. which prove there were such persons or Doctors as we pretend. Then the testimony is not of one or a few, but of many hundreds in the primitive Age, of Nations and Ages and in a manner of the whole World since, by a constant and invariant tradition. The first witnesses had evidences more than can be uttered, that the Author of the Christian doctrine came from Heaven: and they saw him return to Heaven, and enter into that glory, which he promised them, and take possession of that power which he told them he was to receive (things which befell not the founder of any other Religion, no not Moses himself, who only was buried no one knew where). They saw great and various miracles wrought by him. They wrought such themselves as was promised to them they should; and all this confessed even in the primitive Age by the very Enemies of this Religion. The success of this Religion in the World was the greatest miracle of all. Then as to those points which the precepts of this Religion impose, they are either duties natural or positive. The natural, by being so, are most consonant to reason; and though the precepts which enjoin them are rules of higher sanctity and justice, than mere reason would or could have given, yet being given they are such as it must needs approve. And as to all positive offices, their reasonableness and conduciveness to virtue, we have seen particularly. There hath therefore as great evidence been given of the truth of Christian Religion as any matter of this nature can, at such distance from its first entrance into the World, receive, and far greater than of any other past matter of fact whatsoever which we believe. Wherefore, if we will be just to our reason, we must conclude it true. And if it be true (as above made out) Holy Scripture is true also. And if that be true, than we are obliged as much, as by divine Authority we can be, to Prayer, Sacraments, Hearing, reading or meditating holy Scripture, the particular offices of Christian positive worship. And then that opinion which pretendeth it sufficient men live honestly, nor need they concern or trouble themselves about going to prayers, frequenting Sacraments and Sermons and such devotions is not as it would be thought a more free and generous strain of Christianity, but a plain principle of impiety, directly injurious to God, in breeding men to the neglect of paying him what is his due, that is, what he requires; and subversive of Christian Religion, the positive precepts of which (of no less divine Authority then the natural) it flatly contrariates, and lays a Foundation for the neglect or not performance of natural duties, while it destroys or lifts out those means and helps which divine wisdom prescribed to further and secure such performance, I mean positive offices of worship the great mean to virtue. And so we have proved what we undertook, the Necessity and Reasonableness of a Positive Worship, and particularly of the Christian.  
The End.    

ERRATA.  
NOte the discourses are transposed, and the second was intended first. Therefore p. 27. l. 12. read discourse following, p. 29. l. 7. read primitive, p. 33. l. 12. r. two, p. 51. l. last r. created, p. 53. 19 r. thee, p. 65. l. 4. r. maddest, p. 77. l. 17. r. run on one, p. 105. l. 14. r. game, p. 112. l. 2. r. in other, p. 118. l. 12. r. plainest, p. 121. l. 3. r. mean, p. 141. l. 9 r. of employment, p. 144. l. 12. r. affects, p. 148. l. 4. r. act, p. 163. l. 7. r. vein, p. 167. l. 9 r. persist, p. 172. l. 12. r. in six, p. 212. ult. r. pretendedly.