The "Preacher 
 Pt. HE 
 
) 5 % 
 
 '^^jp^' 
 
THE U \ 
 
 PREACHER.! 
 
 The Third Pa rt. 
 
 ' ' ■ ' • • v ■•■ -— ■ ' - ■ — — ■■" ■ ■■ 
 
 CONTAINING 
 
 Farther Rules and Advices^ 
 
 For the Right Difcharging of the 
 Sacred-Office of PREACHING. 
 
 With Animadverfions on fome PafTages 
 in the Book Entituled, The Whole Duty 
 of Man ^ and in the late Writings 
 of Dr. H I c K E s, Dr. N i c h o l'^s, 
 Mr, B E N N E T, Mr. Clark, and 
 
 Mr. D O D W E L L. 
 
 Together with a Vindication of the firll Part of 
 the P B. E A C H E R from the Unjult Excep- 
 tions and Cavils of Mr. Lightfoot and 
 others. 
 
 By ^r HN 'E D WA R D S, D. O. 
 
 LONDON, 
 
 Printed for Jonathan Robinfon^ John Lawrcncs, and 
 JohnWyat^ 1709. 
 
iv The PREFACE. 
 
 make Alterations in the Principles of Reli- 
 gion , as if New Vnjljions therein were as 
 allowable as in Jpparcl. This makes it 
 pf^great Confequence to the general good 
 of theC/;r//?/^/? and ProteftantRelipion^ and 
 to the particular wellfare of the Church of 
 Englma to obferve what Deviations are 
 made among us from the Stated Articles 
 of Chriftianity, and what Doftrines are 
 preached up that palpably fwerve from 
 them , and wirii due fubmiffion to offer 
 fucli Jdvices as may be juftly thought lo 
 be Proper Remedies againft thofe Evils 
 and Maladies. 
 
 (.: This is that which I Undertake at pre- 
 fent, and the firft thing I caution my 
 Brethren againft is a Tendency to Poperj' 
 As we have all of us folemnly renounced 
 the Roman Religion and Communion, fo 
 it concerns us to abjlain from nH affeardnce of 
 this Evil^ and to warn the People Com- 
 mitted to our charge againft the leaft Jp- 
 proaches to it , againft whatevo* hatlx a 
 JV?_a nd Relipj of it. They muft be re- 
 iTunckd not to blanch any part of it, and 
 to make it look fair: but they muft look 
 upon ihe Whole as Black and Deformed, 
 that is, like the Parent of it. 
 
 Willi Popery I have joined Enthufiafm^ 
 b'jcaufe this is fometimcs part of its Re- 
 tinue and Equipage. At this time efpeci- 
 
 ally, 
 
n^ P R E F A C E. V 
 
 ally, when there are Strong Delufions un* 
 der the pretext of hfiir.itio/i (Spiritual, 
 Wickedneffes^ which arc a deplorable additi- 
 on to thofe GrofTer ones of Immorality 
 and Debauchery which reign among us) 
 it is feafonable to exhort Men to be So- 
 ber and Watchful, and not to miftake 
 Pretences to the Spirit and the Dreams of the 
 Deluded for True and Solid Religion. Be- 
 fides thofe EKithuftaJls whom I have men- 
 tioned in the following Difcourfe, there 
 are others of a different clafs, but none 
 more Confpicuous than the High-ChMrQh 
 Famticks. amon^^ whom I take Mr. Dod- 
 well ( tho' otherwife a Perfon of great 
 Worth) to be Cliief, who Converfing 
 with the Writings oiTertulU.vn whileft he 
 was a, High'Flown Momamjl^ and of other 
 iamiful Writers among the Ancients , is 
 deeply tinctured with their Notions, as 
 we fee in his Wild and Extra vap;ant Con- 
 ccits about the Soul of Man ^ and in his o- 
 tlier Freakifh Tenets. Thefe are the re- 
 fult of pure Enthujiajlick Imaginatioj?, and 
 
 ^^.^/fSiJ^^-^^-J^P^^^^' -^^^^ thofe of his Bre- 
 thren who join' with him at this day hi 
 their not paying Allegiance to their Sove- 
 reign nor holding Communion witli tlie 
 Eltablifhed Church, fl^cw themfelves ta 
 be Over-run with the Worft and Ranked 
 ion of Enrhufiafw. Poor Men! Their Spleen 
 
 A J 4» 
 
vi The PREFACE. 
 
 is vitiated and out of order, and InfeSa 
 them with Falfe Zsal^ and makes thenri 
 break out into Str/i/'jge Raptures and Religious 
 RhodomontaJes^ fom.e of which I may Per- 
 hips have occafion hereafter to prefeat the 
 Reader with. 
 
 1 have more particularly Warned my 
 Brethren againft the Cheats and Impoftures 
 of the Quakers^ for tho' 'tis not to be deni- 
 ed that their Carriage in fome refpefts is 
 Laudable and Worthy of Imitation, in io 
 much that they (hall Rife in Judgment a- 
 gainft this Debauched Generation , yet 
 there are fo many Faulty things in their 
 Principles and Praftice, that 1 cannot fee 
 how we can excufe our felves from taking 
 notice of thcni, and fl:iarply rebuking them- 
 
 I have again made frefli Inllanccs to out- 
 Clergy to embrace the Cdviman Dofitrines, 
 which heretofore were the very Teji of the 
 Refomed Religion^ and therefore ought to 
 be fo now, unlefs you will fay that the Re- 
 forn]ed Religion is again Rejormfdy that \^ 
 changed, from what it was. Some pafla- 
 ges 1 have Inferted into my following Pa* 
 pers out of Mr. Strjfe'^s late Amds of the Re- 
 formatio/} of Relfo^io'a in the beginning of 
 Queen Eiiz.ahet//s Reign, whiCh Incon- 
 teltably prove that the Doftrines which go 
 under the name of Calvin were received 
 nndat)proved of bvour Churjh-men at the 
 
 Ref^y- 
 
r/y? P R E F A C E, vii 
 
 Reformxtion , and that the contrary Do- 
 ftrincs were rejefted as very Erroneous 
 and Pernicious. But becaufe I find Since 
 that I have omitted one or two Confidera- 
 blePallagcs, I will Prefent the Reader 
 with them Here. Among the Orders and 
 Direclions^ for Regulation of the Inferior 
 Clergy, drawn up by the ArchbiQiops and 
 Bifhops, this was one, ^ Thxt Incorrigible 
 ArianSy PeUgians or Free-WilLMen hefent in^ 
 to fome Cdjlle in North- Wales or Walling- 
 ford, there to live of their own Labour a-ad Exr 
 ercife^ and none befuffered to refort to them but 
 their I\jeperSy untill they be found to repent their 
 Errors. Thefe Pelagians or Free'lVill-mm 
 were the fame that we now call Arminians^ 
 and feeing the Archbidiops and Bifhops 
 mov'd that they might be BaniQied and 
 fcverely ufed, we may conclude thence I'- 
 refragably that their Errors w^ere though^ 
 to be very great and Pernicious, and that 
 the Archbiihops and Bifhops with the 
 generality of the Clergy held the Contrary 
 Truths. Again, this is evident from what 
 Mr. Stryp relates of Cheny Bifhop of Brljiol^ 
 who it leems was fufpefted to favour the 
 Anti'Cahlnian Opinions, namely, that 
 concerning thofe thatoppofed theJDodlrine 
 
 A 4 of 
 
 Mr» S^7/>ff'j Annals, Chap, 17^ 
 
vlii The PREFACE. 
 
 of Free-Wt/I he faid thus, They follow much, 
 if vot too mucb^ the Learned of this Tmie^ not 
 coiifdering what hath been thought and de^ 
 termimd'm the Oldtime^ Chap. 5 2. Whence 
 it is Undeniably Manifeft that the Learned 
 of th,%t tme^ to wit, at tlie beginning of 
 C^uecn Elizabeth^ ^^ign, were Cdvimfls as 
 to the Doftrine of Free-JVill^ which was 
 contrary to that which was ht^ld in the Old 
 time of Popery, And from other paiTages in 
 Mr. Strype'^s Annals it appears that our 
 Firft Reformers were Calvinijls as to their 
 Doftrinc. 
 
 So that it is evident that wc at this day 
 vary from the Firfi Reformation^ as w^ell as 
 from a Higher Rule, the Sacred Scriptures. 
 I have fcveral times prefumed to fet before 
 my Brethren thefe two great Standards of 
 Truth, and I have fhewed that Calvinifm 
 is adjuiled to both, tho' now it is an Un- 
 wellcome Doftrine, and feems to be juft 
 upon the point of Expiring. But let me 
 tell the Reader, with its death will be re- 
 vived a worfe Evil xh^iW Arminianifm^ for 
 the next Scene that opens is Socinianifm^ 
 which we fl^ould have Teen owned before 
 this time among us,it'thc V-aitarians had not 
 Unadvifedly interpofed, and took the work 
 out of fome Mens Hands, and made 
 thpm take other meafures. For this is cer- 
 tain that Armimamfm is a Nurfery to 6"^^/- 
 
 ni^nijin^ 
 
The PREFACE. i% 
 
 nianifmy and we fee the ArmimAns and So^ 
 cinians^ in fome confiderable refpefts, 
 take the fame rout : and therefore if the 
 former be not ftopt in their progrefs, 
 I foretell that they will affuredly and 
 fpeedily let us know that they are well 
 acquainted with the Polonian Brethren. 
 
 I have therefore endeavoured in the 
 next place to prevail with my Brethren 
 to look carefully to their Prwciples^ and 
 to make a Diftinflion between Natural 
 or Moral Principles and thofe that 2LVQpure* 
 ly Chrijlim and Ev angelic d: for hereia 
 many of them are very defective of late. 
 I might have mentioned under this Head 
 the Author of the Three PraBical Effaysy 
 for in one of them, that is, his Ejfay of 
 Confrniation^ he undertakes to inftrua thofe 
 Young Perfons who are to appear before 
 the Bifhop (which is a very good work) 
 in all the Principles and Duties of Chrijli- 
 anity^ and yet he feems to make thefe to 
 be only Natural Notions of God and Moral 
 Offices of Religion, in a whole Chapter, 
 where he designedly treats of Faith, the 
 grand Fundamental Grace of the Chri- 
 llian Religion, he is not pleafed to take 
 notice at all of it, as it refpefts our Saviour 
 Jefus Chrift, he doth not fo much as 
 mention Believing in him^ but makes this 
 Grace to be only an 4S^nt to the truth:* 
 
 ' >'4li of 
 
 
 
x T)^^ PREFACE. 
 
 of Religion, as the Romanifts do. He re^ 
 duces all Chriftiaii Duties to Morality, as 
 Love^ Fear And Adoration of God : Ju/}ice^ 
 Righteoufnefs and Truth towards our Neigh-* 
 hours : Sobriety^ Temper anice And Contentment 
 towards our [elves : all which he defcribes 
 as if they were Parts of Natural Religion 
 only. 
 
 This is that which many others of our 
 Brethren purfue, in imitation of the late 
 Archbifliop, who when he pretends to 
 give an Account of the Nature and Ex- 
 cellency of the Chrijlian Religion (which is 
 a "reat Subjeft with him, and certainly 
 moll Worthy) he brings it all down to 
 Natural Religion^ and he faith no more of 
 it than what is difcovered to us by the 
 1/ight of Reafon. And this is obfer vable in 
 the prcfent Writer of the Effajs : he hath 
 little regard to thofe Principles and Precepts 
 which are proper and peculiar to Chrijli- • 
 anity. Yea, tho' he often mentions the 
 Ivjiituted and Revealed Religion^ and ac- 
 l^nowledges that ^ the defignofour Sor 
 z- tour's Preaching rvas to give Men a Body 
 of more Spiritual and Refined LawSy and 
 confcffcs that '\ Natural Religion was in- 
 fi/fficient ta make Men truly govd^ there was 
 
 4 
 
 ^ Chap. ^. t Chap. 4. 
 
The PREFACE. xi 
 
 d necrfflty of fetting up smother Injlitution 
 of Religion-^ yet, notwithflanding this, 
 when becomes to give a Particular account 
 of this Inftitution, that is, to defcribe its 
 Laws and Rules, he makes little or no 
 difference between them ^nd thofe of 
 Ndturd Religion^ but feems to confound 
 them. But by the way we may obferve 
 that he hath not forgot to crowd all thp 
 4rminun Roints into his fmall Manual. 
 
 I have proceeded to deliver my Mind 
 freely concerning the Notion of Schifm^ 
 and the imputation of it to the Diffemers. 
 For tho' I prefer our Church, that is, 
 the Church of EngUnA^ to 4II other Chur- 
 ches upon fevcral accounts, yet I ncve^? 
 thought I was obliged to damn all other 
 Churches, and to believe that all that 
 differ from us as to External Rites and 
 Ceremonies are Schifma,tkks. This is a$ 
 Unreafonable as 'tis Uncharitable, and 
 I'm fure 'tis Unfcriptural. The EfTence 
 of a Church confilts not in Indiffennt 
 CircumjUnces^ and therefore I conceive we 
 ought not to Unchurch any Relic^ious 
 Congregation or Aflembly of Chriltians 
 on this bare account: but if any Aflem- 
 bly, greater or lefler, of Chriftians rejcfts 
 the Subllantial Doctrines of Chrift, and 
 WorOiips not God according to the Rules 
 of the Gofpel, and refufes to fubmit to 
 
 ^ the; 
 
xii r/;/PREFACE. 
 
 the Difcipline and Government of Ciirifr^s 
 appointment, and deviates from the Pre- 
 cepts of a Holy Life, then it is not to be 
 doubted that that Congregation or AlTem.- 
 bly is not to be looked upon as a True 
 Churchy or any part of a True Church. 
 There is no need of infifting long upon 
 this, it being fo plam and bright a TrutI). 
 Thofe that talk ocherwife, and unchurch 
 all the Confcientious Dilfenters in this Na- 
 tion, have a defign of fetting up them- 
 felves alone, and borrowing Infdlihility 
 from a certain quarter of the World, and 
 deftroying all thofe that differ from them, 
 tho' but in fmaller matters, as a late Ram- 
 pant Writer hath told us, ^ TUi they go to 
 their pUce^ the World will never he quiet. 
 
 There are oiher Heads whicli I difcourfe 
 of in the following Papers, but there is 
 no need of Prefacing to them- 
 
 I have fpoken freely concerning tlie 
 ufe of Recreations^ becaufe there is nothing 
 of common ufe and praftice in the Life 
 of Man that is below the confideration 
 of a Preacher ; and becaufe we moft com- 
 monly offend about things that are In- 
 different, and even Lawful , therefore I 
 thought it requifite to furniili my Prea- 
 
 cl/nr 
 
 ♦ /Lehfarfil. fch, i€. i^d 
 
rhe PREFACE. xiii 
 
 cher witli materials for his Dircftions.in 
 this kind, when he fees occafion. 
 
 I have only this more to acquaint the 
 Reader with, that I fhall trouble hira ia 
 the Clofe of all with a VindicAtion of fome 
 Paflages in my late Writings which have 
 been excepted againft by fome of our Ec- 
 clefiafticks, who look a>fquint on all that 1 A J 
 I have Written, and therefore I muft e^- / 
 peft that they will take nothing by the i 
 right handle. I pafs by thofe that have 
 been Mobbifli and Rude, the Zeal of 
 whofe Caufe hath eaten up all Sobriety 
 and Good Manners. But to others who 
 have moderately kept themfelves within 
 the bounds of Civility I have made due 
 Returns. I have taken notice of Mr. fiZ/j's 
 Complaint of what I had faid concerning 
 The Whole Duty of isUn^ and I hope I have 
 abundantly fatisfied him by prefenting 
 him and other Readers with a ihort Sur- 
 vey of that Authors performance. I have 
 more efpecially applied my felf to Mr. 
 Lkhtfoot'^s Remarks^ who hath been ani- 
 mated to that work by fome that lay be- 
 hind the Curtain. I have made bold to 
 draw it open, and to let in the Light 
 both upon him and them : tliat Men 
 free from partiality and prejudice may 
 difcern how vain and groundlefs, how 
 
 delufive 
 
XiV The PREPACE; 
 
 delufive and So^hiftical all their Allega- 
 tions are againft my Preacher. 
 
 If it be alledged that i lately told my 
 Readers that I was heartily gUd I had done 
 tvith the Main of my Refleiitons on the Wri^ 
 tings of our Divims^ whereas now I feeiH 
 to contradift this by my frefh Animad- 
 verfions on fome Paffages in their Wri- 
 tings, I doubt not but every Intelligent 
 and Wife Man knows how to interpret 
 what I faidi It plainly appears thence 
 that I was very willing to be at quiet, 
 and to lay afide all Controvcrfies : and 
 this was it which I dcfigned and refolved 
 upon. But I may truly apply the Pfal- 
 mift's words, I arjf for Peace: hat xvhent 
 fpeak^ they are for War. They willfully 
 mifuoderftand what I have written, and 
 have fet up one to renew the fray, aod 
 to charge me with mifreprefenting and 
 flandering my Brethren. Wherefore the 
 World might juftly think me very re- 
 gardlefs of my Credit, if I fliould not ap- 
 pear in my own defence. And if by the by 
 I offend others, they may thank thcmfelves.-. 
 I fhould certainly have conformed my felf 
 to my forefaid Refolution, \i Mc. L^^hfoot 
 had not by his late Remarks occafioncd my 
 bringing upon the Siage ibme more of our' 
 Divines, and the cxpoling miore of their 
 Doctrines. He may be reckoned the Au- 
 thor' 
 
The PREFACE. xv 
 
 thor of this my Third Part of the Preacher^ 
 for it is wholly owing to him tliat I af- 
 fumed this Work again, and took up a 
 Subjefl that I had before laid down. His 
 bold, but groundlefs Objeftions againft 
 my late Writings eafily fuggefted to me 
 Thefe Advices to my Brethren of the Cler- 
 gy which I now publifh. And whoever 
 appears next, it is likely, will be the oc- 
 cafion of my offering Farther Advice^ and 
 of prcfenting the Reader with feveral 
 other New Specimens of Modern Divinity 
 out of the late Writings of fomc of our 
 Clergy, and thofe of the chicfefl* Note 
 and Rank. If I be forced to it, fuch 
 Methods may be expeftcd : otherwife 
 I Ihall entirely betake my felf to tlwfe 
 I\jiorvn Subjects which I have heretofore 
 promifed tlie Reader to entertain him 
 with, and which I now find he impa- 
 tiently experts. And fo I bid him Fare- 
 well 
 
 THE 
 
ERRATA. 
 
 pAg. 4.Lini 4 from the bottom /or LiWfei Read Fermitted. I 9- from the 
 bottom, after and Inftrc 4'wo/?. P. 5, 1. 3. after »i Inftrt xi. P. 6. 1. the 
 laft r. Gentleman. P. t>. |, 2. from the bottom for Salvation r. Satufaiiion. P. 
 p. 1. 21. forf^irr. the. P. 22. 1. 6. from the bottom, v. Cathedrals. P. 2 J. 
 I. 10. for hearing r. havt?ig. I 16. iov Itwd r. Imd. P. 31. 1. 9. for /or x.jrom. 
 P. 42. 1. lo. form r. «. P. 4.5-I. 13. for thi r. f/j/5. P. 5fi. 1- laft for two r. 
 three. P. 57. L 8. Infert Vjtrdiy, / votUtake a vieto oftietr real Vtnous lUbus 
 andTrndicts. P. 58. I. 21. r. Party. P. 6j. L I. for Su per fittioui r. Superfluow. 
 P. i(o. 1. 9. from the bottom, r. PKr^. P. gj. 1. 6. »»<iAc <» //ctf 6>«p at the 
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 fnorev.mojt. p. 180. 1. l» for Heeding r. breeding. P. I90 1. 2 for d«i r. dtf. 
 p. 192. 1. 4. ffom the bottom^ r. Stage Plays, p. 196. 1. 4.r. Hale. I. 5. r. 
 f^ffxg/;. P. 197. 1 5. from the bottom, forf/;fye r. this. p. 203 I 6. from the 
 bottom, for that r. tfye. P 2 « 5. 1. 9. ioT their v- this- P. 219- I 2. r. Refieihon^. 
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 them. P. 304. 1, 8. r. farmed. P. 313. 1. IX. r ///. P. 327. 1 X. for breach 
 r. Branch. 
 
 The Reader is defired to amend thefe Errata before 
 he Reads tlie Book. 
 
THE 
 
 CONTENTS 
 
 O F T H E 
 
 Third Part 
 
 OF THE 
 
 PREACHER- 
 
 SEVEN Rules Uid dovonfur the condu^i of Preach* 
 ers Page i. 
 
 The Fir It Rule, Thofe of the Sacred Office ought to 
 Stifle andfupprefs all Tendency to Popery, p. 2. 
 j4gain{i which it is obferved that 
 
 I . So7ne of our Di'Vines Preach thofe DoCirines which 
 our Firft Reformers rejeEled as having affinity with 
 Popery. p. 3,4: 
 
 Mr. Bennct prefers the groflelland mod Idolatrous 
 pare of Popery to the Vodrine o/Predeflination. 
 
 P- 4) S. 
 Tct he frcqnents thefe Meetings where this Dcdrine is 
 
 fometimcs mixt with the Prayers there ufed. p. 6, 
 Ihis DoBrim was Preached to the People by St, Paul, 
 
 and by St, Auguftine. p. 7, 
 
 a m 
 
The C O N T E N T S. 
 
 We may as rvell^ with the Church of Rome, deny the 
 Reading th^^ibie to the Pcopk^^y with-bold the 
 Tr caching this and the like Dodrines to them, p. 8. 
 
 \A Judicious Divine of our Church approves of the 
 Preaching ofthefe Dodrines. p. 8. 
 
 2. It is taught by our Divines that the Church of 
 Rome is a True Church. p. pj lo. 
 
 3. It is held by fame of our Divines^as Dr Hickes,C^c. 
 that there are Proper Priefts and a Proper Sacri- 
 fice now under the Gofpel p. i K 
 
 One of our Preacher j fptaks hut faintly in this Point, 
 
 p. 12. 
 
 Others are very hold and peremptory and hold the Bread 
 and Wine in the Sacrament to be a Real Sacrifice 
 in a literal and proper fenfe, p. 13, 14. 
 
 Out of Mr. Stryps'5 Annals ^tis jhewed that our Firjl 
 Pious Reformers were of another mind^ and thought 
 Altars and Sacrifices to be badges o/Popi(li Su- 
 per ftition. p. 15,15, 17^ 18. 
 
 4. Some of our Church men are not content with the 
 Rites and Ceremonies pyefcrib'd by the Rubrick, but 
 they Introduce fuch as are no where Commanded 
 by our Church, p. 1 9, 20. 
 
 Injlances in fever al particulars^ more efpeciaUy in 
 Bowing towards the Ealt. p. 21. 
 
 And fetting up Candles on the Communion-Table. 
 
 p. 22, 23. 
 
 -/f»^ Playing on Organs in the Church, p. 24, 25. 
 
 By the way^ the Old TranOation of the Pfalms in 
 Englifh Metre, and ihe New Verfion of them 
 lately brought into our Churches are diJlinBly ccnji^ 
 dered^ andfomcthing is offered in favour of the for* 
 mer, p. 25, 2t^&c 
 
 CruciBy.es 
 
The C O N T E N T S. 
 
 Crucifixes and Pidurcs of Saints, now in ufe atnon^ 
 fomc of us^ are proved, out of Air. Strype'j An- 
 nals, to ba difallorved of by the Firfl Retormers of 
 cur Churchy and by Queen Elizabeth. p. 33. 
 
 5. Popifh Authors are in great eflcem of late with 
 cur Llergy-men, and their Devotions are highly 
 prized, and recommended to the People. p. 34. 
 
 ji Remarkable Infiance oftt in Dr. Hickes. p. 35^ 35, 
 
 6. Other promoters of the Popifh Religion are the late 
 Novels, Memoircs and Romances that are pub- 
 U/hed^ and greedily bought up. p, ^j^ 
 
 7. Another great Advance towards Popery is theGc- 
 neral Immorality af7d Prophanenefs which are 
 cherijhed among us : and particularly the prophaa- 
 ing of the Lord's-day, p. 33^ 3^^ 
 
 S. Our Divifions ^w^ Diflentions tend to the fame 
 point. p. 40, 41. 
 
 Jhe Proper advice here is that we fhun all ufages and 
 pra&icss that have any tendency to the Koman Re^ 
 iigion. p. 43^4^. 
 
 T);f Second Rule, Let us beware of aU,Ent\\vX\2i?tiQ\ 
 Delufions and Impoltures, and warn People a- 
 gainfl them. p^ ^^. 
 
 The double meaning of the word EnthuGafm. p.45,47. 
 
 Jn the worfi acception of it^ itfignifies^ 
 
 I. A Wild and raging Behaviour. p. 48. 
 
 ^. /^J'^ff^wce^o Extraordinary Revelations, p.49. 
 
 3 5- s. A 
 
The C O N T E N T S. 
 
 3. A preferring 0/ private Revelations to the Holy 
 Scripture. p. 50. 
 
 4. j4 defptfwg of the Littval and Hi^oricdlftnCQ of 
 Scripture, P* S'- 
 
 5. -/^rZ/z/ym^o/ExternalWorfhip. p. 52. 
 
 6. j4 bidding defiance to Reafon. p. 52. 
 
 7. -<4 negUEiing the Means ip^/cTj C7o^ fc^r/j appointed. 
 
 P-S3,S4. 
 
 8. Downright Impiety and Atheifm. P-SS* 
 
 Minijlers ought chiefly to warn their People again^ the 
 Sedtc)/rk Quakers, hecaufe 
 
 1. Ihey take away the very Ground-work of aU 
 Chriftanity , the Hiftorical part of Scripture, 
 
 P- S7, 5^. S9, <^o. 
 
 2. They lay the foundation of many Errors in their Do^ 
 Urine of the Light within them. p. <5i , 62, 63. 
 
 3. 7l?7 ^fw)' ^k Dodrine of the Bleffed Trinity. 
 
 p. <^4. 
 
 4. T/jf^ fco/d^ Juftification, mt by ChriR:*s Righte- 
 oufnefs, W their own. p. 65. 
 
 5. Jibfy are great afferters of Abfolute Peife(flion. 
 
 p. 66. 
 
 ^. They rplify the Holy Scripture. p. 6j, 6^,. 
 
 7. Thej 
 
The CONTENTS. 
 
 7. They annul both the Sacraments of the New 
 Teflament, p. 69^ 70, 
 
 T^odr feemingStri&nej's confider'^d. p. 72, 73, 74, 75. 
 
 Remarks arid Cen/nres upn their Indultry and Dili- 
 gence, p. 76-, 77. 
 
 T/w Sobriety ^«^ Temperance. p. 78. 
 
 TJjeir Grave and Demure Looks. p. 79. 
 
 Their Plain Apparel. p. 80. 
 
 Their Words and Speeches. p. 8 1 ,82, &c. 
 
 Their not uncovering Uieir Heads, and fainting 
 thofe they meet. p. 90, 91, &c. 
 
 Tk/rfhunning of Oaths, and detelling all Fight- 
 ing. V'H^9%y9(S. 
 
 Their Silent Meetings. p. 57. 
 
 7K?«> pretence to the Spirit and Immediate Reve- 
 lations, p. 98, 99, TOO. 
 
 Their fuffering for Confcience fake. p. i ® i , 
 jAviexv o/ftoUncharitableneii ^wi^Covetoufnefs. 
 
 p. rc2. 
 Of their Pride. p. 103, 104, 105. 
 
 Of their Hy pocrify. p. i o5, 1 07, 1 08. 
 
 Of their Irreligion and Prophanenefs. p. 109, 1 1 o 
 
 II r,ii2. 
 Their Seci is a Medly of Judaifm, Paganifm, a^d 
 
 Ancient Herefies. p. 113,114,115. 
 
 The Agreement of them and the Papifts in fever al 
 
 particulars. p. 115, 117. 
 
 We mufl not look upon their Seeming Striiflnefs as 'a 
 
 mark of True Holinefs, p. 118,119. 
 
 The Third Rule, Let us tale notice of the Strange 
 Doiftrines which are in the Wrttings offmip of our 
 Preachers^ and think our [elves concerned to warn 
 People againfl them. The Particular Dodrines 
 are fet down, p. 120, i2r,crr. 
 
 The 
 
The CONTENTS, 
 
 The Fourth Rule, We are not to think the xoorfe of 
 the Calvinifts Do&nnes for their being rejeiied by 
 the Generality of our Divines, p. 128. For 
 
 1. It is not miver fatly true that thofe of the Function, 
 know more than others, p. 1 79, 
 
 2. They often change their Opinions, and Confe- 
 quently there is no relying en them, p. 1 30. 
 
 3. Soxne of them willfully deprave their Judgments, 
 
 p. 13^ 
 
 4. Others tale no pains to fearch into the Truth, 
 
 p. 132,133. 
 
 5. 77;fi;V very Vrcfc^ion fometimes is made by them 
 an Hindrance to the Impartial knovMge of Truth, 
 
 p. 1 34. 
 
 6. So it was in tloe Jewilh Churchy and is at this day 
 in that of Rome. P- 1 3 S, 1 3<^. 
 
 The Fifth Rule, Let not Devotion and PraSice ex- 
 clude Principles. This Mvice is mccffary becaufc 
 of our grofs neglefl of Chrifli.m Frindples^ and 
 preferring Natural Religion to Revealed, p. 135. 
 
 Sat cms Stratagem at tbij diy to put men upon Extolling 
 Morality and Devotion, that m the mean time 
 the Principles and Dodtrines of the Chriftian In- 
 ftitution may be defjjifed, p. 1 37, &c^ 
 
 tbt 
 
The CONTENTS. 
 
 Tibe Sixth Rule, Let us not in nur Sermons and yVrl- 
 
 tings carry the notion of Scnifui too high, kjh 
 
 wc be found guilty of it owv felves. p. 141. 
 
 Our difregardmg the Orders a^td Injundtions of our 
 
 Church may be Interpreted as a kind of Schifm. 
 
 p. I42. 
 Particular Inflanccs of our ncgk&ing the Canons and 
 
 Conftitutionso/owf CWc^. p. HS* 
 
 Jnflances of our deviating from the Rnbrick.. p. 1 44. 
 Mr, Bcna^t finds fault with ourPublick Liturgy.^,\^^-^^ 
 
 145. 
 Wc dijfent from the Church and from our felve^i in 
 
 fever al particulars. p. 147. 
 
 It is not Prudence to tax the Non^conformifls wnb 
 
 Schifm. p. 1 48. 
 
 Wc ought to diflinguifh between a Willful avd Obfti- 
 
 nate Separation from the Church^and that which is 
 
 merely out of Confcience. p. 149. 
 
 Some of our Clergy do at this day a(}uaUy Separate 
 
 from the Communion of our Church, wmchwas 
 
 heretofore held by them to be a Damnable fin.p. 1 50, 
 
 151. 
 Mr. Bennet hath confuted all his Difcourfes agalnit 
 
 Schifm, by his late Pradice. p. 152, 153. 
 
 This feyifibly rcprefented to him^ to convince htm of bis 
 
 Self-contradictions. p. 1 54, 1 55. 
 
 The Seventh Rule, We ought to tale notice o/fome 
 
 * more Particular Diforders in the manners of 
 
 this Corrypt Jlge^ and to Endeavour a Reformation 
 
 of them, jin Inflame is giuen in Recreations. 
 
 p. 155. 
 Some Recreations are Lawful on the account of Keafon. 
 
 p. 157, 158. 
 
The CO xM TENTS. 
 
 u^«^ Necelllty. p. 159; 
 
 y^;;£i Religion. p. t5o. 
 
 Tbofe Recreations are Unlawful which are Injurious to 
 ourfelves. p. i6i^i62^&c. 
 
 Winch more immediately offend God. p. i (^5,157,1 5S. 
 
 Which are hurtful to our Brethren. p. idp. 
 
 j4rtd fz/e?^ to Brute Creatures. p. 170. 
 
 The Authors free Thoughts concerning fome?2iYtkuhv 
 Diverfions, as Hunting, P- 1 7 1, 1 72, &c. 
 
 Horfe-racing. p. 175, 177, <^c, 
 
 Reading of Romances. p. 182, 183, &c. 
 
 Frequenting of Stage-Plays. p. 1 88, 1 89, &c^ 
 
 Playing at Cardsand Dice. p. 1 97, \ 98, &c. 
 
 Dancing. p- 202, &c. 
 
 It is fjjcwed what Particular Diver ftons and Relaxations 
 arc undoubtedly Lawful a?7d ConTmendabk^ 
 whether fuch as bdong to Students, cr MenofBufi-' 
 nefs^w^ Traffick, or Labourers ^^ Mechanicks^ 
 or Noblemen ^m^ Gentlemen, or Men of Arms^ 
 orperfons confideredas Married, p. 204, 10^, cSir. 
 
 What Recreations are common f A 11. p. 2 1 1 . 
 
 Of Laughing and Pleafant Gonverfation. p. 21 2. 
 
 The ft'vcral kinds 0/ Jelling. 
 
 W//;/c/j^7TBlameable, W n'/;/cMnnocent. p. 213;, 
 214, c^r. 
 
 Other Confidcrations tending to explain the nature of 
 Lawful Recreations : which way he made ufe of by 
 the P afters of Churches to direB their flock about the 
 right rhoice and ufe of their Diver fions. p. 217^ 
 21'^. 
 
 THE 
 
(1 ) 
 
 THE 
 
 Third PART 
 
 O F t H E 
 
 PREACHER: 
 
 Containing farther Rules and 
 Advices, e>c. 
 
 T 
 
 H O* I have already in Two Volumes 
 endeavour'd to affign feme of the 
 Main and Subftantial Duties of a Prea-* 
 
 . chcr^ I will now further profecute that 
 
 SubjcdV, and add fomc other neceffary Requiiltes 
 in one of that Charader, efpecially fuch as I 
 apprehend to be very Seafonabk in this prefent 
 Jundiure. 
 
 I. We of the Sacred Office ought to ftifie and 
 fup|)rcfs all Tendency to Popery, 
 
 II. This Age calls upon us to beware of all 
 Bnthufiajfick Dduftom^ and to warn our People' 
 againft them. 
 
 B ill. Ui 
 
2 The PREACHER. 
 
 in. Let us with fome concernednefs take no- 
 tice of the Strange DoHrines and Pernicious Per* 
 fwjfions which the Writings of forae of our 
 Brethren are furnifhed with : and let us think 
 our felves oblig'd in Duty and Confcience to 
 Remonftrate againfttheo]. 
 
 IV. We are not to think the worfe of the 
 Calvinian Do(f^rines, becaufe we fee they are re- 
 je<fted by the generality of our Brethren. 
 
 V,. Let not Devotion and PraBice exclude 
 
 Frincifies, 
 
 VL In order to promoting Peace in the Church, 
 let us not in our Sermons and Writings carry 
 the Notion of Schifm too high. 
 
 VIL There are fome Particular Diforders in 
 the Manners of this Corrupt Age which we 
 ought to be very fenfible of, and endeavour a 
 Reformation of them. 
 
 L We of the Sacred Fwi&ion^ ought toftifle and 
 fupprcfs all Tendency to Popery. 
 
 It is true, our Clergy from their Pulpits and 
 from the Prefs are wont to RemonHrate againffc 
 the Church of Ro?ne, and with fome Zeal inveigh 
 a»ainft Popery, and this was done efpecially in 
 the late K. Jamt i's Reign ; for there was good 
 icafon at that time to fland up 11 iff againfl: 
 Fome^ and with fome ardour to Preach and 
 Write againft it. Yea, it was obfervable that 
 Mieir Zeal was fucb, that they tharg'd the jD;/- 
 
 fenters 
 
The Third Part, -% 
 
 fentets with Dcligns of favouring Popery in that 
 Jundure, according to the apprehenfion of forae 
 ^ Writers that they had converfcd with, v/ho tell 
 them that all Non-Conformifts are the Jt/w/tw Tools, 
 and are fet on work by them, and are all running 
 to Rome^ and carrying on a Popfh-Tlot, But the 
 befl and only way to clear our felves of the 
 imputation of Popery, is to give proof at alt 
 times^ and on all cccafions of the fmcerity and 
 reality of our deteHation of it, by not fofter- 
 ing any part of it in our felves or others. 
 This will be much more Convincing and Satif- 
 fadory than our Accufing of others, and than 
 our moft palTionate declaiming againft thofe 
 that charge us with Popilh Inclinations. It is 
 too evident that the Tapijls and the High-flown- 
 Churchmen maintain a mutual friend Ihip, and 
 have ever done fo. 
 
 'Fades non otmi'tbus una^ 
 
 Nee diverfa tamen- 
 
 Tho' they may fcem in fome things to dif- 
 agree, yet they are the fame as to the main • 
 that \% they both join hand in hand to dellroy 
 the Vrcteftant Caufe^ or at kaft to weaken and dif- 
 ablcir. But the number of fuch I hope is incon- 
 ilderable, and therefore 1 (hall addrefs'my felf 
 chiefly in thefe Papers to thofe of our i:^rethren, 
 who I am fatisfied have llncerely efpoufed the Pro» 
 teftant Religion, and in confequence of that have 
 no defigns of favouring the Corruptions of the 
 B 2 Church 
 
 * Lyfimach* Nican* Erangelium Armatum. The Ax laid 
 
 to Root of the Tree : and Icvcral otl.i?r^ 
 
4 The PREACHER. 
 
 church of Rome^ either in ,Dodrine or Praftice: 
 but becaufe ihcy appear not to be whally averfe 
 \o Tome things which feem to have a kind of 
 'Jmdtncy that way, I humbly offer my advice to 
 them to be careful of fhunning even thofe things 
 which may be thought to have the Leajl Appearance 
 .of Roman Contagion. And here now I will in- 
 !ftance in the following Particulars. 
 
 Firfl^ I cannot but obferve, that fome of thofe 
 Doctrines which our fir ft Pious Reformers re- 
 ceded, as having an affinity with Popery, namely, 
 Tredcfiimtion on forefight of Worh^ Juftification by 
 Works ^' the Merit of Obedience^ the Extravagant 
 Tomr and Vertue of Man's Free-Will^ the Find 
 ^^poftacy of the Regenerate^ and fome others of 
 the like nature, which were elteemed as Popifh 
 Toints by ^ iom^ of the moft Judicious of our 
 Divines of the Church of England^ at and after 
 the Reformation'^ are now commonly preached 
 up, and defended as Articles of Orthodox Faith, 
 Tho' thefe were condemned by the Firfi Pro- 
 teflants as favouring very rankly of ^^^p^^JL^^ 
 now tliey pafs for found Propofitions, aifcr^my 
 Pulpit rings with thecn. But becaufe ( have 
 treated of this in a former Difcourfe, I fhall 
 no: infifi: on it here. 
 
 Only on this occafion here given me, let me 
 be Urn 1 tie J to exchange a Word with my Friend 
 r.nd Coilcgiie IVlr. Bemiet^ who declares himfeU 
 i'lch an Abhorrer of the [)o£trine of Prcdeftina- 
 w,'a7 ('and { fujipolc l^,e hath the fime Abhorrence 
 
 of 
 
 '^Eiflxp yepe! in the Dcf. of hii Apology. Dr. Sutchf 
 1': bij ijnrvcy ot I-opery. Biftiop hall in hii Trcalifc of the 
 ^,d RHigron. Wtlict in hii Syncpfij Papifnii. 
 
The Third Part. . ^ 
 
 of the other Points which go along with it) 
 that he wou'd rather be charged with Popery 
 than with it. And he is^frce to go to A^af:^ 
 where he ihail be fare to hear nothing of this 
 Dodrine, as to go to a Meeting of the Diflentcrs, 
 where he (hall be troubled with it. He pro- 
 felles ^ he can as well join with a Prayer that if 
 tnade to a St. or ^ngd^ as loin in a Prayer where 
 AhfolHte Prcdefiination and Irnf;ftibk Grace are in- 
 ferted. And he adds. To lim the one is oa cer- 
 tainly a Sin 06 the other. This is very high, if 
 we confider that the Infpir'd and Unanimous 
 Prayer of the j^poftles in J^s 4. had this very 
 DoCtrine in it which Mr. Bcnmt fo abominates, 
 as we may fatisfie our felves by perufing the 
 27, and 28 Verfes of that Chapter : Of a truth 
 againfi thy holy Child Jefus^ whom thou hafi anointed, 
 both Herod and Pontius Pilate with the Gentiles^ 
 and the People of Ifrael were gathered together^ for 
 to do whatfoever thy hand and thy counfel determined 
 before to be done, the very lame with the deter- 
 mnate counfel and foreknowledge of God ^ A(fts 2. 23. 
 for both Texts fpeak of the fame thing, namely^ 
 the Mfolute Decree of God concerning the Suf- 
 fering and Death of our Saviour. And certain- 
 ly if there be an Jbfolute and Irreverftble Decree 
 concerning Chrifl*s Dying for the Redemption 
 of Mankind, it can't be denied that there is the 
 like Decree concerning the ifibc of it, and all 
 that depends upon ic : and if there be fuch a 
 Decree^ we may Pray that it may be put in exe- 
 cution. 
 
 B 3 But 
 
 * Of Joint Prayer, Cba^* %, 
 
6 The. PREACHER. 
 
 But there is another thing which fcems to 
 me very ftrange-, namely, that my Friend's 
 great Abhorrence of thofe Prayers into which 
 thefe Dodrines are oftentimes put, did not 
 hinder him from frequenting them, as he him- 
 felf confefles by his praftice that they did not. 
 For he tells us, that he went ten times to the 
 Wednefday Ledure in Colchefter, and he intend- 
 ed to continue going to their Meetings for a con- 
 fide-fahk time^ perhaps fix or nine Months, Now, 
 at fome of thofe times, when he was actually 
 there, it is highly probable there was men- 
 tion of fome of thofe BoBrines^ which he fo 
 difrelifhes, that he faith he can as well Fray 
 to Saints and Angels:^ as make them part of his 
 Prayers. Or fuppofing (which is very hard to 
 fuppofe) there was no mention of any fuch 
 Dodrines all the time of his frequenting their 
 iMeetings, yet furely it was very bold and da-: 
 ling to join with that AfTembly fo often (and 
 he thought of doing it oftner) when he did 
 not know but that thofe Dodrines might be 
 uttered in Prayer, as well as in Preaching, 
 This was a very hazardous and dangerous At- 
 tempt, and therefore looks ftrange to me in a 
 Perfon of Caution and Prudence, yea in one 
 who had fo feverely animadverted on all thofe 
 who go to the Meetings of the DilTenters, and 
 had pronounced them to be in a Datrmable-fiate^ 
 of which I (hall take fome notice afterwards. 
 
 Now at prefent obfervc the wonderful An- 
 tipathy which is in the breafts of our Divijies 
 againft the Doftrine of Fredeftination and Ele5ion^ 
 tho' it be the cxprefs Dodtrinc of the New 
 Teftament. They profefs (for the forefaid 
 Gcntlemjpi profcfles for thci)i all) that they 
 
 would 
 
The Third Part. 
 
 would choofc rather to pay Adoration to a 
 Creature than own the Truth which the So- 
 vereign Creator of all Things hath revealed 
 to us in the Scriptures. I wifli this doth not 
 betray too cafie ^n inclination in them to thac 
 Church which approves of, and pradifes the 
 Worlhip of Saints and Angels. What! do 
 we prefer this jMatrous way of Worlhip to a 
 Prayer wherein there is mention of a Do6:rine 
 which was frequently inftillM by the Blcffcd 
 Apoftle St. Paul^ into the Minds of tliofe he 
 preached and wrote to, and which the Grc^t 
 and Renowned Light of the Church, St. /^uguftine^ 
 difcourfed of in his ordinary Sermons and /l/o- 
 tniVtes to the People? Surely we have forgot 
 thofe remarkable Words of the forefaid Apoltk 
 to the Clergy of Epkcfus^ A6:s 20. 1 8, 20, .27. 
 Te know horv I kept back nothing that was profitable 
 unto you. For I have not {lyunn'd to dec/are unto 
 you all tl^e counfel of God. in his difcharge of 
 ills Miniflry, and preaching the Gofpel, he kept 
 not back from them any Divine Truths, but 
 delivered to them the whole Chriflian Dodrine 
 (as Dr. Hammond expounds it) part of which is 
 Ciiat of EleEllon and Predeftinati&n^ here fpecially 
 and fignally denoted, it is likely, by the Counfel 
 of Cod, Thofe Preachers then are juftly to be 
 blamed who difregard this Apoftolical Pattern, 
 and keep back this Doftrine from the People, 
 and fhitn to declare it to them. Such cannot ac- 
 quit thenrjfelves as Faithful Ambafladors of 
 Chrift : they adt moft facrilcgioully when they 
 rob the People of thefe Holy Truths, which 
 are contained in the Sacred Scriptures. 
 
 This is almoftas bad as the Tyrannical De- 
 cree of the Church of Rome^ that the People 
 B 4 flial) 
 
% The PREACHER. 
 
 fhall not be permitted to read the Bible, Indeed 
 the fame Reafon (if we may call it a Reafon) 
 which is given by the Romanifts why the Scrip- 
 tures are to be kept back from the People, 
 may be aflign'd why the People Ihould not be 
 fuffer'd to hear Sermons on thefe heads, namely, 
 becaufe then they would be acquainted with 
 thefe Dodrines, and would difcourfe of them, 
 and endeavour to propagate and difperfe the% 
 for this is the foUd Reafon given by * foiu ) 
 of the Writers of the Roman Church why the 
 Reading of the Bible is to be denied to the Peo- 
 ple. But if the Doftrincs I fpeak of be part 
 pf the Contents of the Bible (as moft certainly 
 they are) then it can be no fault to com- 
 municate them to the People, and to fufFer 
 (yea to encourage) them to propagate them a- 
 niong others. Herein we follow the Examples 
 of the Great Apollle, who kept back mn^ 
 of thefe Articles, and jfJmn^d not to declare them 
 to the People. And this hath been the conftant 
 pradice of the Faithful Preachers of the Gofpel 
 in our own Church, as I have abundantly prov'd 
 in another place. I will conclude with the 
 Words of a Celebrated Do&or of our Church, 
 who hath the general repute of being Judicious 
 and Solid, -f- There is^ faith he, m jirgument in 
 Divinity^ wherein every Soul that earneftly feeks 
 Salvation^ or the avoidance of Damnation ^ ^^g^^ 
 )j // I in reafon to he more defirous of Salvation than in 
 }^cmoiicy-f\.e P^i^f ^f Eternal Ekaion and Reprobation, He 
 
 ^ acknowledges 
 
 •-Pref.' to the Khemifh Tranflation of the N.TcfkaoicnN 
 i Di^Jackfon, Vol.' I, I^ook i.e. Clwp. 43. 
 
The Third Part. if 
 
 ncknowlcdges here the Decrees of Ekilion and 
 Reprobation^ and he owns that there may be 
 SatiifaOion in our fearching into thofe Points, 
 and that we ought to dffireit-^ and further, 
 that thefe are Doctrines that muil be iludied 
 by all thofe that have ferious regard to taeir 
 Salvation, 
 
 But fome, it feems, think it more eligible 
 to hold Communion with the Church of Rome 
 in its Idolatrous Adoration of Jngels and Saints^ 
 than to hear the mentioning of fuch po«5>rine in 
 any Prayer they join with. I appeal to the Ira- 
 partial Reader whether this Choice doth no^ 
 look likeaflep (and a wide one) to Rome. And 
 befides, when we rejcd the Dodrine of Prci- 
 deftination^ and the reft before mentioned, we 
 abandon our own Churchy and fo far may be faid 
 to fide with the Church of Rome^ as we take up 
 thofe Dodrines which fhe profefles and main- 
 tains in dire(^ oppofition to our Church, as we 
 may fee in their Writings of Bellarmine^ Staple^ 
 ton, Harding^ &c, God grant that our Divines 
 may duly confider thefe things, and adt accord- 
 ingly. 
 
 Secondly^ It is ihe general AfTertion of our 
 Divines that the Church of Rome is a true Churchy 
 and that Salvation is to be attained in her, and 
 that Ihe holds all the Eflentials of the Chri- 
 ftian Religion. One who is lately come into 
 vhe Communion of our Church hath got this 
 language, and tells us, that "^ the Errors of th^ 
 
 Roman 
 
 G. f^eitJ/i Scrm« 2. ^t St. Butol(b\ P. 76, 
 
10 r^r PREACHER. 
 
 ^oman Church are not Fundamental Tho* our 
 Church exprefly declares ^ that the Church of 
 Rome bath not the marks of a True Churchy and 
 in feveral of her Homilies^ and on other occa- 
 fions, hath determin'd her to be Idolatrous^ yet 
 our Churchmen aflert that fhe is a True Churchy 
 and that the Members of it are in a State of 
 Salvation. It feems very ftrange to me that 
 Perfons of Learning and Sagacity (as I own 
 fome of the Patrons of this afTertion to bej 
 ihould take up fuch a Notion : and I challenge 
 any Man to make good that the contrary Do- 
 ftrine can be juflly charged with any real ab- 
 furdity, or is not adjufted to Scripture, and 
 folid Reafon grounded on it. 
 
 I will only obferve this further, that tho* our 
 Churchmen aflert the Church of Kome to be a 
 true Church, yet at the fame time they hold that 
 all Non-Conformifls and Dijfe»tcrs are out of the 
 True Church, and are in a Hate of Damnation, 
 becaufe they are Schifenaticks, It feems that 5e- 
 faration Un-Churches them and their Congre- 
 gations, but Falfe iVor/hip and Idolatry do not 
 fo to thofe of the Koman Communion. This is 
 the judgment of the generality of our Eccle- 
 iiallicks, and thereby they fee m to me to fliew 
 how favourable the'y are to the Rowan Caufe^ 
 and how fevere they are to Trotejlantifm. 
 
 Further, Thirdly^ It is held that there are 
 Tropcr Priefts and a Proper Sacrifice now under the 
 
 Gofpel, 
 
 ♦ Second Part of the Homily for rfl^iffundaj* 
 
The Third Part. it 
 
 Gofpel, that all Bilhops and Presbyters are the 
 former, and that the Sacrament of the Lord's 
 Supper is the latter. Accordingly * one tells 
 us, that he vvou'd have a Side- Board or Bujfet 
 erefted ia the Chancel of every Church to Tet 
 the Bread and Wine upon, before they are 
 fetch'd thence to be placed on the Altar, for 
 this pra^ife, he faith, would help the People to con- 
 ceive how the Bread and Wine are their Oblation^ 
 and how tt is made a Sacrifice by the Mnrflry of 
 the Priefi. t Another Ecclefiaftick is more plain. 
 When Chrljl v^as en Earth, faith he, he offered up 
 th Sacrifick of his own Body and Blood, and he con^ 
 tinuaUy offers it in his own Perfon to his Father in 
 Heaven^ and he hath ordained the fame Sacrifice to 
 he offered up by his Priefis on Enrth^ which are the 
 Bread and Wine : and thefe being offered up in con- 
 ]un[fion with that Sacrifice^ which he in Perfon offers 
 fip in Heaven^ becomes the fame to uSj and is fo 
 accepted by his Father. Again, This Sacrifice^ faith 
 he, the Priefts offtr up continually for the People^ 
 in reprefentation and in conjunciien with what Chriff 
 in Perfon offers to his Father in Heaven. Which 
 is no other than a grofs Imitation of the Sacrifice 
 of the Alafs^ which the Papifts fay is to be 
 offered up continually for the ejuicl and the dead. 
 And 'tis not only a reprefentation of the Sacrifice 
 of the Body and Blood of Chrifl:, but it is in 
 ConjunSion with it^ as implying that it is of the 
 fame Virtue and Efficacy with it, and is an Ex- 
 piatory Sacrifice^ like that of Chrift himfelf. 
 
 Thofe 
 
 ^ Dr. Hickjfs in hii Chriftian Piit^fthood aflcrtcd. P. 54.' 
 t Letter before Sca?idaret'i Sacrifice, 0c, 
 
\ 
 
 la The PREACHER4 
 
 Thofe of the Troteftant and Refc^med Re- 
 ligion have generally laid afide the ExprelTions 
 of Trieft and Sacrifice^ and Altar • but now they 
 arc in fafhion again, and we talk of Priejlhood^ 
 and OblationSy and Mtars^ as freely as Ifhe Roman 
 Catholich do. This notion of Chrijlian Prieft* 
 hood doth mightily poflefs the Mind$ of our 
 Clergy of late •, They love thofe IVoriis dearly, 
 and ufe them when there is no occafion at all 
 for them : as one lately hath attempted a Vin- 
 dication of the ChrifiiaH Priesthood ^ and the Sacet'- 
 dotal'Office from a Text where the Clergy are 
 only plainly ftiled Minifies of Chrifl^ land Stew- 
 ards of the Myjteries of God. And the\ Writings 
 of other Churchmen fwarm with thi^ Notion. 
 See Mr. Dodwell^ the Rehearfer, Mr. Scandaret^ 
 the laft of whom talks of lifting up the Hofi^ in 
 imitation of the Elevation of the Popilh Sacrifice. 
 And * another (tho* not of fo high a ftrain) 
 talks often of the Chriftian Priejlbood, and the 
 Sacerdotal-Office^ and appropriates it to the Mi- 
 nifters of the Gofpel, efpecially in the 5th 
 Chap, of his Book. And he gives this as his 
 Reafon, why none but Bijhops and Priejts are per- 
 mitted to Confecrate the Bread and Wine in 
 the Lord's Supper^ t Lhecaufe, faith he, the 
 Lord's Supper was always believed to fucceed 
 in the place of Sacrifices : confequently as none 
 belides the High Priejts and inferiour Priefls were 
 permitted to offer Sacrifices under the Jewi/h 
 Law, fo the Lord's Supper is Confecrated by 
 none but Bifhops* and Preibyters^ who alone are 
 
 Priefls 
 
 * Dp. Potter of Church Qofcrrment. 
 t Chap. 5. P. 26^. 
 
The Third Fart. t} 
 
 trkfls in the Chriftian fenfe of that name. ] 
 Yet this Writer is fo fair as to grant than 
 * C thofe of the Reformed Religion have either 
 T^hoUy abflain'd from the names oi Sacrifice m^ 
 Oblation^ or raention'd them with Cautions and 
 Referve in explaining this Sacrament. ] And 
 he owns further that -f^ [in the Chriftian 
 Church there is only one Profer Sacrifice , 
 which our Lord ofFer'd upon the Crofs: and 
 confequently Chriftians cannot partake of any 5^- 
 crifice in a Literal and Stri(i fenfe.] Thus his 
 Chriftian Priefthood and his Sacerdotal Office which 
 he, in Compliance with others, pretended to 
 defend, comes to nothing at all , and the Sa- 
 crifice as well as the Prlefthood is but an Ira- 
 proper thing. 
 
 But thofe whom I mentioned before are not fo 
 modeft and yielding,but boldly and Peremptorily 
 pronounce the Eucharifl: to be a Real and Proper 
 Sacrifice^ and 'tis obfervable that they produce 
 the very fame Arguments, and the fame Texts 
 to prove this Doftrinc, that the Writers of the 
 Church of Rome make ufe of to prove the Sacrt^ 
 fice oftheMafs. It is a fign they are very Zea- 
 lous in the Caufc, when they hunt up and down 
 for Arguments from all Quarters, as we cannot 
 but take notice they do. One in a Learned Au- 
 dience lately ofFer'd it as a very Remarkable Ob- 
 fcrvation, that the Rubrickhids the Prieft y^^w^at 
 the Altar when he Confecrates the Bread and 
 Wine, becaufe that was the pofture of Sacrificers^ 
 and confequently is proper when the great Sacri- 
 fice 
 
 * P. 274. 
 t P. *^8. 
 
14. n^ PREACHER. 
 
 fice of the Eucharill is ofFer'd by the Prieft. But 
 there is no fuch thing as this Obfervator dreams 
 of, for firlt there is no mention of an Jltar in 
 the Rubrick, nor any where elfe in the Order fqf 
 the Cemrnhnion. Our firft Pious Reformers had 
 laid that Language alide, tho' we have fmce taken 
 it up. Again, the Minifter is bid to Hand before 
 the Tahle^ and the reafon of it is given, that he 
 tnay fo order the Bread and Wine^ that he may with 
 more readinefs and decency bre0k the Bread before the 
 Teople. Is there any ground here for imagining 
 fuch a thing as Sacrificing ? And again, is not 
 Standing fometimcs the Pofture of Fraying as well 
 as oi Sacrificing^ and why then is it appropriated 
 to this latter ? 
 
 But fay what we will, this Dodrine of Sacri* 
 ficing at the Jltar in our Churches muft be kept up. 
 It is now become a Darling Notion, and we fee 
 it every day more and more prevailing on our 
 Church. And if any one fufpedts that the do- 
 ftrine ofTranfubJlantiation lies lurking under that 
 of a Sacrifice^ one of the forcmention'd Patrons 
 of the Sacrificing Prieflhood will tell him that 
 this fufpicion argues Ignorance and Weaknefs. 
 Accordingly the Dodor whom I before quoted, 
 who declares that in theChriftian Church none can 
 partake of any Sacrifice in a proper and literal fenfe 
 ^ without allowing Tranfiibftantiation^ is according 
 to Dodor Hicks's Judgment, a very Ignorant 
 and Shallow Writer. But tho* our Sacrificing 
 Priefts will not expresfly own Tranfiibftantiation 
 ( for they are on the Rcferve in this, as in feme 
 
 other 
 
 * Chap. 5. P. 168. 
 
The Third Part. \% 
 
 other things j yet none of them refufe to profefs 
 the belief of the Corporal Prefence of Chrift in the 
 Sacrament, and feveral of them have induftrioufly 
 maintain'd it Moreover , they hold that the 
 Sacrifice of the Altar is a Propitiatory Sacrifice , 
 and hath the fame Virtue and Ejficaey with that 
 which Chrifb made on the Crofs. Can we then 
 think otherwife of thefe Gentlemen than that 
 they are good friends of the P O P / S // MAS S ? 
 Can we forbear believing that thefe Men are not 
 True Sons of the Ckurcb of EngUndy and are no 
 •great Admirers of the Reformation ? 
 
 To this purpofe let me mention here what I 
 lately met with in Mr. Strype'^s JnnaU of the Refor- 
 mation of Religion in the beginning of Queen Eliza- 
 beth's Reign, Chap, 12. p. 165. He Acquaints 
 us that certain Injun^iions were put forth by her, 
 among which (he order'd the removal oi Altars 
 out of Churches, and the fetting of Tables m their 
 places. To which fhe was excited by the Reve- 
 rend Divines that were thenEmploy'd in fettling 
 the Reformation, and who drew up their Rea- 
 fons, why it was not convenient that the Communion 
 fhould he adminiflred at the Altar, and prefented 
 them to the Queen. Seeing Mr. Strype hath ob- 
 liged the World with the Particulars Verbatim^ 
 as he found them in an Authentick Manufcript, 
 1 will fet them before the Reader as worthy of 
 his Obfervation , with refpect to the matter, 
 which is now before us .• and I doubt not but he 
 will be thence convinc'd that our Reformers thought 
 Altars and Sacrifices were badges of Popilh Super- 
 flition, and not to be allow'd of by Proteftant 
 VVorlhipers. The exprefs words arc thefe. 
 
 iFtrfl^ 
 
i6 The PREACHER. 
 
 CF/r/, The Form of a Table is more Agreeable 
 to Chrifls Example , who Inftituted the Sacra- 
 ment of his Body and Blood at a Tahle^ and not at 
 an ^Itar. 
 
 Secondly^ The Form of an Jltar was Conveni- 
 ent for the Old Teftament , to be a Figure of 
 Chrifls bloody Sacrifice on the Crofs: but in the 
 time of the New Teftament Chrift is not to be 
 facrificed, but his Body and Blood Spiritually to 
 be Eaten and Drunken in the Miniftration of the 
 Holy Supper. For Reprefentation whereof, the 
 Form of a Table is more convenient than an jiltar'. 
 
 rhWdly, The Holy Ghpfl: in the New Tefla^ 
 ment fpeaking of the Lord's-Suppcr, doth make 
 mention of a Table i Cor. lo. Menfa Domini 
 the Table of the Lord, but in no place nameth it 
 an Jltar, 
 
 Fourthly^ The Old Writers do ufe alfo the name 
 of a Table ^ for Jugufline oftentimes calleth it 
 Menjam Domini^ the Lord's- Table. And in the 
 Canons of the Nicene-CowfizA it is diverfe times 
 called Dlv'ma Menfa. And Chryfoftom faith ^ 
 Baftifmus urns eft & menfa una^ that is, there is 
 one Baptifm and one Table. Tra^i, 16. in Joan. 
 Horn. 18. in 1 Cor. And although the fame 
 Writers do fometimes terra it an Altar, yet are 
 they to be expounded to fpeak abufive and impra* 
 prie. For like as they expound themfclves, when 
 they term the Lord's-Supper a Sacrifice^ that they 
 mean by this Word Sacrifice Recordationem Sacrificii^ 
 i. e. the Remembrance of a Sacrifice, or SimiliHi" 
 dinem Sacrrfidi^ i. c. the likenefs of a Sacrifice, 
 
 and 
 
The Third Pdrh ij 
 
 ahd not properly a Sacrifice : fo the fame reafoa 
 Enforceth us to think, that when they term it an 
 j^itaYy they mean a Reprefentation or Remem- 
 brance of the Altar of the Crofs^ and not the Form 
 of a Material Altar of Stone. And when they name 
 it a Tahle^ they exprefs the Form then commonly 
 in the Church ufed according to Chrifl's Example. 
 
 Fifthly^ Furthermore an Altar hath Relation to 
 a Sacrifice^ for they be Correlatives. So that of 
 neceflity if we allow an Altar, we maft grant a 
 Sacrifice: like as if there be a Father, there is 
 alfo a Son : and if there be a Mailer, there is alio 
 a Servant. Whereupon diverfe of the Learned 
 Adverfaries themfelveshave fpoken of late, that 
 there is no reafon to take away the Sacrifice of the 
 Mafs^ and to leave the Jltar Handing, feeing the 
 one was ordainM for the other. 
 
 Sixthly^ Moreover, if the Communion be mi- 
 niftred at an Altar, the godly Prayers fpoken by 
 the Minifters cannot be heard of the People, efpc- 
 cially in great Churches: and fo the People 
 fhould receive no fruit of this part of EngliPa 
 Service : For it was all one to be in Latin, and 
 to be in Englilh not heard, not underltood of the 
 People.] 
 
 And then is annexed the Judgment of Foreign 
 Divines , as Bucer , Martyr^ Calvin^ &c. And 
 of the late Martyrs in Queen Mar^s Reign. 
 
 This Paper, which I. have tranfcribcd, contains 
 in it fome very Remarkable Paflages, which will be 
 of great ufe to confirm us in the Point that I have 
 offer'd. Here we fee what was the fenfe of the 
 Divims of the Church of England ia thofe Days, 
 
 Q th^ 
 
58 The PREACHER. 
 
 tf?c very fame Divines then living who compofed 
 our Liturgy, and feciled our Articles of Religion, 
 Thefe have reduced the matter fir ft of all to 
 Chrlfih Inflitution and Example^ which one would 
 think fhoiild be very prevalent with all Good and 
 wife Men, and who own Chrift for their Law- 
 giver and Lord. He made ufe of no Jltar at ths 
 Celebrating of the Sacrament of his Body and 
 Blood, nor ufcd any fuch Term or j4ppeUation : 
 Why therefore fhould we prcfume to do it ? 
 Again, thefe Divines tell us that this is con- 
 formable to the Stile and Pradlice of the Afo^ 
 files and the Ancient Chriftians^ which is another 
 Confideration that may Regulate our Language 
 and Praftice. Farther, we are told here by our 
 Firft Reformers that this is agreeable to the 
 Judgment of the moft Learned and Pious Di- 
 vines in the Proteftant. Churches abroad^ and 
 they reckon Calvin to be one of thofe. They 
 add likewife that it is approved of by Martyrs 
 and ConfeJJors at home , which ought to be no 
 fmall Inducement to us in the prefent cafe. 
 And we fee they explode the notion of a 5^- 
 crifice as well as of an Altar y the one depend- 
 ing on the other: and therefore if there be 
 no Altars in the Chriltian Church, there is 
 no fuch thing as a Sacrifice, We may obferve 
 that they Condemn the Do£lrinc of the Real 
 or Corporal Prefence^ when they tell us that the 
 Body and Blood of Chrift are Spiritually Eaten 
 and Drunk^ for the Spiritual Eating and Drink- 
 ing are contrary to the Corporal one. And 
 laftly, we are told that the Adminiftring of 
 the Communion at an Altar is not for Edifi* 
 cation, becaufe the Prayers that are then made 
 can't be heaid and underftood. 
 
 Thtts 
 
The third Part. ,g 
 
 Thus we fee thefe Pious and Learned Men 
 the Reformers of the Englifh Church from Po- 
 pery, were careful to fettle it according to the 
 Word of God, and tjie Pradlice of ' hrift and 
 his Apoftles , and of thofe that afterwards 
 trod in their Heps, and they would not allow 
 cither of Name or Tlnvig in the Woifhip of 
 God which deviated from this Pittern. Ac- 
 cordingly Altars and Sacrifices were rejected by 
 them : and if by Them who were the Firfl: 
 Happy Inftruments of our Church's Reforma- 
 tion, furely it becomes not Vs ( who fhould 
 derive from them) to talk of Real and Profer 
 Priefts and Sacrifices in the Eucharifl; : which I 
 take to be one Inftance of a Tendency to Po- 
 pery. 
 
 Fourthly^ I cannot but caution my Brethren 
 againft Excefs in Ceremony , and Affeiftation o^ 
 Pomf in Religious IVor/hip, We are apt to be 
 too much pleafed with Outward Shew and For- 
 mality, which is the thing that runs thro' all 
 the Popifh Devotions^ and caufes the Worfhipers 
 to flight and difregard the Inward Power of 
 Religion and Godlinefs. Is it not enough to 
 fhew our Conformity in thofe Obfervances which 
 are Commanded by our Church, but muft we be 
 adding to them of our own heads? I have of- 
 ten wonder'd at the Pradice of fome of our 
 Church-men, thai; they cannot be fatisfied with 
 the Rites that are prefcribed by the Rnbricks, 
 but they muft fet things up higher than they 
 found them, and Invent and Introduce new 
 Obfervances. It is faid that Dodor Gunning^ 
 who was at the Savoy Conference, was for the 
 bringing in of Holy-Water , and other fuch 
 
 G 2 Rices 
 
20 The PREACHER. 
 
 Rites of the Roman Church. He thought that 
 ( as fome others did ) the Reformation had 
 proceeded too far, and that we niuft go back 
 again , and take in forae of the Ceremonious 
 ufages that had been in Holy Church, 1 hum- 
 bly prcpound it, to avoid ail fufpicion of Inno- 
 vations in our Publick Service , that nothing 
 fliould be done in it, but what is according to 
 the Prefixt Rules and Orders of our Church. 
 Where is there any lnjun<f\ion for j^lttrnnte 
 Reciting of the Ffalms and Hymns^ that is, the 
 Minilters reading one Verfe, and the People an- 
 other? Where have we any Command for the 
 Words that are commonly ufed by the People 
 before and after the Reading the Gofpel ^ Which 
 feem to be in Imitation of what is prefcrib'd 
 in the Ko^rjan Rubrick , that the Miniller (hall 
 fay. Thanks be to God after the Epifllc , and 
 Praife be unto thee^ O Chrift^ after the Gofpel. 
 But feeing our Church hath prudently omitted 
 this, why fliould we be fo bold and prefump- 
 tuous as to make ufe of the like Words? Our 
 Church orders the Surplice to be worn at the 
 time of reading Divine Service^ and /I dmini firing 
 the Sacraments^ but the Sermon is not mention'd, 
 and yet we may fometimes fee the Surplice 
 Worn in the Pulpit, even when there is no 
 part of the Service to be Read' afterwards. 
 
 So the Bowing towards the Eafi ^ and more 
 efpcci^lly tovt^ards the j4ltar (as fome call it) is 
 a Pradice no where commanded by our Church, 
 and yet it is in great vogue with us. To 
 Defend and Vindicate which, fome tell us that 
 the Jews W^orlhip'd towards a certain Place, 
 Pf I 32. 7. We will Worf]}ip at his Footfiool^ i. e. 
 the Ark of the Tcftimony or Mercy-Seat, for 
 
 God 
 
The Third Part. 21 
 
 God was reprefented as fitting on the Cheruhims^ 
 under which was the Ark, which was as it were 
 his Footftool, So the Pfalmift faith, / lift up wy 
 hands towards the Holy Oracle , 28. Pf. 2. that 
 is, he pray*d looking towards the place wlierc. 
 the Ark ftood, and from whence God gave his 
 Anfwer or Oracles. And afterwards, when 
 the Jews were at a Didance from Jerufakm ^ 
 or were in a Itrange Country, they prayed and 
 turned their Faces towards the Temple^ 1 Kings 
 8. 44. Dan, 6. 10. But what is this to us 
 Chrtftians^ who have no SanEluary^ and no Tem- 
 ple where the Almighty dwells in an Extra- 
 ordinary manner, as he did in that stjcrufalcm'^ 
 If we could prove fuch a Prefence and fuch a 
 Shechinah in part of our Churches as was in the 
 Holy of Holies^ we might have Ibrae thing to 
 plead for our turning and looking towards it 
 when we pra^, and for our bowing our Bo- 
 dies that way :' but there is no proof of any 
 fuch Extraordinary Prefence or Habitation of 
 the moft High in our Churches. That was 
 peculiar to the Jewifh Temple^ and therefore it 
 is mere Judaidng to pray, or kneel, or bow to- 
 wards any particular Place now. A Relique 
 of this Superflitious ufage there is amongit 
 the Tartars^ who VVorfhip towards the North i 
 and amongfi; the Turks^ who are oblig'd when 
 they Pray, to turn their Faces tov/ards the 
 South , Mecca being fituated there. But we 
 Chrifliam are not confltied to any quarter, we 
 have no Warrant to Pray or bow towards 
 any particular place. And there is no Com- 
 mand of our church for it, tho' it be fo com- 
 monly praftifed. Bowing towards the Alrar 
 is only commended to the ferious conftderation of 
 C ^ ali 
 
ft3 The PREACHER. 
 
 all good People ^ in the Conftitutions and Canons 
 made A. D. 1640. Can. 7. which were framed 
 by Arch bilhop Laud and his Party that too 
 much favoured the Supcrftkious Obfervances of 
 the Roman Church : and accordingly we find 
 that this is ufed in the Church oi Rome. Miffah 
 Rom, in Ord. Mjf P. 210. But feeing the 
 Canons of XJ40 were noll'd by the Parliament 
 in the Thirteenth Year of King Charles the II. 
 it is flrange that this Innovating part of them 
 fhould be obferv'd by our brethren at this 
 day. 
 
 So for the placing of the Communion Table 
 jihar-wife^ againft the Eaft Wall of the Church, 
 when the Sacrament is Adminiftrcd, 'tis no 
 where enjoyn'd, nay, 'tis rather forbid, for the 
 Kubrick Orders that the Table at the Communion 
 time /hall ftmd where Morning and Evening Tray" 
 er i/s appointed to be faid^ but this is faid in the 
 Body of the Church. 
 
 Nor doth the Church of England any where 
 command or allow us to call the Communion 
 Table an j^ltar ^ which yet is the Frequent 
 Language of fome Men : and then fanfying the 
 Table to be an Altsr, they bow and cringe 
 to it, in Reverence to the Sacrifice which is 
 offered there, and particularly in Honour of 
 the Fricfis who are Sacrificers. 
 
 There is no Command for fetting up Can- 
 dles on the Communion Table , and yet we fee 
 it done in all Cathedral)^ and College Chapels, 
 and in fome other Inferior Churches and Cha- 
 pels. And they give us very flrange Reafons 
 for it, as thus, in the Primitive times, which 
 ^ere limes of Perfecution , the Oratories were 
 pnder ground or in dark places, fo that they 
 
 ufed 
 
The Third Part. 2J 
 
 ufcd Tapen : therefore the fetting of Candles 
 on the Altar is now a good imitition of uhat 
 was done at firft. Again, they tell us. That 
 the Supper of our Lord was by Candle light, 
 and therefore the Church fets up Candles or 
 Tapers, tho' they be not lighted. There is an- 
 other account given of this ufage in K. Edward 
 the 5th's. Jnjm&Jons^ where it is order'd that 
 only two Lights upon the high Aitar b( fore the Sa- 
 crammt jhall remain ftili^ to ftgnifiefhat Chrifi is 
 the very Light of the iVorld. But this Jn]iinBion 
 is now of no force in our Church (and would 
 have been countermanded by that Excellent 
 Prince if he had lived longer) nor indeed can 
 be thought ever to have any, unlefs there can 
 be produced better Arguments for the obfer- 
 vance of it. I take this ufage to have been de- 
 rived from the Lamp fet up in the Jexvjfly 
 Temple^ which were always burning there : only 
 the Papijls and We content our felves with ««- 
 lighted Tapers. Nor do we come up to the 
 pra6:ice of the Turks and Mahometans^ who ufe 
 burning Lights in their Mofques all Night. We 
 go not fo far, but fet up only dark Candles on 
 our Altars. 
 
 But I proteft mod (incerely, that I wonder 
 at this ufage of ours, which hath no warrant at 
 all from our Church. One would think we 
 might be contented with thofe Rites and Ob- 
 fervances which our Church hath inftituted, and 
 not out-run the Ruhric^L Canons by a Super- 
 fluous and Preter-CanoBBi Conformity, and by 
 introducing a Pradice whick can lignifie nothing 
 among the Papijls^ but this (and I'm forry it 
 fhould fignifie any fuch thing any where) that Blind 
 Rights are fometimes prefer'd tp the Altar: 
 C 4 ancf 
 
54 The PREACHER, 
 
 and which may in time conduce not a little a-* 
 mong us to that which I am warning ray Bre- 
 thren againfl. But I hope it will proceed no 
 further, and I am fatisfied that the Rules of our 
 Church intend not thereby that Mens minds 
 Jhould be corrupted and tainted with Super- 
 ftition. Only this I urge, for the fake of our 
 Holy Religion^ and for the honour and credit of 
 our Churchy that we be cautious of introducing or 
 continuing any ufages in our Churches that are 
 in imitation of the Innovations of the Ko- 
 nimifts. 
 
 We are no where enjoined the ufe of Ovigans 
 in churches^ and therefore, I may juftly reckon it 
 amongft the In (lances of Super ^ Conformity. Yea, 
 our Church it felf allows me to fpeak thus, for 
 in the Second Part of the Homily of the Place 
 and Time oj Prayer^ we find that the Pipings ^^^i^^^y 
 Chaiiriting^ and Playing^ upon the Organs ^ are rank'd 
 among '^^ things in the Churches which dtfpleafed 
 God fo fore^ and filthily defiled his holy Ploufe and 
 his place of Prayer : and 'tis added, that xve ought 
 greatly te re Joyce and give God thanks that our 
 churches are delivered out of tkofe thtngs. This is 
 the Language and Sentiment of our Church, 
 and therefore without doubt it grieved her after- 
 W2rds that thefe Mufical Entertainments were 
 k fomc meafure reltored. Accordingly Mr. 
 Strype in his "^ j^nnals of Q^ Eliz,aheths Reign 
 tells us, that in the beginning of it fome of the 
 Clergy of the Lovvej^bufe of Convocation^ Pe- 
 titioned that the fy^m pl^yirig on the Organs 
 
 might 
 
 * Ch.p. 29. ^,Pa 1562. 
 
The Third Part. 25 
 
 tni^ht he removed. And I cannot but obferve, 
 that tho' Dr. Nicholls in his late Defence of the 
 Church of England, accufes the DiQenters for 
 mjuf^ly dif approving the Muftcal Organs^ yet he hath 
 not one Syllable in defence of them, either from 
 Scripture, or the Writings of the Fathers, z% 
 being confcious that this did not belong to the 
 Befence of the Church of England, 
 
 But I fpeak at pref cnt of th e growing affedia- 
 tion in our days, of fiearing thefe Mufical In- 
 flruments fet up even in ordinary Churches, 
 and even in Country Towns. Tho' too many 
 defpife that Preachings which is Warm and 
 Pathetick, and fcofF at moving Sermons^ yet they 
 pretend to b^m)nderfully atfeded and moved 
 with this Kq^ and Noifie Devotion. Not 
 that I think fliere is TO PERT lurking in the 
 ORGAN-PIPES^ (for then they would not 
 be permitted by her Majefty and her Bifhops in 
 their Chapels and Cathedrals) but I am afraid 
 that this Gaiety, Pomp and Senfuality which 
 are mix'd with the Divine Service, will fteal 
 away the Peoples Hearts, and divert them from 
 attending to the Simplicity, Subftancc and Re- 
 ality of Devotion which they fhould chiefly be 
 concerned for : which is a Preparative to fome- 
 thing elfe. 
 
 The mentioning of Organick Mufick in Churches 
 reminds me of faying fomething of the Change 
 that hath been lately made in the Fcrfmi of the 
 Ffalms^ which are y^w^ and played inom Churches. 
 The Old Tranflation of them in Englilh Metre 
 is now generally laid afide, of which give mc 
 Jeave to fpeak my Thoughts freely. 
 
 About the Fourth Year of K. Edxoardthz6tb^ 
 Am* Dom, 1550, fome of David's Pfalms were 
 
 tranfiated 
 
a6 The PREACHER. 
 
 tranflated into Englifli Metre, by Thonnu Siernhold 
 Efq-, who was one of the Privy Chamber to the 
 forefaid King. He tranflated 37 of them, and 
 particularly the fir ft twenty four. The reft 
 were done by John Hopkins^ Robert IVifdom^ and 
 fome other Pious and well difpofed Perfons, in 
 the time of Q^ Mary: and when fhe was fuc- 
 ceeded by Q. Elizabeth^ thefe Pfalms were ge- 
 nerally permitted to be fung before and after 
 Morning and Evening Prayer, and before and 
 after Sermons in all Churches ; and they con- 
 tinued in good repute till about the middle of 
 K. Charles the Firft's Reign : at which time they 
 began to be much difliked, and after that more 
 and more to be flighted and djifregarded, efpe- 
 cially by our Higheft Church-Men, who were 
 offended at their being fung in Churches, bc- 
 caufe they thought they might in time exclude 
 the Ringing of the Reading Pfalms^ which was 
 pradtifed in Cathedrals, 
 
 Befides, this Verfion of the Tfalms was thought 
 to have had its rife from Geneva^ and to be an 
 imitation of Marrot and Bez^a^ who had a little 
 before turned the Pfalms into French Metre, 
 for the ufe of the Proteftant Churches in France 
 and Geneva, Thefe were poor and mean pre- 
 tences for .their difallowing thefe Singing 
 Tfalms : but they difcover too plainly the Spi- 
 rit and Genius of thofe Men, who were Ene- 
 mies to the Plainnefs and Simplicity of God's 
 Worfllip, and had no kindnefs for the Pradicc 
 of the Kt formed Churches abroad. 
 
 But of late a more general diflike of thefe 
 Tfalms proceeds from the flrange and obfolete 
 words which are ufed in this Tranflation, and 
 arc now becoHie Unintelligible. This Objedion 
 
 feems 
 
The Third Part: ttj 
 
 fccms to me to be of little weight, for thofc 
 onufual words are but few, and the meaning of 
 them is foon explained. As thus, read^ i. e. 
 Counfel or Advice, and fometimes 'tis of a 
 larger figniiication, and is as much as Precept or 
 Law, and fo anfwers exadly to the Latin lex^ 
 from reading : thrall^ i, e, bondage or flayery : 
 hehight^ i, e, promifed : behefts , i. e, promifes : 
 glofe^ i, e. flatter, fawn, of Greek Original it 
 may be, from yhaam : wark^ i, e. work, which 
 was common in our Language heretofore, wit- 
 nefs Southwark : quail^ /*. e. to decay or periih : 
 pieed, i. e, reward : lore^ i, e. law, commandment: 
 fain^ u f. pleafant, glad : ferly^ i, e, early or aa- 
 tient : Jhend^ i. e. fbield or defend : fhent^ i, e. 
 undone, ruined : but fometimes it fignifies Ihield-' 
 ed or defended : fray^ i, e, fcarc, make afraid : 
 mickle^ i. e, great : ire^ anger : • glee^ i. e. joy ; 
 for aye^ i. e, for ever : eath^ i. e, eafie : uneath^ 
 uneafie, difficult, difficultly : ftout is an Epithet 
 for any thing or any Perfon : lufi^ i. f . lift or 
 defire, for the old Englifh luft was a harmlefs 
 word, and we have it in our laft, that is, our 
 prefent Tranflation of the New Teftament as 
 Qhe Spirit lufteth agzini\: the flefh Gal ♦j. 17.3 
 but afterwards it denoted an unlawful Concu- 
 pifcence : fo Itbido amongft the Latins was at firfl 
 an indifferent word, but now generally it fig- 
 niiies a Vitious defirc. M^omh^ i, e, the Belly 
 or Bowels, Pf. 31. 9. C"iy Womb for woe doth 
 ake] it was applied to both Sexes. Fair andtrlm^ 
 Pf 45. 1 2. was according to the ufual fpeaking in 
 thofe times. •So,/o, there goes thegame^ Pf, 70. 3. 
 exprefled well enough the Wicked's rejoycing. 
 And the word game was ufed more innocently, 
 as in iy". 33, 2ic QurSoulin God bath joy and game. 
 
 And 
 
28 The PREACHER. 
 
 And fo the word geare was an Expreffive term 
 in thofe times, as in Pf, 35. 16. [there there their 
 geare goes trim.'] Bauds and Ruffians in Pf. 50. 
 1 8. was a plain and downright way of defcri- 
 bing Adulterers and their Maces. 
 
 Som.e words are Contrad^ed and Diminilhed, 
 as minted for anointed : devor for endeavour : 
 flroy for deftroy : long for belong? : ib^ r^for herdf- 
 man: f^rite for fpirit: mell for meddle: fro for 
 from: dure for endure, from the Latin durare^ 
 and that from the Heb. dur^ continm habitavit^ 
 manjit. 
 
 Now, all this (hould not ftartle any Man of 
 good Senfe, for the Compofers of thefe Singing 
 Pfalms were the bed; Metre-men in their time, 
 ^nd their Language and Phrafe (.as flrange as 
 they feem to fomc) have been imitated fmce by 
 fome Writers of the molt Exquifite Wit and Judg- 
 ment. Spencer^ the Prince of Engli/h Poets, re- 
 tains this very way of fpeaking, which is Com- 
 mendation fufficient. Milton^ one of the beft 
 Poets of the Age, hath many Antiquated Words, 
 for he was pleafed therein to make Spencer his 
 Pattern. So did the Learned Dr. More in his 
 Philofophical Rhymes. The celebrated Mr. Prior 
 choofes to make ufe of fome of this fort of Words 
 in a late Poem. And 'tis the Opinion of Mr. 
 * Dryden that Ohfolete words may then be laudably 
 revived, when either they are more founding or 
 more fignificant than thofe in pradlice, and when 
 their Obfcurity is taken away by joining other 
 words to them which clear the Senfe. Thus he. 
 
 Who 
 
 Epift. Dcdic. before juvenar% Satpj^ 
 
The Third Part. 2^ 
 
 Who then can reafonably difparage the antient 
 Englifh Verfion of the Pfalms^ merely becaufe of 
 thefe unufual Expreflions, when he confiders that 
 they have been, and are ftill made ufe of by the 
 moft applauded Poets, and that they are more 
 fignihcant than fome others, and more grateful 
 to the Ear, and fometimes render the matter 
 more Solemn and Auguft ? 
 
 Say that there are fome unnecefTary Exflethes 
 in Sternhold and Hopkins^ as Eke, alfo^ I fay^ for ever 
 and for aye^ all and fome: and a^ and^, are put, * 
 before words, as around^ yclepe^ &c. be it knowa G/ U 
 that all thefe and more are found in the famous 
 Spencer'^s Poemi^ and. are not counted Botches 
 there. Yea, the grave Father of Poetry amonglfc 
 the Antients hath his little Particles p^, w, mp,Tvt, 
 &c. to fill up his Verfes, and no Man ever 
 found fault with hira for this, yea, fome great 
 Criticks have reckon'd them as Ornaments and 
 Embellifhracnts. 
 
 Again, 'tis not fufEcient to alledge that this is 
 «n Old Tranflation of the Pfalms^ and therefore 
 muft be laid afide. For this Arguing is con- 
 trary to what was ufed heretofore by the j^ntient 
 Chriflian Fathers^ and others, who, when all the 
 reft of the Bible was tranflated a new, would 
 have the Pfalms remain the fame as they were in 
 the Old Latin Fevfton^ becaufe thefe were daily 
 ufed in the Latin Churches, and could not there- 
 fore without offence to the People be changed. 
 
 And fee now moreover the unaccountable hu- 
 mour of thofe Men who cry out fo paflionately 
 againft thefe Singwg Pfahm ■: they do not diflike 
 the Old Iranflatkn of the Reading Pfalms^ which 
 is in ufe in the Service of our Church, tho' ic 
 hath feveral very odd and uncouth exprcilions 
 in it, to fay no worfe. 1 
 
jo The PREACHER. 
 
 I (ball add further, that befides the retaining 
 fome of the Old Englifh or Saxon words, which 
 arc a piece of laudable j4ntiqutty, there is Real 
 Worth in this Tranflation that commends it to 
 us : for let any unprejudiced Perfon perufe it 
 well, and he will find that it comes nearer to the 
 Original than the Reading Pfalms do : on which 
 account the Learned Dr. Duport^ who turn'd th$ 
 Ffajms into Greek Verfe, extolls this Verlion. 
 
 At other times we may obfcrve that it is a 
 good Comment on the Pfalms, asP/. i8. 25, 2^.-* 
 
 22. 12.- 31. ^5 ^•-45- H, ^^' 
 
 And in all places the hearty Piety and Religious 
 Sefife of the Tranflators are difcernible, tho' 
 their failings otherwife are not to be difguis'd, 
 and they are in fome places very defedivc in 
 their Rhymes. 
 
 The longelt Pfalms generally fare worfl, as 
 the 50th and 78ch : and yet the 103, t 04, 105^ 
 io5, and 107, (which are fome of the long- 
 eft) are done as well as any. 
 
 Upon the whole, this may truly be faid that 
 a confiderable number of thefe Pfalms may be 
 pick*d out, and foberly and devoutly made ufe of, 
 to the edifying of the People, and to the Glory 
 of the mdft High. The fiiorteft, and the molt 
 devout and pathetick, which are fuited to the 
 moft, and are general expreflions, either of 
 Godly Sorrow and Repentance, or of hearty Joy 
 and Thankfgiving, are plain and eafie, and tran- 
 flated well enough. And belides, they have 
 been in ufe amongft Pious Perfons, and commit- 
 ted to their Memory, and they have a good 
 liking of them, and they profit by them. In 
 Ihort, let there be an alteration and Amendment 
 
 where 
 
The Third Pan. ji 
 
 where Neceffity requires it : but let the main body 
 ot thefe Old Pfalns fti\] remain. 
 
 This 1 chink is advifeable till there can be 
 produced another Tranflation that is in all re- 
 fpedts better. I fee that after feveral attempts 
 by others, the New Verfion of the Pfalms^ by 
 Tate and Brady^ hath met with a fair reception, 
 and is now ufed in many Churches, inftead of 
 the Old Tranflation: but for the following 
 brief hints we may gather that their Work is 
 not unexceptionable. There is an Obfokte word 
 that is frequently ufed by thefe Poetick Refor- 
 mers, e're for before. When they think fit, 
 they make words, or cut off part of them, or 
 leave out words at their pleafure, to mould and 
 (hape them for their Verfc: as for example, 
 partake thy grace^ Pf, 68. 1 8. inftead of partake 
 of: thefeftal day^ iox fejlival^ Pf. 42. 4. and the 
 fame again, Pf, 122. 1. vengeful,^ Pf. 35. 5. and 
 6. and Pf. 135. 8. for revengful. One would 
 think that flingy^ founder^d^ growling are very un- 
 fit Epithets in Sacred Verfe, and yet thefe are 
 ufed by our New Tranflators. 
 
 And as fometimes thefe Poets are too Coarfc, 
 fo at other times they are too Fine and Spruce, 
 zs lawn and riUs^ Pf. 104. 10. Itquidfiore^ 13. v. 
 ooTiy bed^ Pf. 114. 5. freftj altars raife^ Pf. 43. 4. 
 belli infernal plains^ Pf 139.8. the Potters brittle^ 
 war 9^ Pf 2. 9. the bird that voings its airy way, 
 Pf. 8. 8. the confcious earthy Pf 18. 7. the confci" 
 ousmoon^ Pf 89. 37. the confciohsravagers^ v. 22. 
 (for confcious is a darling word with them) iw- 
 hallowed gore^ Pf 68. 23. untouch' d mines ^ Pfli9. 
 72. the joyful choire^?^. 106. 5. In another place 
 they bring in the blind flrokes of chance,^ Pf 1 21 . S. 
 tho' ther« be nothing in that Vcrfe that hath 
 
 any 
 
32 r/;p PREACHER. 
 
 any the leafl referabknce to this. Their Rhyme 
 is very forry in thefe following places, forth and 
 refort^ Pf. 107. 7. heard and Lord^ Pf. 97. 8. 
 /;^Kw and perform^ Pf. 119. 94. feiz^^d and r<2;?.'i^^ 
 Pf. 79. 1. Jiatc and complete^ Pf. 138. 8. w^we 
 ^ndtheme^ Pf. 71. 17. eftate and meat ^ v. 9. This 
 is wond'rous good Chiming, 
 
 To conclude, Dr, Brady^ and Mr. T^^e's Ver^ 
 fion of the Pfalms is well done as to the main, 
 but too well done for ordinary capacities, which 
 are moft of all concern'd in it. The choice and 
 quaint Epithets with which their Poetry is a- 
 dorn'd, and the high ftrains and flights they 
 fometimes affed, feem not to be agreeable to the 
 plain Song, and fimplicity of that Stile which 
 the common People are capable of. And i 
 wifli this bringing in of a New Verfion of Pfalms^ 
 which is now become fo common, may not pre-^ 
 fage fome farther Change in our Publick Devo- 
 tions. I remember it is ^ Plato's Remark of 
 old, that when there is an Alteration of Songs 
 and Tunes in a City or Commonwealth, it is a 
 fign of a Change of Laws and Manners there. 
 And therefore it was a Law among the Old 
 Athenians^ that the Mufick Ihould remain the 
 fame that it was. We have fecn the Ordinary 
 Singing Pfalms put down by a general confent 
 as it were of the People, and new ones have 
 been introduced, which to me feems Ominous 
 and Foreboding, as if we were weary of Old 
 
 Devotion. 
 
 Next, 
 
 "^ Dc Repub. lib. 4. 
 
The TUrd ¥ArK ^i 
 
 Next, I miglit take notice of the freqr.ent 
 ufe amongll us of the PiCiures of Chrifl^ and the 
 yirgin Mary^ drawn with a Romnn Aire. And 
 ibme Common-Prayer Books are printed with 
 Crucifixes and Images^ which too openly difcovers 
 the Genius and Difpolition of fome of us. But 
 \ tnoft certainly this is repugnant to the Spirit 
 of thofe Proteflant Reformers whom we pretend 
 to imitate : for we are told by the late * In- 
 duftrious Jmalijl^ that the famous Dr. Cox^ 
 Biihop of Ely^ one of the Compilers of our Book 
 of Common-Prayer, and a hearty Promoter of 
 the welfare of the Church of Enghmd^ refufed 
 to Officiate in Q: Elizabeth's Chapel, becanfe ftie 
 tetain^d a Crucifix there: for it feems it was 
 fome confiderable time before fhe could be pre- 
 vail'd with to part with it. But at another time 
 fhe fliew'd that (he had other apprehenfions, and 
 that flic was a great Enemy to all Superltitioa 
 of that kind ("yea, tho' of a lower fort) for, 
 as the forefaid -f^ Author acquaints us, fhe was 
 very much incenfed at the Dean of Stl Pauls 
 for laying before her at St. P/i^/VChurch, in her 
 Seat where (lie commonly fat, a Common-Prayer- 
 Book with t'iHuYes and Cuts of the Saints: She 
 . plainly told him, that (he eileemed them as 
 ' Superfiitious and Romiflj Reliques. And this Dif- 
 ' ,pleafure of the Queen occafioncd the w^aOiinp, 
 out and defacing of all Painriiigs and PidGres 
 in Churches, in London and thereabouts, thar 
 feemcd to favour of Popery. This Royal Patcerrt 
 deferves imitation at this Day, but condemns 
 
 D th<r 
 
 * Mr. St^^f: in his Annalsof C^, F. 
 I AnnaN Chap. 23. p, i^B, "^ 
 
34 r^^PREACHER. 
 
 the practice of thofe who affed to have their 
 DcvotioQ llii'd lip by Crucifixes and the Pidures 
 
 of Saints. 
 
 Fifthly, Who fees not that Popi/h Authors are 
 ia great efteem of late with our ClergyrMen? 
 As P^rrfon^s Chriflian DirecJory^ or Treatife about 
 Kcjolution^ publilh'd by Dr. Stanhope : The /«- 
 truduBton to a Devout Life^ by Dr. Nkholls. E- 
 fpecially Popiiri Books mixed with Prayers and 
 Forms of Devotion^ have been render'd into Eng^ 
 Iffo a new, and reprinted : as the Reformed De- 
 iwtions^ publifn'd by Mr. Dorri?jgton^ and fince 
 new-inodel'd by another : Devotions in the Antiem 
 way of Offce^ by a Perfon of Qiiality, and pub- 
 liflied by Dr. Hick^s. There is the Firfi rolums 
 of Thomas a Kem^is^ tranilated by Dr. Stanhope : 
 and the Second Folume by a Friend of Dr. FJickes^ 
 and recommended by the Do(ftor. He Dedicates 
 it to a Dcrhj/jhire Knight, and clofes his Epiftle 
 to him thus, [msthinks I fee how the blelTed 
 Spirit 'of Thomas a Kempvs is pieafed with me 
 for prefcnting his Book to you, and beekning 
 his requell; to you from Heaven to accept and 
 perufe it.] A very fine Rapture for a Prote- 
 ilant Divine, and next to praying to the Saint, 
 and his praying to the Knight. 
 
 This forr of Clergymen love dearly to give 
 ns fome Tails of the Popifli Devotion: and this 
 Writer particularly hath prcfented us with a 
 prcfcribed Ojfice fur the daily and nightly Devotion 
 of the Seven Hours of Prayer: and withal he is 
 plcnfcd to give us the Reafons of this Obferva- 
 tion of the Seven Canonical Flours • namely, be- 
 caufe we read of the Seven Gifts of the FJoiy Chofi^ 
 
 Ifd. li. 
 
The Third Par^. ^ j 
 
 ifa» II. 2. (tho* there are but Six named here) 
 and Seven rvkhd Spirits^ Mat. 12. 42. and Seven 
 deadly Sins^ Pro v. 26. 25. And, befides, the 
 Lord's Prayer confifts of Seven Petitions (tho* 
 there are but Six) and God finifhed the Works 
 of the Creation in Seven Days^ tho"* we are ex- 
 prefly told that they were finillied in Six. Fur- 
 ther, the Seven Canonical Hours are lignifiod by 
 the Seven Trumpets^ wherewith the Walls of 
 Jericho were beaten down. Yea, the number of 
 the Canpnical Hours is denpted by the Seven 
 Stars^ the Seven Chnrches^ and the Sevcji C olden 
 CancHeflich in the Revelation : he might as well 
 have added that it is d(^noted by the Dragon s 
 Seven Heads^ and the Seven A<fountctiyis mention'd 
 in that Book. Here is their Profound Devotio- 
 nift, .who gives us the Rationale of the Canonical 
 Hours, 
 
 And becaufe he acquaints us that it was the 
 Purity of this daily Office that invited him to fUbli/h 
 it^ take a Specimen of it in this following Prayer, 
 \\Let the Holy Mother of God^ the Virgin Mary^ 
 and all the Saints of God intercecdfor us fjnners with 
 the Lord of Lords ^ that we may be worthy to be ajfijl- 
 ed and faved by him.'] Such ftralns of Devotion 
 as thefc might juflly invite hini to make them 
 Publick, and to commend them to good Protc- 
 flants. 
 
 And other Popipj Offices and Forms of Devotion 
 have been lately put into Englifh^ and printed, 
 and difperfed abroad, and applauded by our 
 Clergy, and confequently are much prized and 
 bought up. We fee how they are daily multi- 
 pliedj and grown into fa (h ion with our ^lodenl 
 Devotionifts, as if the Prayer-Books whicii 
 ^vere compofed by Protcflant Divi^^ are but 
 
 D 2 :• Mean 
 
^6 The PREACHER. 
 
 Mean andPoor^or as if we had notDevotionalBook^ 
 fufficient of our own, but ftood in need of the 
 lielp and afliftance of the Tapfts : as if our pre- 
 fent Prayers were defective, as if there were 
 not fo much Vertue in them as in thofe of the 
 Roman Devotionifts : and as if it were the de- 
 lign (as mod; certain it isj of the Publilhers of 
 thcfc latter to infpire People with this Notion, 
 That the Roman Catholicks are very Devout and 
 Religious, and much exceed Protcftants, 
 
 One would think there is no need of reprint- 
 ing in this Age the Funeral Sermon on the Lady 
 Margaret^ Countefs of Richmond and Derby ^ 
 preach'd by Bifhop Fifn.er her ConfelTor, about 
 Two hundred Years ago, in which are fundry 
 grofs Strokes of Rom^-m Superjlition and Idolatry^ 
 which might very well have lain dead and buried 
 with her. Undoubtedly (lie was a mod Religious 
 and Pious Lady, according to the times fhe liVed 
 in, and her Charitable Foundations of Chrifis 
 CoUtge and St. John's^ fhall perpetuate her Me^ 
 fnoryxo all Generations. But why Ihould we thus 
 oblcure it by the frelh remembrance of her Ropiiy 
 Xtgotry ? I will not cenfure the Author of this 
 revival, but fome would be enclin'd to look up- 
 on it as a defign to retrieve thofe Corrupt Prin- 
 ciples and Practices, and to commend them to 
 ns by joining them with fo bright an Example 
 of Charity and Bounty. It is to be feared that 
 things of this nature may prepare the way for 
 Topery among us. They feem to be plain Steps 
 towards it, and we (hall be the Readier to en- 
 tertain it if it comes to us. Therefore, i befeech 
 my Br^hren of the Clergy to be very Cautious 
 here. 
 
 Sixthly, 
 
The Third Part. ^07 
 
 Sixthly^ Other Signs and Promoters of tlie 
 Roman Religion are the French^ Italian^ and Spanifl) 
 Novels^ l\\Q A'lc.motYes^ the Romances^ the 7ravtls 
 of Mi/fwnerSf and other fuch like Writings which 
 have lately been tranflated out of the Originals, 
 and of which we have a great plenty every day. 
 By this Artifice the English Pveaders are acqnainc- 
 ed with the Opinions and Pradices of thofe of 
 the Church of Rome, which are always inter- 
 mix'd with thofe Narratives and Stories, and are 
 fee off to the greatcft Advantage, and with 
 flourifhes of Wit .are rendred as Entertaining 
 arid Plaufibie as the Relations themlelves. Here- 
 by the Minds of Readers are deprav'd, corrupt 
 Sentiments about Religion are in ft ilrd into them, 
 and with the Charms of Hiftory, and Novelties 
 they fuck in Popery at the fame time, or at leaft 
 begin to have favourable thoughts of it. 
 
 Seuenthly^ Another great Advancer of the 
 Roman Caufe amongH us is that General Tyq" 
 phanenefs which hath invaded the Minds and 
 Manners of this Age, that Debauchery and /w- 
 «ior^/;>^, which have been cherifh'd of late in ^ 
 more than ordinary manner. Pride and Luxury, 
 Wantonnefs and Uncleanncfs are every where in- 
 dulged. Oaths and Execrations are heard in all 
 Places, Cheating and Defrauding are common 
 pradticesa and that Day of the Week which was 
 fet apart by God himfelf, for the Solemn Exer- 
 cifes of Religion, is now become a time of Idle- 
 nefs,' Vanity and Licentioufnefs, acd even fome 
 of our very Churchmen are backward to aflert 
 the Religious obfervation of it, tho' their greatefb 
 G?.ins arife from tha Service of that Day. 
 
 D s Permit 
 
j8 The PREACHER. 
 
 Permit me on thisoccafion to tranfcribe a few 
 lines cut of zLetter which a confiderable Divine 
 of our Church was pleafed to Write to me, 
 and I hope I have his leave (feeing I publifh not 
 his Name) to make this known. Which I the 
 rather do, bccaufe I would let the Reader fee 
 that fome of our moft Serious, Pious and Learn'd 
 Clergy concur v;ith me jn my Apprehenfions, 
 and are fenfible of this very Diforder amongtt 
 us which I have now named. His Words are 
 thefe, " I thinic fit to make it matter of de- 
 *' fire and requefl:^ that you would be pleafed to 
 *' oblige the World with a Difcourfe upon th^ 
 *' Lord's Day^ which I take to be a Defeft io 
 '' our great Men of this Age, that they have 
 '^ not fufficiently undertaken, and which I look 
 *' upon to be neceffary at this time, becaufe fe- 
 *^ vera! eves of the Clergy have diminutive 
 *^ thoughts of it, looking upon it only as an 
 " Ecciefiaftical Inilitution, and little better, if 
 " at all, than a Common Holy Day. Alfo be- 
 *- caufe, There is a wicked fafhion coming up 
 " of pl'iying at Cards on that Day, which I 
 '' hear great Men allow themfelves in, and which 
 *^ I fear will not ftay there, and fo by degrees 
 "' we (hall have Camping and other Sports come 
 " into vogue again, which will mine the defiga 
 " of that Day, and make our Preaching inef- 
 *' feaual, and the Word of God will bechoak'd^ 
 " tho' not by the Cares, yet by the Pleafures 
 " of the World, 
 
 Therefore he earnellly puts me upon treating 
 on this SubjefV, wherein perhaps I may comply 
 v/ith him, when fm more at leifure. In th? 
 mean time I can't forbear exhorting my Brethreq 
 of the Clergy, to prefs with fome Vigour the 
 
 Stria 
 
The Third Part. ' T^g 
 
 StritV Obfervation of this Holy Day, and the 
 rather bccaufe fomc among us (f with the num- 
 bers be not great) have openly declir'd to the 
 World that it is a mere Ordinance of Man,- and 
 not of Divine Appointment. 1 heir Language 
 is, ^ The 4.th Commandment^ as to the alteration of 
 the Day^ Jlands T^holly upon Church Authority, 
 And again, f There is mthing for the obfervation 
 of the firft Day in the Weeh^ hut the yiuthority of 
 the ChU'ch. And we fee what cWcd: fuch Docbrine 
 as this hath in all parts of the Kingdom, and 
 Tm troubled to hear of the bad frnics of it, 
 which have been in a Place where there fiiould 
 be the brightell Examples of Vertne and Piety. 
 I will prefume to take notice of the allowing of 
 Travelling and Riding with Addreffes^ and the con- 
 ferring the Order of Knighthood^ and other fuch 
 things, which were done on that Day in the 
 former Reigns^ but did not become the Sacred- 
 nefs of that Seafon. I humbly move that my 
 Lords the Bilbops, or fome of Her Majefties 
 chief Chaplains would reckon it as part of their 
 Office, to requeft her Majefly, and her Court, to 
 adjourn thefe Secular bufinefles to a f.tter Day : 
 and I'm perfwaded that Her Majefiy^s moil Fiou^ 
 Difpofition would prompt her to receive this 
 requeft with Thanks. 
 
 However, I have difcharged my Confcience, 
 and that in purfuance of my prefent Subjedl, 
 which required of me to urge upon the Clergy, 
 whether Fathers or Brethren, the difcountenan- 
 cing of all Immorality and Pro^hanemfs^ efpeci- 
 D 4 ally 
 
 * Rehearfal. ^an. 12. F70S. 
 *t .Jam 15. Eod. an> 
 
4.Q The PREACHER. 
 
 ally with refped to the chfe>vation of the Lord^s 
 Day - which is now generally difregarded, and 
 is like to prove an Iniet to all other kinds of Ir- 
 religious Practices, and thofe in the Church of 
 Rome efpecially ^ for the Prophanation of the 
 Chdftian Sabbath is more particularly derived 
 to us from thofe Popifti Countries, where Flays 
 and Operas^ and all kinds of Gambols and Dif- 
 fbhitc Sports are ufual on that Day, and they 
 go from their Hyrrtrif and Anthsms to their merry 
 Ji^gs and Madrigals, In fhort, the Diforderly 
 and Vitioiis Lives of both Clergy and People, 
 unlefs we fpeedily betake our felves to Refor- 
 mation, will certainly make way for the Em- 
 J3racin,g the Corruptions of the Church of Rome : 
 for Vitious Affedions and Manners t^int the Un- 
 derilanding, and deprave Mens Principles, and 
 caufe them to model and fliape the Articles of 
 Religion as they pleafe, and confequently to 
 change the Proftjhni, F^th for that of Rome. 
 
 ^Lnftly^ The Dwifims and Dffjintiom which are 
 /lourifhed amongft us, are Signs of Popery re- 
 r/urning to r.s, and it they coatinue,will be the real 
 Caufes and Procurers of it. We take no care 
 ?o remove thofe mirnnderfLandings which are 
 among different Parties, and will not conde- 
 scend to terms of Ecclehaftical Agreement and 
 U.nity. Yea, our yery Churchmen jar with 
 t!;eniieltes, fome being of a Higher, others of 
 ^ Lower Ciafs, and thofe who heretofore con- 
 demned the iXon-Coyiforniijis as Schifmaticks, be- 
 cause they fepafated from the Communion of 
 the Church of England^ and at this very Day 
 condemn them, arl themfelves turn'd Sefa>atsjh^ 
 and have abandon'd the Commuaioa of Qur 
 
 . Church. 
 
The Third Part. 41 
 
 Church. This (liews what Jfe^ion and Reverence 
 they bear to our Church: which yet they have 
 always boafled of to a High Degree. We now 
 by a plain Experiment are convinced that they 
 never were Sound and Hearty Members of 
 our Church , for other wife they would not 
 have left us fo foon. So that of St. John con- 
 cerning the Seducers of his times could never 
 be better applied than now 9 They went out 
 from us^ but they were not of us : for if they had 
 been of us , they would no doubt have continued 
 with us : but they went out , that they might be 
 made Manifefi^ that they were not all of us^ but 
 rapher belonged to another Communion. 
 
 And truly fome of them have Sufficiently 
 Manifefted this in their Publick Writings, one 
 more efpecially, who is the Top of them. It 
 is plain that by Catbolick Communion (which hp 
 talks fo frequently of) he means the Commu- 
 nion of the Church of Rome, To maintain 
 that which he calls the Catbolick DoBrine he 
 Wretchedly Mifreprefents and Perverts the 
 Senfe of the Ancient Fathers , and roiferably 
 contradidls himfelf. A middle State after Death, 
 and Praying for the Souls of the Deceafed 
 are found Dodrine with him. If the Bifhops 
 have omitted in this life to exert their power 
 of making the Souls qf Men Immortal by Bap- 
 tifm, then he Prefcribes that Baptifm be Ad- 
 ijiiniltred to the Separate Souls of thofc who 
 died Uabsptized. And wc may obfcrve of 
 late that his Dark and Confufed Stile is fo con- 
 trived that it is Serviceable to Inllil into his 
 Admirers thofe Heterodox notions which at 
 prefent he is not willing to own in plain and 
 cxprefs terms. 
 
 Thus 
 
42 The PREACHER, 
 
 Thus I have briefly made good what I Under- 
 took, namely to fhcw that there feems to be a 
 'Tendency amongll: us in forae of our Opinions 
 and Anions to a Defedtion to the Romijh 
 Church, This is evident from thofe Ominous 
 Prefages of it which I have recited, from thofe 
 lelTer Approaches to it which I have men- 
 tioned. Now therefore to remove all the Suf- 
 picions we lie under of introducing Popery: 
 jSfovQ in the Seafon of applying our felves to 
 this work: now when we are told that the 
 ProfefTed Fapjis in England are very Sedulous 
 and Induftrious in propagating their Religion 
 here. ^ The Boldnefs and Succefs of the Po- 
 pilh Priefts in feducing fome of her Majefty*s 
 Subjeds, and gaining Profelytes to their Church 
 have been complained of to the Great Senate of 
 this Nation. Let us not then joyn with the 
 Eotnan Priefts^ and promote the fame Caufe 
 with them, tho* in a different way and in a 
 lower degree. Let us remember that, laying 
 afide all Tranfports of Inordinate and Indif- 
 creet Zeal, we cannot be too much Concerned 
 againft the Corruptions of Roms. If we would 
 fhew our felves to be no Friends to Popery, 
 let us do it in Good Earneft ^ and to Vurpofe. 
 Let us not retain any Reliques of it, but dif- 
 cover a Perfed Averfion to all of it. Luther 
 in his laft Will bequeath'd his Deteflation of 
 Topery to all the Pallors of the Reformed 
 Churches. And 'tis related in the Life of 
 
 Dr. 
 
 •f 
 
 * Sec Dr. Cibfins Sermon of the Growth and Mischief of 
 
 popery* 
 
The Third Part. 4j. 
 
 Dr. Holland^ Profeflbr of Divinity in Oxford^ 
 that when he was taking any Journey , he 
 nfed to call the Fellows of his College toge- 
 ther, and in way of V'alediftion, commended 
 them to the Love of God and Hatred of Popery. 
 It is this DeteJlatioYi^ this Hatred that will keep 
 us firm and ftedfaft in the Proteflant Religion^ 
 and fccure us for ever againfl Ronie-^ and it 
 muft be like t{iat of Hamtbafs^ who was fworn 
 by his Father to be a Perpetual and Mortal 
 Enemy of Rome, 
 
 The Proper Advice therefore here is, that 
 we (land off from Popilh ufages, and keep at 
 a Great diftancc froni them ^ that we Symbo- 
 lize not with Rome in any thing in Rcligoa 
 and Worfhip which deviates from the Primi- 
 tive Inftitution. Eatertain nothing that Ap- 
 proaches to Popery : Extirpate the very Re- 
 mains of it. Not that every thing which Papift$ 
 do in the Worfnip of God is to be accounted 
 unlawful, for the Lord's-Prayer is in the Mafs- 
 BooJi, but it is not for that reafon unlawful to 
 ufe it. Some pafTages in our own Publick Li- 
 turgy are made ufe of in the Church of Rome^ 
 but they cannot be faid to be Popiih, for they 
 were ufed before Popery was, even when the 
 Church retained a gteat meafure of her Purity. 
 But when I fay we mud fly from Rome^ and 
 make no Approaches to Popery, my meaning 
 is that what Opinions and Do^rines^ Rites and 
 Practices have had their rife and beginning 
 from Rome fince flie was corrupted, and Parti- 
 cularly what Ceremonies in Worfhip have been 
 introduced by the Papacy, ought to be reje^ed 
 by us. It is the opinion of Maimonidts^ one of 
 ^he moll knowing and Learned Jews^ that moll: 
 
 of 
 
44 n^PREACHER; 
 
 of the Rites prefcribed by the Lam of Mofcs to 
 the Jewifh People, were in dired Oppofition 
 to the llfages of the Zabians^ Phoenicians^ Ara- 
 bians^ Egyptians^ and other Heathen Idolaters 
 that were round about Judea, God would 
 not have his People Communicate with Fagam 
 in their cuftoms and manners: they muft do 
 all things Contrary to what the Gentile Idola- 
 ters did, left otherwife they (hould be tempted 
 by Degrees to like their Religion. The very 
 fame courfe is to be taken by us with Relation 
 to Popery, we muft go as far from it as may 
 be, we muft Ad in Oppofition to it, we muft 
 tread Antipodes to Rome, All the vain and 
 corrupt Practices of the Papifts in their Wor- 
 fhip are to be abhorred by us. We muft re- 
 tain nothing that is like them, for thefe may 
 Condud us at laft to the approving of the Po- 
 pifh Idolatry. For fo the Church of Rome rofe 
 to this excefs: it loft the plain and fimple fer- 
 vice of God by Admitting at firft of one or two 
 Vain Ceremonies only, but then by continually 
 adding of others in every Age, we fee what 
 ^t length it came to. 
 
 To prevent the like, let us ftop at the be- 
 ginning, let us check the firft rife of Superfti- 
 tious Vanities which have been derived from 
 the Church of Rome^ left they infenfibly betray 
 qs to the whole Mafs of Superftition and Ido- 
 latry in that Church. Certainly we have no 
 better way to baffle Popery , and all its De- 
 figns upon us for ever than by throwing off 
 thofe Principles wherein we Symbolize with 
 the Church of Rome, It muft be always up- 
 on our minds that we 'have profefledly fepa- 
 rjited our felve? from the Church of Rome at 
 ^ ■ ' the 
 
The Third Part. ^5 
 
 the Reformation^ and therefore we muft not en- 
 tertain any thoughts of an Union and Coalition 
 with her. And to maintain and uphold this 
 Solemn Separation that we have made , we 
 mull cut off the Branches as well as ftrike at 
 the Rooc. This is the Firft Advice I prefumc 
 to tender my Brethren in the Miniftry, and 
 I hope their Sermons and Writings will let 
 the World fee that they condcfcend to liftea 
 to it 
 
 II. This Age calls upon us to beware of all 
 Enthufiaftick Deluftons and Jmpoftures , and to 
 warn our People againll them. The Advice 
 is as Seafonable in thefe days as that other 
 preceding one which I have fo amply infifted 
 upon. And truly there is too great an Affi- 
 nity between thefe two. Popery and Enthuftafm-^ 
 they have often met together in the fame Per- 
 fons, and it might eafily be evinced that this 
 latter is very Serviceable towards the pro- 
 moting and advancing the former. I wilh 
 there were not fome ground to think that 
 we have Inftances of this in the deluded Peo- 
 ple called Quahrs^ and in fome of thofe who 
 have lately pretended to an Extraordinary and 
 Prophetick Spirit. So far as 1 have enquired 
 into the Conduct of both thefe forts of Per- 
 fons, I am enclincd to believe that there are 
 among them fome that are downright Cheats 
 and Irapoflors, and have nothing but Mifchicf 
 at their Hearts, defigning to Impofc on the 
 World , and foiler Error and Falfhood , and 
 particularly to Advance the Ro?72a}i Caufe in 
 the fequel of all. Thefe are the Firft Movers, 
 apd are Adiiye and Intentive on the Dcfign they 
 
 hava 
 
46 The PREACHER. 
 
 have formed. But then, there are others (and v;rha 
 are far the greateft numbers) that may be (aid to be 
 Pafnve,in Compar ifon of the former ^ they have no 
 dired defigns ofMifchief, but mean well: only 
 'tis their unhappinefs to be of that peculiar 
 nature and difpofition which makes therh apt 
 to take evil ImprefTions from others: Fancy 
 and Imagination have the Afcendcnt over them^ 
 and Reafon runs low with them: they Af- 
 fedt new difcoveries in Religion^' and Perlwade 
 themfelves that a Divine and Extraordinary 
 Spirit moves and actuates them, and powerful- 
 ly influences upon them t and they wholly give 
 themfelves up to the Condudt of it , tho' in 
 things very Unrcafonable and llnjuflifiable. 
 This is the Pernicious Spirit of Enthuftafm 
 which poflefles the minds of many, and doth a 
 great deal of Hurt in Religion : and therefore 
 thofe who by their Office are the Publick In- 
 flrudlers of Mankind are Obliged to warn 
 them againfl: this Great Evil. 
 
 I would not here be mifunderftood : Enthu- 
 ftafin^ as * Tully well obferves, is taken both 
 in a good and a bad fenfe, namely, Either for 
 a Divine Afflation and Infpiration , or for a 
 Pretence to it. The firfl is the Proper Signifi- 
 cation of \ the Word ^ which Imports the 
 Prefence of God in tis ^ the Divine and Holy 
 ' Spirit moving and aftuating us : The True En- 
 ihufiafm is j| when the Soul of Man is wholly 
 and Entirely Enlightned, and fet on work by 
 
 God. 
 
 * De Divinat. 
 
 t 'EiOKc^vc/cT-taf ab €»'9g©-. Confrnd". 'Ei'O^Kf. 
 
The Third Part. /^y 
 
 Gcxi. So the Patriarchs, Prophets and Apo- 
 ftles of old were right Enthufiafts: and fuch 
 are all Holy Men in fome meafure, efpecially 
 at that time when Chrift is formed in them by 
 the New Birth. No Man is effedtually turned 
 onto God, unlefs the Spirit fpeak unto him, 
 and afts upon him Immediately .* for the Firft 
 Converfion of the Soul unto God is from the 
 Immediate Influence of the Holy Ghoft upon 
 it. This is the Sole and proper aft of the 
 Spirit, and no outward means and Inflruments 
 are able to do it of themfelves. And after- 
 wards through the whole courfe of a Godly 
 Mans Life, he finds himfelf wonderfully aded 
 by this Divine Principle, but moft of all whea 
 he is about any Great and Worthy Enterprize. 
 Yea, the very Moral Philofopher above men- 
 tion'd could fay that f there never was any 
 Great Man or Brave Aftion without an Im- 
 pulfc and Infpiration from God, which is Right 
 Enthufiafm, 
 
 But this word which is Good in it felf hath 
 by the fault of fome men been depraved, and 
 diftorted to a Bad meaning. This Enthufiafm 
 which is taken in the worit fenfe , is only a 
 Pretence of being aded by the Spirit, when 
 indeed tlie per fens have experience of no fuch 
 thing. They have a falfe conceit of Infpiration, 
 and Dream they feel a Divine Impetus when 
 it is only the Height of their Pulfe. Or the 
 Vapours that fly from an Obllruded Spleen 
 are fanfied to be Sacred Infpiring. A Melan-^ 
 
 cholitk 
 
 t Nemo unquam vir roagnvu fine afflalu diVino. Cic. 
 
48 T/^f P R E A C H E R. 
 
 cbolich Flatus is taken for the Strong Breath- 
 ings of the Spirit. A Rumbling in the Hypo^ 
 chondria pafles for a Voice Celeftial. Or, fome* 
 times the Impure and Diabolical Spirit actuates 
 their fancies, and yet is taken for a Divine 
 Gueft: fome who are little better than Pof- 
 felTed^ imagine themfelves Infpired. This is 
 the Root of this Miftaken Entkifiafm. Now" 
 let us fee it's Branches, let us view it in it^ 
 Fruits. That Enthufiafm which is defervedly 
 blamed by all fober men is known by thefe 
 EfTeas, 
 
 I. A Wild and Raging Behaviour, which yet 
 thefe Perfons think fit to Entitle the Holy 
 Sprit, Thus, whatever the Right of Zealoti 
 among the Jews ^ whereby private Perfons by 
 Extraordinary Impulfe might do Strange Adts 
 and not be quellion'd, was at firfl, it is certain 
 that it was turned at lall into Sedition, Rapine, 
 and the moil Bloody Outrages: the Pretenders 
 to it were rather AfFaffines and Gut-Throats, 
 than men Sacredly Infpired. This is the right 
 meaning of Fanatick, which Imports a mans be- 
 ing Infpired with an Enthuftaflick Fury. 
 Such were the Pagan Priefts oftentimes, who 
 were firfl difpofiefied of themfelves, their Rea- 
 fon and Senfe, before they were pollefled by 
 a Deity : they were faid to be Infpired when 
 they Raged, and were really Mad. We are 
 told that the Indians take Mundungo to Stupify 
 their Brains, and confound their Senfes, that they 
 may comprehend and entertain their Gods, So 
 among the Turks not only Fools and Idiots, but 
 Mad Men are in great Efteem, and are thought to 
 be Injured Perfons. It is Deplorable to add that 
 
 k 
 
The Third Part. 49 
 
 it is thus fometimes among thofe who Profcfs 
 Chriftianity^ when they do the mod Uncomely 
 and Unchriltian Adions, they conceit they are 
 Infpired , as the Jnabaptijls of Munfter about 
 the beginning of the i6th Century. When 
 they fhew molt of the Dcvililh and Helliih 
 Spirit, they think they have moft of God ia 
 them. We have known fome of our Modern £«- 
 tbufiafts turn Libertines and Ranters^ one Excefs 
 making way for the other* pretending to too 
 great heights in Divinity, they funk at lail 
 below Humanity. Or, 
 
 Secondly^ If they run not fo high, their En^ 
 thujlafnt is a pretending to Extraordinary and 
 Immediate Revelations , fuch as the Prophets had 
 who were before or under the Law, fuch as feme 
 Holy Men had in the days of our Saviour and his 
 Apoftles, which are fince ceafed. Many Impoftors 
 of this rank have appeared in the World, of 
 whom Ecclefiaftical Hiftory will give us an Ac- 
 count , but none hath been more Eminent for 
 the Mifchief done by him than he who gave 
 Name to the Mahometan SeB. This wild and 
 Frantick Enthufiafl:, by profelTing himfelf to be 
 the I.aft and Greatelt Prophet whom God 
 would fend into the World, and by feigning 
 that he had Extraordinary Vifions and Difcove- 
 ries from Heaven, C heated an Incredible Num- 
 ber of Men into the belief of his abfurd Do- 
 ctrines. The Romanifls have been noted for 
 this fort of Enthuftafm: many of them have 
 pretended to Immediate Revelation; efpecially 
 their moll Celebrated, Women have been Emi- 
 nent for this, as Machildis^ Gertrude^ Juliana^ 
 ^'^iget^ Catharwe^ Donna A^aria d' Efcobar : and 
 who hath not beard of the Rapturous and 
 
 £ Hi^h- 
 
5a The PREACHER. 
 
 High-flown Tercfal The deluded Quakers among 
 our feives Bragged at their fetting up thaE 
 they dealt in Vifrons and Revelations, and held 
 Immediate Corivcrfe with God , and by this 
 Artifice gahied many Profelytes to their Impi- 
 ous Errors and llnchriftian Pra^^ices. 
 
 Thirdly , Another Ingredient of Enthufiafm 
 is a prefering of thefe Revelations ( which 
 they would Perfwade us they commonly have) 
 before or above the Holy Scriptures^ or even a- 
 gainft them. They have not been afhamed to 
 oppofe the Written Word of God, when they 
 knew it fpoke not in their behalf, and inftead 
 of thofe Written Oracles they have aikdged 
 the Di&ates of the Spirit ( fo they called them ) 
 and made thefe Confront the other. Of this 
 fort in Ltffkr'stime were thofe heady and rafh 
 Enthufialls Nicolas Stork ^ Thomas Muntz^er^ Ana- 
 baptifts^ J/lebius the Ringleader of the Jntino^ 
 mians^ Cafpar Svcenkfeld^ and feveral other bold 
 Seftarics, of whom Luthtr Complains. With 
 whom may be reckoned John of Leyden , and 
 David George of Delph^ with others who pre- 
 tended to the Spirit in an Extraordinary 
 manner, and by their ill Pradices Eclipfed and 
 Defamed the happy Reformation, Nor is it 
 Unfeafonable to mention here what Fauflus 
 Socinus faith of his Uncle Lcelius^ that he had 
 his Interpretation of Jofefj i. i. andyo/;» 8. 58. 
 and other place>, by Revelation. The very de- 
 rying of the Son of God^ \xt will have to be 
 ffnm Cod. So he mr veil fay , that his 
 
 Uncle's denying ths I ^ / the Holy Spirit^ 
 was from the Spirit, tho^ the Scriptures Abun- 
 dantly attcft that he is God. But this is 
 
 down- 
 
The Third Part. ^1 
 
 downright Cheat and Impofture: for the Spirit 
 Cannot teach any thing contrary to the Scriff^ 
 tures. If therefore Men pretend the Sprit 
 and by it Baffle the Word, they are Impoftors! 
 This I Undeniably Demonflrate thus^ it was 
 the Spirit that Endited the Scripture, for we 
 are aff^icdhy St. Peter (^i Fp, i.ch. ii.v.) that 
 the Holy Aden of God fpdke as they were moved 
 by the Holy Ghoft, If then they by the Spirit's 
 Affiftance penned thofe Books which contain 
 the Rule of our Faith and Manners , it fol- 
 lows that the Scriptures are the Word of the 
 Spirit: and if this be fo, the Spirit cannot pof- 
 libly Didate any thing Contrary to the Wordj 
 for then it would Contradid itfdf, which no 
 Chriftian-man will allow of. 
 
 Fourthly^ It is an Inftance of Entfyu/iaflick folly 
 not only to pretend Revelations in Oppofition 
 to the Written Word of God, but alfo to 
 Defpife and Rejedthis Word as a dead Letter^ 
 and to prize only the Myftical part of it. This 
 fome, who boaft of a Sublime and Seraphick 
 Genius, are known to do. They proudly 
 vilify the Literal Senfe of Scripture, they fcorn 
 to take notice of fo Low and Mean a thing 
 as they Imagine that to be. The Hiftorical 
 part of the Bible, yea, of the New Tellament, 
 and that concerning the Incarnation,Pafllon,Death 
 and Refur region of our Blefled Saviour, are 
 Difregarded by them, as a Mean and Con- 
 temptible thing in their Eye, and is mentioned 
 by them as fuch. And all the other Great 
 things which the Scripture Teftifies were done 
 by our Saviour, arc poor and forry things 
 with them , and whether they were done or 
 
 IE i no 
 
52 The PREACHER. 
 
 no is no Great Matter,they think. They mind not 
 the H'tflory^ they tell us, but their way is to 
 refolve all into Myftery and Allegories, Of this 
 fort was Henry Nicholas and his Followers who 
 called themfelves the Family of Love^ and forae 
 Quakers (as I Ihall fhew anon.) 
 
 Fifthly , Another part of this Enthufiafm is 
 
 to make it their care to ferve God Invifthly. 
 
 All their Religion lies within, and is confined 
 
 to their own Breafts. As for the Outward 
 
 Worihip and Service of God, they are ftiled 
 
 by them External Forms, and the Rudiments 
 
 and Elements of Children. Several have af- 
 
 fedted this Spiritual way^ as they call it.* and 
 
 it hath been lately revived by fome Quakers^ 
 
 and by Molims and his Difciples. Inward and 
 
 Mental Prayer is all the Devotion of the Qui^ 
 
 etifts: for Religion they fay, confifts in the 
 
 mind and Spirit alone, Contemplation, is the 
 
 only Devotion. This Queftionlefs is a Limb 
 
 of Enthufiafm^ and is Repugnant to the true 
 
 Spirit of Religion, which is Conftituted both 
 
 of the Inward and the outward Man. 
 
 Sixthly^ It Excludes the Exercife of the Ra- 
 tional faculty. Thofe that have drunk deep of 
 the Enihufiaflick Spirit bid Defiance to Rcafon 
 as an Utter Enemy to Religion. They hate to 
 Difcourfe and Jrgue : they are exceedingly taken 
 with Ailnftons and Metaphors : a Similitude^ is 
 more powerful than a Syllogifm : they love 
 Canting and GibberiHi^ they are pleafed with 
 Non-fenfe, and mere Raving fomecimes. This 
 is Rank Enthufiafm. And fo 
 
 Stventhly^ 
 
The Third Part, 5j 
 
 Seventhly^ is Flying above the Prefcribcd Mcam^ 
 and fcorning thofe Ordinances and Jnflitutions 
 which Chrift hath appointed in his Church. 
 An Enthufiaji talks of nothing but Extafics and 
 Raptures, Infpirations, and Ravifhments, and 
 fanfies that he is taught of God in this Ex- 
 traordinary way , without the ufual Methods 
 and Inftruments of Knowledge. This without 
 doubt is a great Dehifion : for v;hat God hath 
 joyn'd no man ftiould dare to put afunder. 
 We tnnit Obferve the Method and Order 
 which God hath appointed, and not vary from 
 it. We ought to Remember that the Holy 
 Spirit moves not Diforderly , but in fiich a 
 way as is Congruous to its own Rule and Di- 
 rections. This Blefled Inftruftor teacheth us 
 in the ufe of Reafon , Scripture Read and 
 Preached, Vifible Reprefentations and Symbols, 
 the Emergencies of Providence in the World, 
 and in the ufe of all the means of Salvation. 
 The Inward and Outward Teachings mult 
 go together, according to that of the Apo- 
 flle. Quench not the Spirit: Defpife not Prophe^ 
 fyings^ I Their. 5. 19, 20. He joyns the Spl-. 
 rit and the Word of Prophejy together, letting 
 us know that the former Enlightens Mens minds 
 by the latter, and that it is a fond fancy and 
 Prefumption to pretend the one, and defpife 
 the other. We read indeed that a Grent 
 Wind ufhered in the Holy Comforter on the 
 day of Pentecofl^ but thofe are mod: Prodigious 
 Gales and Elafts of the Spirit whicji Blow 
 Men out of the Appointed AfFemblies of God's 
 Servants, and Hoift them Above Ordinances, 
 and make them Apoftates and Fugitives from 
 the Places of God'$ Worfhip. Thefe Perfons 
 
 E 3 arc 
 
54 The PREACHER. 
 
 are not content to go to Heaven in the fame 
 Track that Good Souls ufually find the way 
 thither. They contemn the Word and Sacra- 
 ments, and all thofe Outward Means whereby 
 God is wont to give his Holy Spirit. 
 
 But I hope all Sober and Difcreet Chriftians 
 are fufficiently fortified againft thefe Cheats 
 and Impoftures. Therefore I will add no 
 more, only concluding this Head of my Dif- 
 courfe with a Remarkable paffage of -^ one 
 who was thought to be a Well wilier to that 
 Spirit of Enthuftafm which I have Defcribed. 
 He hath thefe following Words by way of 
 Objedion and Anfwer. C " Objeaion. You will 
 '* fay. Doth God teach without Means? An- 
 '* fwer. No: God teacheth, but by the Word, 
 " and that chiefly is the Miniftry of it : and he 
 *' that pretends to be Taught of God without 
 '' the Word, is not taught of God» but of the 
 *' Devil. And therefore no Man is to dcfpife 
 " the Miniftry of the Word, which is God*s 
 *' own Ordinance, and to depend upon I know 
 " not what Revelations and Infpeakings with- 
 " out the Word : feeing God teacheth all his 
 " Children by the Word , and none without 
 *' it. And therefore it is not the Prophets 
 " meaning when he P^ophcfied {aU thy Childrm 
 *' ]haU he Taught of the Lord'} that They fhould 
 " Neglea: and Defpifc the Word and the Mi- 
 " niftry of it. Thus he; and we fee he Re- 
 nounces that Enthufiafm which fome Imputed 
 to him. 
 
 Eighthly, 
 
 * Mr. Deh Sermon entitled the Building ©f the Spii 
 tnal Churcb. 
 
The Third Part. j^ 
 
 Eighthly^ and Laflly^ A man may be an En- 
 fhufiafi and a Dcifl^ yea and an ^theifl-^ as wc 
 fee in the Turkijh Spic. Sometimes he is Sera^ 
 fbick , and falls into Raptures and Extafies, 
 and pretends to Jnfpiraticns and Extraordinary 
 ImpreflTes: he hath Extravagant Heights v\hea 
 he fpeaks of God, and of another World. 
 But at other times he is Prophane and Im* 
 pious in the Higheft Degree; he (hews him- 
 ielf to be a Blafphemous Buffoon, and Ridi* 
 cules all Religion, and Expofes it to Contempt 
 and Laughter, and turns it into Rhodomontade. 
 Bigotry and Septicifm meet together in this Man. 
 And 'tis probable that in other Enthuftafls they 
 do fo too, tho* they carry the latter quality in 
 Mafquerade. 
 
 This is a brief Account of Enthuftafm. And 
 thofe whom I now fpeak to, my Brethren of 
 the Miniftry, cannot but be conviaced that ic 
 is part of their Office to appear with fome 
 Earneftnefs againfb this Great and Growing 
 Mifchief, which hath (hewed itfelf in new 
 Ihapes among us of late, and in fome of thofc 
 Perfons of whom there was no Umbrage taken. 
 But this I hope is but a ihort Blaze , and is 
 almolt Exiinguiihed. 
 
 Our greatelb fear and danger is from an- 
 other Quarter, I mean that Sed which hath 
 in a manner Diftinguiihed itfelf from all others 
 by Pretenfions tOc^ Light within them^ and by 
 perpetually inculcating this in all their Difcourfes 
 and Writings. They are by their great Se- 
 dulity and Boldnefs grown up into a Formid 
 able Body of Men, and are Bpfy ajid Zealous in 
 E 4 AfTerting 
 
The PREACHER. 
 
 Afferting and Vindicating their Opinions, and 
 decoying of the unwary Souls to their Socie- 
 ties. On which Account the Preachers of the 
 Gofpel are obliged to warn People againft thefe 
 Impoftors, and to Caution them againft their 
 Dangerous Errors and Pradices. And truly it 
 is my Perfwaiion that thefe Seducers ought to 
 be reproved fometimes from the Pulpit, tho' 
 none of them are prefent to hear what we 
 fay: for I do not fee why they fhould not 
 have a fhare in our Reproofs from that place 
 as well as Jews^ Papifts^ Socinians^ JDsiJis^ Sce^- 
 tich,^ Hobbifts^ j4theifts^ and others, whom we 
 generally prefume to be none of our Auditors. 
 And I might add that they Defend feme of the 
 very Opinions which thefe are noted for. And 
 it is certain they are as Confiderable for their 
 Numbers and Intereft as fome of thefe are. 
 It is true, they are not Worthy of a Pubiick 
 and Solemn Rebuke, but we are not fo much 
 to Confider that, as to take care that our Ho- 
 ly Religion be defended and alFerted againft 
 the Infults of Seducers, be they never fo Con- 
 temptible and Vile. And it is Abfolutely 
 Requifite that all (hould guard themfelves, in 
 this Giddy and Apcftate Age, againft the 
 Suggeftions of chefc Profeflcd Hereticks and 
 Deceivers. 
 
 Wherefore, if not to open the Eyes of thefe 
 Men, yet to keep our own in that Pofture, 
 and to declare our juft Abhorrence of their 
 Principles and Behaviour, and to Eftablifli and 
 Confirm ourfelves in the Contrary Truths, 
 as alfo to prevent the falling of others into 
 their fnarcs, I will undertake ^thefc two things: 
 
 Firft, 
 
The Third Part. 57 
 
 Firft, I will (hew how Light within them which 
 they fo much Boafl of ^ is Darknefs ^ by obferv- 
 ing to you the Grofs Errors in Dodrine 
 which they Maintain. Secondly, I will fpeak 
 of their Seeming StriBnefs and Holinefs above 0- 
 thcY Men^ and there examine whether that gla- 
 ring Light alfo be not Darknefs , yea great 
 Darhefs. 
 
 Firfl^ I will let the Reader fee the Light 
 which thefe Men pretend to is Darknefs, by 
 obferving to him the Grofs Errors in DoCirim 
 which they maintain , and whereby they have 
 done fo much Harm in the World. To begin 
 with the Foundation. 
 
 I. They take away the very Ground-work of 
 all Chriftianity, that is, the Hillorical part of 
 the New Teflament. Like their old Friends 
 (before mentioned) of the Family of Lovcy they 
 Vilify the Hiflory of Chrift, of the Refurredion, 
 of the Laft Judgment, and of Heaven and Hell, 
 turning them into Megory, So did the Firft 
 ^i4akers, as is Evident form the Affertions of 
 George Whitehead and Pennington in the Pam"^ 
 phlet Entitulcd The Quakers Principles^ and of 
 William Pen in his Anfwer to Faldo, Indeed 
 mofl of them of late are loth that this fliould 
 be imputed to them, and they cry out that 
 vc miftake them when we lay it to their 
 Charge: but it is Undeniable, and may be 
 Attefted by Sundry Credible Perfons that they 
 raught after this rate at their firft fetting 
 up. Some of them Defpifed, but others of 
 them even difowned and denied the Hiftory 
 of the Gofpel. The higher fort of them (for 
 
 there 
 
$8 The PREACHER. 
 
 there were at that time, as there are now, 
 different ranks of them) were for the jMyficry 
 of the Holy Writ , excluding the Hiftory or 
 Bead Letter^ as they called it. The Man that 
 wai Crucified at Jerufalem was a forry thing 
 with them, and next to a Fable: and fome 
 were heard to ntter moft Blafphemous words on 
 that occafion. But hear what even one of their late 
 Oraclesfaid, "^ QThe Knowledge and belief of the 
 Hiftory of Chrift's outward Coming, Birth, 
 Life, Death, Refurredtion and Afcenlion are 
 not an Eflential and Neceflary part of Religi- 
 on. It belongs not to the being of Religion, 
 but only to the Entirenefs and Fulnefs of it. 
 So that true Religion may Subfift without the 
 belief of thefe] Again, C True Religion and 
 Chriftanity may fubfift without the Hiftory of 
 Chrift in the Letter, to wit, in the Myftery 
 of the Life of Chrift in the Spirit.] So the 
 fame Author. And he was highly approved of 
 3nd applauded by all the Parties, though of 
 late he is com^ off from them. You fee then 
 that according to the Determination of thefe 
 Men, the Hiftory of our Saviours Undertak- 
 ings is not neceffary to the Chriftian Religion, 
 and confequently we may be Chriftians, and be 
 faved without the Coming of Chrift, without 
 his Sufferings, Death and Refurredion. For if 
 there be no neceffity of knowing and believing thefe 
 things, there was no neceflity of the things them^ 
 felves^ for they were^ that they might be knoivn and 
 believed^ becaufe the knowing and believing of 
 them are made the neceffary Means and Condi- 
 tions 
 
 *■ G. Ksith of Immsdiatc Revelation, 
 
The Third Part, 5^ 
 
 tioBS of our Salvation and Happinefs. Whence 
 it muft needs follow that the Hiftorical part 
 of the Evangelical Writings, which Conveys 
 the Knowledge of the Coming of Chr ift and of 
 thofe Great Things which Accompany^ it, 
 is of the very being of the Chriftian Religion, 
 and that this cannot Subfift without that. 
 
 It is true, the Scripture Speaks of Chrifl 
 not only as a Perfon, but as a Divine Life 
 and a Principle of Grace in Regenerate Souls : 
 thus Chrift is faid to be formed in us^ Gal. 4. 
 19. and he is faid to dwell in our Hearts by 
 Faith ^ Eph. 3. 17. and Perhaps thofe words 
 Chrifl in you Col. i . 27. m*y be fo underltood. 
 For as Believers are faid to be in Chrift^ accord- 
 ing to the Stile of the New Teltament, fo 
 Chrifb is faid to be in them^ to be formed ia 
 them, and to dwell in them, via. by a Vigo- 
 rous Faith and hearty Obedience. The Divine 
 Nature and Life of Jefus are to be feen in 
 theirs. Thus there is Chrift in us. But this 
 is it which we Condemn the Quahers for (efpe- 
 cially the High-flown fort of them) that they 
 cry up a Chrifl within^ fo as to Difparage and 
 Vilify, or (which is more) to exclude a Chrift 
 without. To which purpofe hear what a No-r 
 ted Author among them faith, ^ CTo believe 
 and obey the Spirit God , which he hath fent 
 into the World, and placed in Mens Hearts , 
 which Convinceth and Reproveth for fin, is 
 the only way and means which God hath Or- 
 dained for the Reftauration, Life and Salvation 
 
 of 
 
 W. S» 
 
6o The PREACHER. 
 
 of Mankind, and is indeed the Chrifl; of God, 
 which in Scripture hath many names, but is 
 biit one pure Eternal Holy Thing. 3 This is 
 it that he maintains , that obeying the light 
 within them is the Cbrift of God^ and they are 
 not willing to acknowledge any other. Con- 
 formably to this they exprefly declare that 
 ■* CChrifts coming in the Flefh is but a Fi- 
 gure.] And 'f- [what is Chriil: but Meeknefs 
 Juftice, Mercy, Patience, Charity and Vertue 
 in Perfection?] faith another. j| [Chrifl: was 
 never beheld with Carnal Eyes :, and when the 
 Jews Crucified him, they Crucified not his Bo- 
 dy , but only his outward Garment] faith a 
 third. And a fourth asks this Qiieftion , 
 ■* [ What Scripture Proof is there that Chrift 
 Exifteth Bodily and without us? ] All which 
 fhews that they have no regard to that Jefm 
 who fuiFered at Jemfakm^ bun that they annul 
 his Meritorious Undertakings , and Evacuate 
 his Priellhocd and his other Offices. Thus they 
 overturn the very foundations of Chriftianity, 
 and pluck up the Gofpel by the Roots. So 
 that if we fhould ftop here, and go no further, 
 we have a Sufficient Caution already againft 
 the Principles and Dodtrines of the Men I'm 
 now fpeaking of. But more Particularly, 
 
 II. They 
 
 * Truth defending the Quakerj. 
 
 t 1^ Pens Addrefi to ProteftantJ. 
 II Woolrich\ Declaration to the Baptifti. PenningtQn*9 
 Quaelt. to ProfelTon. 
 
 ♦ G. MxrebEad's Nature of Chriftianity. 
 
The Third Part. 61 
 
 II. They have laid the Foundatioa of ma- 
 ny Falfities in Religion in their Dodlrines of 
 the Light within them. Concerning this Light 
 they all Unanimoufly aflert thefe two things, 
 namely , that, it is in All Perfons , and like- 
 wife that if it be followed it certainly leads 
 to all faving truth and to Eternal Happinefs. 
 The Light within is fufficient to Salvation^ without 
 any thing elfe ^ faith Whitehead in his Antidote^ 
 P. 28. Now, whether they mean the Light 
 of Nature^ or whether they Underftand that 
 of Supernatural^ Grace^ there is grofs falfhood 
 couched in thofc Affertions. For firll, if they 
 mean bare Reafon or the Light of Nature, it 
 is an Affront to the Spirit of God and the 
 Difcoveries of the Gofpel, and the Manifeltati- 
 on of the Holy Scriptures, to Aflert that this 
 Light is able to lead them to the Knowledge 
 of all Saving Truth, and to Condudt them to 
 Heaven. This makes Paganifm to be as good 
 as Chriflianity ^ and by Confequence it implies 
 that Chrift and the Evangelical Difpenfation 
 are Needlefs and Superfluous, for if the Con- 
 dition of the Pagans was as good as that of 
 Chriftians, there was no reafon to Introduce 
 and Superadd another State: and it being Su- 
 peradded , it is to no end and purpofe at all. 
 This is the Excellent Divinity of thofe who 
 mean a Natural Light by the Light within 
 then]. 
 
 Or 
 
6i r^f PREACHER. 
 
 Or fay. Secondly, that they underftand by 
 this Light a Supernatural one, as the * chiefeft 
 of that Party maintain, for they arc pleafed to 
 call it C Divine Revelation in the Heart, th6 
 Revelation of God by the Spirit , a Divine 
 Image, the Divine Birth, the Light of Chrill 
 in the Confcience, the Word of Life, the 
 Anoynting] all which Titles and Epithets de- 
 note forae thing more than the ordinary and 
 common light of Natural Reafon. But now 
 obferv£ the Palpable Fallboods and Abfurditics 
 which follow hence: for firft, if this Light 
 within them be Divine Revelation , and the 
 Illumination of the Spirit, diftinft from the 
 Light of Nature, how is it adually in all Men^ 
 even in the molt wicked and Profligate? If any 
 Man walk in the Night , he ftumhkth , hecaufc 
 there is no Light m hint^ John IK lO. from 
 which words of our Saviour *tis plain that 
 there is not a Divine Light in every Man, to 
 keep him -from ftumbling. The Divine Birth 
 and the Anoynting are proper to thofe that 
 are really Holy , and therefore not Common 
 to All. t T^^ natural Man^ faith the Apoftle, 
 receives not the things of the Spirit of God , for 
 they are FooUfhnefs to him : neither can he know 
 them^ becaufethey are fpiritually difcern'd. Which 
 one Text alone overthrows their Pcrfwafion that 
 every Man hath a Saving Light, and is Born 
 with it, and is never without it. We are 
 
 told 
 
 * Bard. Apol. G. l{eitb of Immediate Rcrelation« 
 t X Cor. i. 14. 
 
The Third Part. 63 
 
 told by the fame Infpired Author that || aU 
 Men have not faith ^ nor * the Spirit of Chrift -^ 
 but thefe Men flatly oppofe it, and fay they all 
 have: and thereby take away the great Diffe- 
 rence between the Regenerate and Unregene- 
 rate, between the Children of God and of 
 the Devil. 
 
 Befides, the abfurdity and ridiculoufnefs of 
 this Dodrine appears in this, that notwith- 
 ftanding the Light they talk of is Chriji with- 
 in them J and the Birth of Chrift^ and the Afani^ 
 fejlatton of the Spirit of Chrijl^ yet it doth not 
 fo much as reveal the knowledge of Chrift, to 
 the Perfons in whom it is. It is the Judg. 
 mcnt and Determination of the ableft of their 
 Writers that nothing concerning our Saviour's 
 Pcrfon or Undertakings for us is taught by 
 the Light within them. This cannot difcover 
 to any Man that Chrift was Born of a Virgin, 
 that he died on the Crofs, ihat he rofe a- 
 gain, and Afcended into Heaven. Whence 
 it follows that the way and Method of Sal- 
 vation , which is by Chrift ]efus alone , are 
 never made known to Men by this Light, though 
 this Light is able to Conduft them to Ever- 
 lafting Bleflednefs. A Man knows nothing at 
 all concerning Chrift by having this Light, and 
 yet it is the Light he muft be Saved by. Thefe 
 are fuch Abfurd and Contradidious Notions , 
 that the bare expofing of them is their Confu- 
 tation. Surely fuch Li^ht as this is mere 
 
 Darknefs. 
 
 I X Their. 3. 2. 
 * Rom. 8. 9, 
 
4 The PREACHER. 
 
 Darknefs. If we look yec further, we Ihall fee 
 that the reft is like this. 
 
 3. The Doa:rifle of the Bkjfed Trinity^ and 
 particularly that Chrift^ the Second Perfon, is 
 C;o^,is denied by the Principal Ringleaders of this 
 Sedt. You may be fatisfied of the Truth of this 
 by confulting a Pamphlet put forth by one of 
 their Chief Champions, from the Title of which 
 we are told that the Dodtrineof the Holy Trinity 
 is a Sand}' and Vnfound Point in the Chriftian 
 Theology, but much more in the Undertaking it 
 felf he endeavours to inftill that belief into Men. 
 [* if God, faith he, as the Scriptures teftifie, 
 hath never been declared or believed but as the 
 Holy one^ then it will follow that God is not an 
 Boly 'tl^ree : neither can this receive the leaft 
 prejndice from that frequent, but impertinent 
 diftinftion, that he is one in Subftance^ but Three 
 in Ferfons or Subjiftences.'] And if we confult 
 the f Firft Founder of Qaakerifm in his Great 
 Mffiery^ as he calls it, we fliall find that he op- 
 pugns the Plurality of Perfons in the Deity, 
 i The Scripture, faith he, doth not tell People 
 of a Trinity, nor Three Perfons • buttheCom^ 
 mon-Prayer, Mafs-Book, fpeaks of Three Per- 
 fons, brought in by the Pope.J And in this 
 perfwafion he is followed by all thofe that ftile 
 themfelves the true Primitive Qu^thrs. They are 
 in this downright Socinians^ though fome of 
 them, efpecially of late, with much dijBiculty 
 and relu(ftancy difguife it, becaufe they would 
 
 not 
 
 * mil. ?eu\ Sandy Foundation. 
 t George Fox, 
 
The Third Part. fjk 
 
 hbt be thought oppofe ^// the received Articles 
 of the Chriftian Faith : however, it is not fafe 
 to do it at once. I pafs to the next Head for 
 this that I am now upon is fo vindicated a'sub- 
 ]Qdi of late, that I believe it will not be ex- 
 pefted I Ihould fay any thing in defence of 
 ic. 
 
 4. In the great Article of JuJlificatioH alfo, 
 thefe Folks are very Llnfound and Erroneous: 
 for they openly averr that Juftification is not 
 by or for CHrift's Righteonfnefs, but by or for 
 Man's inherent Holinefs. ^ [They fee no need, 
 faith a great Teacher amongft them, of dired- 
 ing Men to Jefus Chrift, or his Blood, as it was 
 outwardly Ihed at JtrufaUm^ for Juftification.] 
 And a little after, in the fame place, he asks, 
 [Where doth the Scripture fay that the Ihed- 
 ding of Chrift's Blood outwardly was the me- 
 ritorious Caufe of our Salvation?] It is hy the 
 inward Birth of Chrifl in Man^ that Man is made 
 Juft^ and tkrefore fo accounted by God. PVbere- 
 fore to be plain ^ we are thereby formally jujlificd in 
 the fight cf God^ faith Barclay in his -Apology ^ P. 
 370. Nay William Pen^ hath the confidence to 
 ufe fuch Language as this, f [Juftification by 
 the Righteoufnefs of Chrift, or which Chr.ift 
 hath fullfiUed in his own Perfon, for us is the 
 Doftrineof Devils.] And yet we all know that 
 Juftification through the Merits of our Lord 
 Jefus is that Point of Chriftian Divinity which 
 St. Paid expreily aflerts, and infifts upon fo often 
 
 F aqcl 
 
 * George Whitehead'i Light and life. 
 t His iierious Apology, 
 
66 The PREACHER. 
 
 and prefles with fuch earneftnefs and vigour itt 
 his> Epiftles as a grand fundamental Do5rine of 
 the Gofpel. But becaufe we follow the Apo- 
 ftle's Heps, .and affert that the faithful are jufti- 
 fied by the Meritorious Righteoufnefs and Satis- 
 fadion of the Son of God, we are in derifion 
 ftiled "^ Satisfa^iomfts and Imputarians by their 
 beloved Friend whom I laft mentioned, and 
 who taught them before to deride the Sa- 
 cred Trinity. Yet this is the Gentleman that 
 doth not love to coin Words and Phrafes^ as elfe- 
 where he profelTes. 
 
 5. Thefe People are great afferters of Jbfo' 
 lute PeYjeBion in this Life, as is undeniably evi- 
 dent from f their Writings. [It is the Do- 
 drine of Devils, faith their Great || Founder, 
 to Preach that Men Ihall have Sin, and be in 
 Warfare lb long as they are on Earth.] ^ Ano- 
 ther makes himfelf merry with that part of our 
 Church's Confeilion, There is no health in us^ and 
 with thofc words in the Litany, Have mercy 
 upon us^ miferahk finners^ as if it were a fhame to 
 be always repeating fuch Acknowledgments be- 
 fore God. Thefe Sons of Perfednefs have no 
 lc,norance or Vice to lament, as others have. 
 They think themfelves not only Wifer, but 
 Holier than all other Men, as if they had mono- 
 poliz'd ail Knowledge and Vertue,and had ftollen 
 the llrim and Thummim, Light and Perfedion^ 
 
 from 
 
 '*■ His Sandy Fonndjtion. 
 
 t Biirclayt A\y\opy j Pf. Peni Key opening, (^c* 
 
 II G. Fox's GrtMt My(tery. 
 
 * Pent Tru'h Exalted. 
 
The Third Part. 6j 
 
 from the High Prieft's Bread-Plate. Hereupon 
 they defpife the poor At^iainments of their 
 Neighbours, and inlulc over imperfect Mankind. 
 Though they rejed the Complete an:d Peifed 
 Righteoufnels of our Lord Jefus, yet they can 
 firmly rely on their own Works and Perfor- 
 mances, and reckon them as Entire and Perfed ; 
 when, a«i the whole Book of God abundantly 
 teftifies the weak and iniperfed ftate of the Faith- 
 ful in this Life, it reprefcnts to us their fre- 
 quent flips and failings; yea, it acquaints us that 
 they are fubjed fometimes to mifcarriages of 
 an high nature, and confequently that Perfectioii 
 is not the atuinment of this prefent ftate. 
 
 6. Thefe perfed Creatures vilifie the Holy 
 Scriptures y as defedive and im perfed. What a 
 pitiful ufelefs thing do the^ make the Bible'^ 
 when they maintain (as you have heard) that 
 the Hiftorical part of it is not neccflciry to Re- 
 ligion, and when they extol their Light above 
 it, arfuring their Difciples that Heathens and 
 Pagans have the Divine Light and Life, and are 
 faved by it, but no.ie arc or can be faved by iha 
 Knowledge of the Holy Scriptures, which are a 
 Dead Letter ? They blafphemouOy tell us, that 
 Cthe Revelations which they have, and the words 
 which they fpeak in their Meetings by the Spirit, 
 :ire as Authentick, Canonical and infallible as 
 the Scriptures.] Bcfides they vouch that Qhe 
 Bible is not the Rule of Doctrine or Life, bui; 
 their own revelations and immediate diicoveries 
 are to be the ftandard of their Thoughts and 
 Adions, ot their Opinions and Pradiccs."! 
 V^hich AflTertipns, and others of the like nature, 
 le to be fotind in exprefs term-s in the Writings 
 
 ^7 ■• of- 
 
68 The PREACHER. 
 
 of Barclay, Fifher^ Keith^ and others. * [The 
 Scripture, faith one of them, is a mere Graven 
 Image with Ink and Pen on Paper and Parch- 
 ment : 'tis a very Nofe of Wax, and a Lesbian 
 Rule, and no certain liable Standard], and, as 
 another is pleafed to call it, '1^ duft and Serpents 
 food. It is no wonder therefore that at their 
 Meetings they have fometimes read the Letters 
 and Epiftks of their Chief Friends, as fox or 
 Whitehead^ to fliew what an high efteem they 
 have of thofe Mens Writings^ though they have 
 fo low an Opinion of the Sacred Volume, || 
 (^The Scriptures in no fenfe can properly be 
 caird the Word of God.] Saith a topping Man 
 of the fraternity. Another rifes higher, ^ 
 tTo fay the Scripture is the Word of God,' is 
 a Lye] faith he. And another higher yet, -f- 
 [It is the Devil tttat contends for the Scriptures 
 to be the Word of God]. 
 
 All which paffages, and many more, give us 
 an account of the Prophane Spirit of thele Men, 
 who diredtly oppofe the Holy Gholt in his bear- 
 ing witnefs concerning the Scripture^ that || it 
 is all given by infpiration of God^ and is profitable 
 for Doflrine^ for Reproofs for Corre^ion^ for Injlru- 
 dion in Righteoufnefs^ and that ^ it is able to make 
 lis wife unto Salvation, Wherefore God*s People 
 
 were 
 
 * Sam- Pifher. Riif>ic ad Ac.idem. 
 t G. Fox's Newi out of the North. 
 jj Barclay- 
 
 * i,airfou$ Untaught Teacher. 
 
 t James Na/Io^'i Anfwer to the /f/r/. 
 !l I Tim. 3. 16. 
 
 * i 5- V. 
 
The Third Part. 69 
 
 were commanded to repair ^ to the Law and to 
 the Teflimony^ and are a flu red that // any fpeak 
 not according to this word^' it is hecaufe there vs no 
 Light in them, A Text which points as it were 
 at tl^ Delufion of thefc very Men, who de- 
 fpife the Law and the Teftimony^ and at the fame 
 time magnifie, not to fay deihe, a Light within 
 them. Bat the Holy Spirit informs us here, that, 
 notwithftanding their pretences to Light^ there 
 is no fuch thing in them, they are wholly in the 
 Dark: and that is the true reafon why they dif- 
 regard and even revile the Written Word and 
 Law of God. 
 
 7. And laftly. They anul both the Sacraments 
 of the New Teftament. As for Water-Baptifm 
 (as they call it in derifion) it is a weak and 
 beggarly Element : and though the Materials of 
 the other Sacrament be much ftrongcr, yet this 
 Bread and Wine are forry Entertainments to 
 thefe Mens Palates. They having all agreed to 
 own no other Baptifm but that of the Holy 
 Gbofl ayid of fire^ tiiey peremptorily declare that 
 t CCircumcifion is as much in force a% Water- 
 Baptifm^: Yea, they are not afraid to aver that 
 II [the bodlrine of Baptifm, is the Dodrine of 
 Devils], And yet we know that Baptifm was 
 inflituted by our Lord himfelf, and we find it 
 recorded as certain matter of Fadt in the ^^s 
 of the ^pojlles^ that in thofe Primitive times of 
 the Gofpel they admitted Perfons into the 
 F 3 Church 
 
 * Ifai. 8. 20. 
 
 t FT. Pens Reafon againft Railing. 
 
7p The PREACHER. 
 
 Church by Baptizing them with Water. And ill 
 the fame Holy Records 'tis faid that they con- 
 ftantly '^ broke Breads 'that is, celebrated the 
 Lord's Supper. Or if they will not admit that 
 to be the Senfe of thofe words, yet they can ne- 
 ver with any (hew of reafon evade what St. ?aul 
 hath delivered concerning that Sacrament, in 
 I Cor, u. 20. to the end of the Chapter. There 
 they will find the Apoille feverely rebuking the 
 Corinthian Chriftians for prophaning this Sacred 
 Ordinance : whence we gather it was the pra- 
 dice of the Faithful in the Churches of Chrift 
 at that time to celebrate the Lord's Supper, 
 There we may obferve the Apoftle fetting be- 
 fore them, and urging- upon them thcfirft Infli- 
 tution of that Sacrament by our Lord^ which he' 
 would not have done unlefs that Inftitution was 
 of concernment to them^ and unlefs it was the 
 will of Chrift that all' Believers fhould partake 
 of that Sacran^>€nt. And left any fhould objeft 
 agsihft it, that it was only a Temporary Or- 
 dinance, and was foon to ceafe in the Church, 
 the Apoftle fully fatisiies us as to that, faying, 
 \ As oft$i as ye iat this Bready and drink this Cu^^ 
 ye do fkew the Lord's death till he come-^ as much 33 
 io fay, This is- a laftihg Ordinance, and mull 
 continue amongft Chriftians until the coming of 
 Chrift. And yet, notwithftanding this, thefe 
 pretenders to Chriftianity do'unanimoufly flight 
 and vilifie this Sacred Inftitution, telling us, that 
 H Gthe Pafchal Lamb is as rauch in force as the 
 
 Bread 
 
 * AHs 1. 42, 4^.- 20. 7. 
 
 t V. 26. 
 
 11 Pen's Reafon againft Railing. 
 
The ThirUypart. ji 
 
 Bread and WineJ yea that ^ Qhis Sacrament 
 is Carnal, and that this Communion is the Table 
 of Devils, and the Cnp of Devils.] The very 
 reciting of the Words ftrikes an horror into 
 Chriftian minds. This is fufficient, I think to 
 difcover the Impious fentiments of thefe Perfons 
 concerning the Lord's Sujpper. 
 
 And thus I have given the Reader a Tafte of 
 the Mad Divinity of this Generation of Men. 
 And the Omnifcient God is my witnefs, that I 
 have done it not to expofe them, but to pre- 
 fent to us an impartial Chara6"er of them, I 
 mean of their Ringleaders and Chieftains, and 
 the deligning part of them : but as to fever?! 
 others, I'm willing to believe that they are In- 
 nocent and well-meaning Souls, and do what tli^y 
 do in the fimplicity of their Hearts. And here 
 I muft add that I could have inferted other things 
 into the Catalogue of their Errors, as their c/y/- 
 helief of a Lccal Heaven and HcU^ &c. for their 
 Firft Founder tells us, that thireisno Heaven but 
 within thsmfelves, F/):)c's Great My fiery, p. 214. 
 but becaufe thefe Doclrines are not fo commonly 
 and fo exprefly mentioned in their Writings aj 
 thofe that I have before named, I have purpofely 
 omitted the confideration of them. 
 
 If after all it {hall be faid, that fome Perfons 
 of this denomination talk after another rate of 
 late, and feem to be very Orthodox, I anfwer 
 in brief. That the Sayings and Writings of the 
 moll Eminent and Approved Men of their 
 Party, are and muft be the Standard oi Ouakerifm, 
 
 F 4 The 
 
 f G, Vox\ Newi out of the Korth' 
 
72 The PREACHER. 
 
 The Ruling and Direding Heads of that way, 
 who hold frequent Aflemblies on purpofe tp 
 Form and Model their Religion, are, as I may 
 fo fay, their Church Reprefentatives^ and there- 
 fore from chefe we. learn what is the Senfe and 
 Perfwaiion of the whole Body of them. And 
 they have lately declared to the World that 
 they will ftand to their Amtent Friends^ who 
 are the Perfons I have all along quoted. And 
 becaufe of their firm and refolv'd adherence to 
 thefe^ they fignally ftile themfelves of late the 
 true Primitive Quakers. So that though we may 
 meet with fome alteration in their Stile, as to 
 fome of the forementioned Particulars, yet wc 
 are to look upon it as a Blind and a Collufion ; 
 for they permit fome of their Friends to feem 
 to flinch from their Opinions, that they may 
 avoid the odium which they are fenfible the whole 
 Tail of them would bring upon .them. We muft 
 not therefore be impofed upon by this Artifice, 
 but we are to take our meafures of their Opini- 
 ons from the Declarations, Profeffions and Wri- 
 tings of their Old Primitive Brethren, whom 
 they at this Day applaud as found in the Faith^ 
 and whofe Dodrines they call the Jncient Pririr 
 cifles of Truth : which they tell us, are adjufled 
 to ihz Li^ht within them, but' upon examining 
 and fcanning of them, we find that they are 
 Parkncfs it felf. But fetting afide their DoElrines^ 
 let us next enquire what their Lives and A&ions 
 are: which leads me to the next General Head 
 of my Difcourfe. 
 
 Secondly^ Then, I will fpeak of their fteming 
 Stricinefs and Holimfs above others -.^ whereby fome 
 weak, but well meaning Perfons are enclined to 
 
The Third Part. 7j 
 
 have a good Opinion of them, and .o imbracc 
 their Tenets. For fo it is, thefe People by 
 their being different from others in their be- 
 haviour as to fonic things, by their affecting a 
 Converfation feemingly innocent and blamelefs, 
 have marvelloufly infinuated themfelves into fe- 
 veral Perfons, and have thereby had an oppor- 
 tunity to fpread their Errors, and to advance 
 their Caufe. Wherefore it is requifite to en- 
 quire into this matter, and to examine whether 
 Ihis Light alfo be not Thick Davknefs, The 
 things which give them the repute of StriSnefi a- 
 hove others may be reduced to thefe following Par^ 
 ticulars, 
 
 T. They are obferv'd to be Induflrlous and Bilu 
 gent in their Callings. They give not them- 
 felves up to floth and idlenefs, as too many do 
 but take care to employ themfelves in fome ho- 
 nell way, whereby they may gain a lively-hood, 
 and maintain themfelves and their Charge, and 
 live vvith Credit and Content in the World. 
 Hence it is that they are all well provided for, 
 and there are no Beggars an^ongft them. 
 
 2. They are Sober and Temperate, which is a 
 rare thing in this Age. They carefully avoid 
 all Excefs of Drink, and like the good People 
 of the Old World content themfelves with a 
 fpare and fimple Diet. 
 
 3. Their Ij)oh fpeak Sobriety, they arc Grave 
 ar\d Serious: and none of that Laughter and 
 Jollity, which other Perfons are given to, dif- 
 figurc their Face§ or marr their Behaviour. 
 
 4, They 
 
74 The PREACHER. 
 
 4. They dre Vlain in their Jpparel-j which is 
 a great piece of Self-denial in the Age we live 
 in, where nothing doth more allure the Hearts 
 of Men and Women than a Gay Habit and a 
 Delicate Drefs. 
 
 5. They are different from others in their 
 Words^ as well as in their Garb and Looks. They 
 cannot abufe their Mouths by laying ^'om, .when 
 they (hould fay thou. They cannot call the 
 Months of the Year, nor the Days of the Week 
 by their Heathenifh Names, for this favours of 
 Superftition and Idolatry. They have learnt to 
 reform their Speech, and Scripture language is 
 much ufed by them. 
 
 6. This alfo diftinguifhes them from others, 
 that they are no vain Refpeders of Perfom ; they 
 refufe to uncover their Heads, and to Salute 0- 
 thers when they meet them, and to give Titles 
 of Honour to any: and in other things they 
 fcorn to comply with the fond Cuftoms and 
 Vfagcs of the World which lieth in Wicked- 
 nefs. 
 
 7- Here likewife may be mentioned their 
 fhunning of all Oaths^ and their refufing to 
 Swear upon any occafion whatfoever, which ar- 
 gues that they are Men of a Nice Confcience. 
 
 8. And fo their abhorring of all Fighting and 
 taking up of Arms fheyvs them to be Meek arid 
 Peaceable Souls. 
 
 p. They 
 
The Third Fart. 
 
 75 
 
 9. They are againft all Outward Ceremonies^ 
 and whatever is External and Formal in Religion : 
 which may incline us to think that they are very 
 Spiritual Men, and more profoundly skilVd in 
 Religion th^n others are. And to this their 
 Silent Meetings are extrearaly ferviceable. 
 
 10. They have this like wife peculiar to them 
 that they converfe familiarly with the Spirit by 
 Immediate Revelations^ which fhcws them to be 
 the Favourites of Heaven. ^ [Their giving 
 forth Papers and Printed Books is from the im- 
 mediate Eternal Spirit of God] faith one of 
 them, 'f' [They are in the fame Power, llndcr- 
 ftanding. Knowledge, and immediate Revela- 
 tion from Heaven that the Apoftles were in.] 
 And therefore it is no wonder that they pro- 
 nounce themfelves Infallible^ as their || Great 
 Mailer doth. [He that is not Infallible is not in 
 the Spirit, and fo is not a IVlinifter of Chriit.] 
 [How can ye but delude the People that are not 
 infallible?] And again, [He difcovers hinifelf 
 to be no Minifter of Chrifl, who cannot give an 
 Infallible Character of another Man.] All this 
 you will find in Fox^s Great My fiery. This furely 
 mull needs commend this People to us, for this 
 is fucii a Privilege as is not wont to be vouch- 
 fafcd to any but thofe that are Extraordi- 
 nary. 
 
 Laflly, 
 
 * Truth's Defence. 
 
 i G. Fox's Great Myftcry, 
 
 II Ibid. 
 
76 The PREACHER. 
 
 Laflly, What Dangers and Difficulties do thefc 
 Men undergo ? They fufFer, and that moft joyfully, 
 for their Confcience fake, and may we not 
 thence infer that their Caufe is Good, and their 
 Opinions are Right, and that they themfelves 
 are very Pious and Good Men? This is the 
 Ihew they make of a burning and a jhinwg Light : 
 let us now fee whether it be Real, or a mere 
 Appearance, or rather (according to what our 
 Saviour fuggefls) whether this feeraing Light be 
 not real Darkmfs, Yes, it will prove to be fo 
 upon an impartial examining the feveral Par- 
 ticulars before fpecified. As, 
 
 I. The Induftry which fome of thefe Perfons 
 are noted for in their Callings is no certain fign 
 of their being better than other Men : for their 
 Worldlinefs and Love of Riches prompt them 
 to be very Induftrious and Diligent, and to 
 take pains in their refpedive Employments. 
 They are a fort of Men that are obferved to 
 ufe all Arts, to try all Trades, to mix them- 
 felves with all Bufinefs, to run into all Com- 
 pany, to make ufe of all Hours, to follicit the 
 help of their Friends, to Collogue their Ene- 
 mies, to be Crafty and Cunning as well as I,a- 
 borious and Diligent, and all in order to pro- 
 mote their fecular Gain and Advantage, to in- 
 creafe their Income, to advance their Condition 
 in the World, to make themfelves Greater and 
 Richer than their Neighbours, in'fliort to pro- 
 cure and purchafe a fair Eftate. Nothing hin- 
 ders them in this defign. If a Father or a Son, yea, 
 if a Wife dieth,they make no Truce with their La- 
 bours and Bufmefs : but fall on as earqeftly as they 
 
 did 
 
The Third Part. 77 
 
 did before. If a Day be Appointed by Au- 
 thority for CeflTation of Work in Mens Callings, 
 they take no notice of it, but follow their Trade 
 with their ufual Diligence and Greedinefs. In 
 their Judgments they make no Difference of 
 Days, and they would never do it in their 
 Pradice if they were not even Forced to it. 
 They would Sell and Traffiek on the Firft Day 
 of the Week as briskly as on all the other Six. 
 So eager are they to employ all Times and Sea- 
 fons whatfoever in the profecuting of their 
 Worldly Defigns and Intereft. This is the efFecH: 
 of their great Avarice and Defire of Gain, which 
 are no very commendable qualities in a Chriftian. 
 
 Befides, being a fly and cunning race of Peo- 
 ple, they know how to make the belt Advan- 
 tage of their Trades and Callings, and this is 
 an Encouragement to them to be very Bufie and 
 Induftrious: for Craft and Diligence will effect 
 great things. And there are thofe that will tell 
 you from their Experience they have of fome of 
 thefe Men, that they will pradlice Knavery when 
 they have an opportunity. As for what was faid 
 further, that there are no Beggars among them^ 
 it may proceed from the Pride of their Hearts, 
 which will not let them Beg: and fo they fet 
 themfclves to Work, not out of a Principle of 
 Induftry, but becaufc they arc Proud, and fconi 
 to be beholding to ethers. Or, if it be true 
 that none of them Beg, it may arife from this, that 
 thofe People Club to Relieve their Own Party, 
 and by that means alfo th^y lacreafe them. 
 
 2. Whereas they are faid to be very 5okr and 
 lew^erate^ this carnot b: univerfally pronounc'd 
 
 of 
 
78 The PREACHER. 
 
 of them, and therefore it is not to be alledged 
 as a Character of that Party. Nay, even fome 
 of the befu of them pretend not to any ftridnefs 
 in Diet : they guzzle, and cram themfelves with 
 the mofi: delicate viands, and they fwallow down 
 the richelt and choicclt Wines, and indulge 
 themfelves the freedom of the Wanton and 
 Luxurious. So that one of the grand things 
 which they heretofore depended upon, and 
 reckoned would do fuch great feats in the 
 World, is almoft loft, that is, ^ the plain way of 
 living. But that many of them are very Tem- 
 perate and Abftemious in their Lives, I am 
 willing to grant \ fo were fome of the Pagans^ 
 who were of the worft fort ^ they were Emi- 
 nent for th^ir Abllinence, as JpoUonius the Ty- 
 anaan^ that great Impoltor and Magician, who 
 frequently failed^ and a long time together : 
 So Julian the Apellate bragg'd, and not with- 
 out Truth, of his great Frugality, and that he 
 was not Superftitious either in his Diet or Clo- 
 thing, as t one who liv'd in that times relates. 
 But this did not hinder him from {hewing his 
 Enmity againft the Chrillians: and fo as to 
 thcfe Men, (as the Cafe Hands with them) I do 
 not think them the better Men for that: nay, 
 they prove mucn the worfe, for their Sobriety 
 makes them capable of doiag the greater harm. 
 Were they generally a Drunken generation of 
 Men, we might exped that their Errors and 
 Falfe Dodtrines would not be fo taking as we 
 have feen they have been^for then tlicir Teachers 
 
 would 
 
 *- W. Pens No Crofs no Grown. 
 
 t G)cg. Na:{. 4. Om.QQiiX. Julian^ 
 
7 he Third Part. ^g 
 
 would not have an opportunity of infinuating 
 themfelves into Men of Sobriety; and thofe 
 who fwallow their Doftrines would be inc^ned 
 to difgorge thenv, if they faw they were handed 
 to them by Men of Intemperate l/ives. Thefe 
 Perfons tlierefore come fober to dellroy Religion, 
 and their Dry Temperance makes them the more 
 hSrd and obftinate in that undertaking. 
 
 3. As for their Crave and Serious Looks^ there 
 Vvas fit is true) fomething of this at firft. Like 
 the Pharifees they disfigured their countenances to 
 feem to be more Religious than they were, but 
 now many of them are pleafed to look like 
 other Men. And that all of them will not give 
 ihemielves leave to do fo, it is not Gravity, but 
 AfFedation or Sullennefs. it may be obferved of 
 feveral of thefe People that whilil they com- 
 pofe their Countenances, and reftrain Laughter, 
 they make themfelves and the Company fporc 
 with their Dry Jefts, and Sly Jeerings, at v/hich 
 they think they have a very good Talent. And even 
 in ferious matters, though they fee^n grave and 
 demure, yet they are very Comical ; yea indeed 
 they are the v^o^ Trifling People under Heaven, 
 for when they are encountred by aa Adverfary, 
 we fee that they fly to- Sopbiftry and pitiful 
 Shifts, they berake themfelves to Chiidifh E- 
 valions, they talk lightly, they quote Scripture 
 ludicroufly and impertinently. Which is a proof 
 of their light and toyifii Spirit, and that they 
 diiTemblc when ihey put on grave and folenm 
 Looks. But indeed as to Lauglnngs^ we mult 
 cxcufe the Ringleaders and Grandees of them 
 for not doing that O^cnly^ for there is reafon to 
 imagine that thefe, like thofe Soothiayers of old, 
 
 1.311 i?h 
 
So r^^ P R E A C H E R. 
 
 Laugh amongft themfelves, when they thinfe 
 how they gull and cheat the People. But 
 
 4. What (hall we fay to the Plaimefs of their 
 j^ppard? Is not that a vifible token of Mortis 
 fication, Self-denial and Humility; efpecially in 
 an Age which is fo foolifii and extravagant (jn 
 the account of its Drefs? I anfwer firft, fome 
 of them have been as foolifh and fantaitick on 
 the other Extreme : they have refufed to wear 
 fuch an Habit, as no wife Perfon can juftly except 
 againft: fome of them would not indure a Hat- 
 band : others have thought it Religion to wear 
 no Bands or Cuffs : but as for Ribbands and 
 Lace, thefe are unpardonable Follies with them., 
 Next, the Singularity of their Apparel which 
 hath paffed with fome of them for a Badge of 
 their Humility, is a mark of the contrary Vice, 
 It is not to be doubted but that they fpeak a- 
 gainfl the Pride of Apparel in others with a 
 greater one of their own : for queftionlefs they 
 are exceeding proud of their Mean and Plain 
 Habir, as one told Diogenes^ that his Pride was 
 fcen through the holes of his ragged and tatter'd 
 Clothes. 
 
 Farther, it is to be fufpccled that many of 
 them wear not fome fort of Apparel which is 
 commonly Woven, merely becaule they love to 
 oppoie and contradict the Cuiloms which they 
 obfcrve the generality of Men comply with. 
 This may be one reafon of their not being 
 chid altor.ether like other Folks. But I might 
 here rcimnd them of the pradice of the Pri- 
 miiivc Chridians, who were very exad and cir- 
 diiiuf; c'^ in their Lives, and yet were not di- 
 llinguid^'d from others by their Exterior Habit. 
 
 TtrtuUian 
 
The Third Part. gl 
 
 TcrtuBian doth fignally bear witnefs to this, when 
 he purpofely undertakes to clear them from that 
 Imputation which feme had fallned on them - 
 namely, that they were not likp other Men : He 
 proves the contrary, and more particularly fhews 
 that the Primitive Ghriftians wore the * fame 
 Habit with the Roman Pagans whom they lived 
 and converftd with. 
 
 I might further add that fome of the Perfons 
 I'm fpeaking of are employ'd in Selling, yea 
 in Making and Fafhioning? that ModiS Ap- 
 parel for others which they talk againft, ^nd 
 will not wear therafelves : which fhews that 
 they approve of thofe Habits, fo far as they 
 can get any thing by them. 
 
 But laftly. The fubjed of the Quedion is now 
 almoft taken away, the number of thofe amongfl: 
 them that differs from others in their Attire is 
 very fmall • they generally change their Habits 
 as others do, and have their Garments of the 
 Neweft Cut and Fafhion. So that it is expected 
 that this part of Stri[inefs will quite wear off 
 and difappear: at leaft, there will be only fo 
 much remaining as will barely diftinguifh them 
 from other Folks, which is the thing they much 
 affed. 
 
 5. Theit differencing themfelves from others 
 as to Words and Phrafes^ I look upon alfo as 
 mere Affeftation. If I fhould acknowledge that 
 •the ufing thou and thee are the more proper and 
 limple way of fpeaking^ yet it is ridiculous and 
 G abfurd 
 
 ♦ Apolog <Japi 4** 
 
S^ The PREACHER. 
 
 abfiird not to ewpjy with a general mode of 
 Speech^ which iait fclf is innocent. For this we 
 arc to know that there are certain Modes of 
 fpeaking in all Languag;es, which are Received 
 and ys'd, and Approy'd of by all Wife Men, 
 uotwithltanding they a> e in theoifelves Improper 
 and JForged. Thou is the Proper and Genuine 
 Addrefs to a y^wg/c Pcrfon^ and a. Quaker may: 
 };uftly Laugh at the Maa who denieth it. Yet 
 i^otwithftanding This, he that refufesto fay; 
 XoH to a fingls Perfon in Common way of 
 Talking, deferye? r^uch more to be La^gh'd at : 
 The R^fon is this, becaufe he betray 's his 
 Ignorance, and fheweth that he hath no True 
 Notion of the Nature of Words, and their 
 life and Significatipn, which is deri'fed. ^wholly 
 from Guftom and Ufag^, and the ^eafon why 
 ^his word Imports one thing and that; another 
 is becaufe Men have. A greed by Cuftom and? 
 Ufe to take and underftand them in; that Par^ 
 ticular fenfe and meaning. How then it is 
 not the O'iginal Propriety of a Word that an' 
 Under ft-anding and Prudent Man is to look 
 after in his Common Speaking, but how the 
 word is ufed and applied in the Univerfal 
 Pradicc of Men. Thus the Pronoun You by 
 general Confent and ufage of Engli/h Men (as 
 f^ous among the French) is applied to a Single 
 Perfon in the ufual way of fpeaking , and by. 
 that ufage is Approved of; and they are very 
 Conceited and Captious-who boggle at it-, and 
 make it an affeded Shiboktb to Diltinguiih their 
 Party by. 
 
 Further' I will obferve to you that the Pro- 
 noun Thou hath but tl^fe three Significations 
 amongft us at this Day, that is, vdien we 
 
 fpeak 
 
T'he Third P. tit. Sj 
 
 fpeak to 6V,. it denotes Rsverence, for no 
 Man ever iaicli Tok to^ GoJ.o »But v/hca wa 
 fpeak to Men., who are our EqitaU^ rhca Thou 
 to them is a tokca of Familiarity or Kindacfs: 
 or to our Inferiors or fuch as we Unuei value, 
 then Thou is a word of Scorn and Reproach, 
 by Continual life (which is the Miftrefs and 
 Governefs of all Language. ) Thefe are the 
 only Denot^itions of the Pronoun Thou in Oiir 
 Tongue, and it being fo, it is Abfurd to life 
 this word in fach Common Difcourfe, wlrerja 
 we neither Addrefs ourfelves to God, nor. 
 have occafion of fpeaking to Men^to. expret?i 
 our Familiarity or Scorn. It rciitains thcrfcfbi^ 
 that Thou is to be lay'd afide, and Tou tOiibm 
 made ufe of in the General way of fpeech. <.: 
 Thefe Men cannot but fee this : yea, * 1 wilt, 
 prove that they do fee it, and Confsqueniriyr 
 that they are Peryerfe and ObflicatCi Ekji 
 they not call every' one Promifcuoufly Frkfid .^ 
 Is not this the ofual Appeliarive for Any Per- 
 fon they fpeak ti ^ whether he be of their 
 Party or not, whether they know him or not,' 
 whether he be Friend or Foe? y.cs, I have 
 heard them call All Perforis by this Name: 
 And do they fo , and yet will not ufc the 
 word ToH th a fmgle Pcrfon ? Then it is plain they 
 Confute themfelves : For they plead that they fay 
 7l?ow inftead o\Tou becaufe that is the marc fimph 
 and proper way of fpeaking. For the fame reafon 
 they fnould not ufe the word Friend in a Pro- 
 mifcuous way, nor give it to every one they 
 meet with ^ becaufe it is Improper to call thofe* 
 Frknds who are not, or whom they do not 
 know to be fuch. Yet they make no fcruple 
 ^f uling the word thus Improperly , and gf 
 G % akcrinV- 
 
84 The PREACHER. 
 
 altering the plaia and genuine Signification of 
 it. Why then do they not ufe the word Ton to 
 a (ingle Perfon, when it is now the Idiom of 
 the Englifh Tongue to do it, and when it is 
 fo applied by the general confent of all Men 
 but themfelves^ and (in fhort) when by ufe 
 and cuftom it is become Proper and Legiti- 
 mate, and the contrary is grown Uncouth and 
 Abfurd? 
 
 As to their refufing to call the Months of the 
 Year^ and the Days of the Week by their Com- 
 mon Names, this alfo can be reckoned no o- 
 ther than an abfurd Piece of Singularity. For 
 tho' Vm of Opinion that it were better a- 
 mong Chriftians if we were agreed upon ic 
 to ufe other Names, that is, fuch as are not 
 taken from the Superftitious Pagans ^ yet, till 
 that be done, the retaining of thefe which we 
 have in ufe is a thing that a Wife and a 
 Chriftian Man may lawfully fubmit to: for 
 though thefe Names be taken from Superfliti- 
 ous Pagans, yet we Condemn their Superflition , 
 and duly ufe thefe Names for DijlinEiion fake. 
 ^ Viotrephes ^h blamed for his Pride and Am- 
 bition , but not for his Heathen Name, which 
 he flill kept tho' he was a Chriftian. So t v4« 
 foUos was the Name of a Worthy Believer , 
 the fame with JfoUo^ only with the change of 
 an Accent and one letter (for it was ufual to 
 borrow their Names from their Gods ^ or ra^ 
 ther to Inferc the Names of their Gods into 
 their own , as before of Jupiter in the Name 
 of Diotrephes '^ :ind here of yipoHo^ whence j^pol- 
 lonius^ ^pollonia, j^poUodorus^ &c. ) ||, Hymeyi4tus 
 
 was 
 
 ♦ Fph. 3. 9. 
 ■\ I Cor. I. 6' 
 H I Tim, !• ao. 
 
The Third Part. gj 
 
 was a Chriflian by ProfcHlon, but he did not 
 lay afide his Name, neither did St. Vaul rc- 
 fufe to call him by it, tho' it was the Name 
 of a Pagan God among the Creeks j to which 
 Tloalajfius anfwered among the Romans. So wc 
 read that * //^^'Wt'j, f Phoebe^ \\ Fortimatus^ * Ty- 
 chicus (the Greek of Fortunatus') -[ Syntychc were 
 Perfons Converted to the Chriftian Faith, and 
 yec they were not Sollicitous to alter their 
 Names , neither did the Apoftle fcruple to 
 call them by them , tho' 'tis certain thofe 
 Names were Heatheni/h ^ yea carryed in them 
 the Remembrance of Pagan Deities. Sylvanm 
 or Silvams is a Chriftian Name, || but is the 
 Cod of Wood!^ a Poetick Deity: yet they thought 
 it not Unlawful to ufe that Name. Now if 
 Chriftians retained their Heathen Names, then 
 'tis not Sinful to call Months or Days by theirs 
 which are of the like Original. 
 
 Again , may I not as lawfully call the firft 
 and fecond Months of the Year Jamary and 
 February^ as St. Luke ^ who wrote the J{}s^ 
 calls a place in jithens Mars-bill , tho' that 
 Name was given it on an Idolatrous Account? 
 May I not as lawfully call one of the Days of 
 the Week T^<?/63f.'i>',and another Wednefday^iihovigh 
 thefe Names were firft impofed by Heathens) 
 as St. Paul call'd the Ship he Sailed in Caftor 
 and Pollux} Or, which is the fame thing, 
 G 3 *th€ 
 
 • Rom. 1 6. 14: 
 t Rom. 16. 1. 
 
 II I Cor, 16. 17. 
 
 * 2 Tim. 4* !»• 
 t Phil. 4- ^' 
 
 » 1 Their I. I, 
 
86 7he PREACHER, 
 
 ^ the fign of tt was Caflor and Pollux: and the 
 Sblp itielf was called by the Name of that 
 Sigfl, and accordingly St. Paul refufes not to 
 give \% that Name/ He doth not fay, after 
 the nice race of the Qttahrs ^ as it was com- 
 tnonly caWd ^ but he in Plain and Downright 
 Terms faith , the Sign is Callor and Pollux, 
 who were Worfhiped as Gods of the Scas^ and 
 Tutelar Deities of the Mariners, and according-, 
 iy their Images were fet upon the Fore-deck 
 of fome of their Ships. So I might obferve 
 that though the Olympich Games were Sports 
 Inftitutcd in Honour cof the heathen Gods , 
 yet St. Paul frequently takes Metaphors from 
 thence to fet forth the Duties of Chriltianity, 
 St. Peter was pleafed to ufe the word -f- ru^Tufaasti^- 
 |:hough it was borrowed from the Heathen 
 pGetick Fables^ where Tartarus is the word for 
 /-Jell. He borrowed a Term from the Pa^^an 
 Fittions to exprefs the real Hell. The Fulgar 
 Latin Tranflarion mentions Cocytus ^ Job 21. 
 33. and Omcentaurus^ Ifai. 34. 14. And both 
 the Verfion of the Scftuagint and the Fulgar 
 Latin have Anialthxas Horn ^ Job 42. 14- which 
 ar€ Names of Heathen Invention. So Ardiirus^ 
 pn'Qyj and Pleiades are Heathenifii Names, and 
 have their Original from Pa^an hiclwns^ and yet 
 the Seventy Interpreters and the P'ulgar Latin 
 thought fit to exchange the Hebrew Words 
 for thefe, and our Englifl) Tranflacors do the 
 fajne in joh 9, 9. 38. 31. Wc fee then, 
 froni the Examples and Pradice of the Infpir'd 
 
 Penmen 
 
 * Adls 28 II 
 t : P<;r. 2. a. 
 
The Third Part. Sy 
 
 Penmen and others, that N<imes fiiH: given by 
 Pagans may lawfully be nfed by Cortfli^in^'. We 
 fee that words firll Invented and nfed on 
 Idolatrous and Superftitious Accounts may In- 
 nocently be retained, at leafl for a time. 
 
 I could add here further that many words 
 and Expreflions which were ufed by Pagans are ta- 
 ken into Chriftianity and made nle of there. The 
 terms * RcgeneYation and Reflitutkn which we 
 meet with in the Writings of the Tlatonifts nnd 
 StoickSj are retain'd by Chrift and the Apofllcs, 
 Matt. 19. 2S. A^s .3. 21 ♦ The Greek word 
 'f- in the New Teftamcnt which we render 
 Ch:irch is of Pagan Extradion. The Holy 
 Ghoft is pleafed to give that Name (ufed a- 
 mong the Greeks for any AlTembly of the 
 People called together by the Magiltrate) to 
 the Company or Aflembly of Men that Pro- 
 fefs the Chriftian Faith, and are Solemnly radt 
 together to ferve and worfhip G)d. Tffe 
 Names of the Mni/lers of the Chwcb and b- 
 ther Sacred Perfons and Things are taken from 
 the Heathen Officers and Employments. • Tho' 
 fome think that the Title of ^pojlk was taken 
 from the Jervs^ and that thefe were Nuncio's of 
 the Syn.igogue^ that were difpatched on feveral 
 Minifteries, thro the Land of Jud^a^ for thefe 
 men were called HCD'^n^^U/ thofe that were fent^ the 
 fame with J'^oflles, Yet it is not Improbable 
 that the Name was borrowed from the Gentiles^ 
 for among the Athenians of old , one fort of 
 Secular Governors was Stiled an * J^o/llc. 
 
 G 4 * In 
 
 y Talmud, and fylaimonides, * A-^ro^^^. 
 
88 The PREACHER. 
 
 In other Inftances it may be (hewn that thofb 
 words that are now apply'd and appropriated 
 to Ecckfiaflkal Governors were at firft ufed of 
 Civil ones, thus • Bifljop and Presbyters were 
 Anciently ufed by the Pagan Greeks and Romans 
 to denote fuch as had the Overfight in Secular 
 matters, fo a -[ Deacon was of Old, an Oifi- 
 cer Employ'd in Adminiftring the Affairs of 
 the Commonwealth, or in a Family : It Signi- 
 fies a waiting Servant at a Feafl in the belt 
 Authors. And fo in the New Teftament, the 
 Office of Preaching is exprefTed by |j Greek 
 Words that Signify , the Employment of a 
 Publick Cryer among the Grecians, "Eil^lkmiav m- 
 fvT^etv was to call an j4Jfembly ^ Heliodor, 1, 4. e/£- 
 ^hkf. So that the Preacher and his Congregation 
 are both taken from Officers and Adions a- 
 mong the Gentiles, The word Pulpit ( which 
 perhaps feme think not of) is a Pagan word, 
 and taken from the Common Theatre: It was 
 the higher part of the Stage before the Scenes 
 where Comedy's were aifted , and where the 
 Mufick was planted. Tlie v/ord Sacrament was 
 borrowed from the Heathens, who called the 
 Oath which the Soldiers took to be true to 
 their Captain Sacr amentum. * Diocefe was a 
 word frequent in the Conflitutions of the ^0- 
 ptan Emperors, it was a Divifion of the parts 
 of the Roman Empire, but thence came to be 
 ufed by the Churchy to lignify fuch a diviiion 
 or part of it under a Bifhop. [ The word 
 
 farocbus^ 
 
 JJieixJiVOi, 
 KYIpV^y KtlPVaXTHf. 
 
The Third Part. ^ 
 
 Tarochus^ which was ufed for an Officer that 
 provided Entertainment for AmbalTadors , be- 
 came an Ecclefiaftical word , and Signifies a P^* 
 ri/h Prieft or Curate. Kup/s iKitmi>^ Lord ij^ve 
 mercy upon us^ was an Old Litany ufed by the 
 Pagans : When they called upon God they ufed 
 •|- thefe words, but that makes it not unlawful 
 now. The Old || Salutation which was in ufe 
 among the Gentiles is not refufed by the 
 Chriftian Apoftles, A(is \%. 23. James i. 1. 
 Thefe things were ufed by Pagans^ but are not 
 Tagan^ that is no Tagan Superftition or Cor- 
 ruption is included in them. This is Sufficient 
 to fhew that the Quakers are over-nice in bog- 
 gling at words, tho' they were of Pagan Ori- 
 ginal. 
 
 If I fhould take notice of thefe Mens ufmg 
 the Language and Phrafe of Scripture , it mult 
 be fa id that this is the Pradlice but of a Jew 
 of them , for the generality of them converfe 
 feldom with the Bible, and are unaquainted 
 with its way of fpeaking. But as for thofe 
 who perufe that Sacred Book, and learn feme 
 of it? Dialed, this is an Accomplilhment which 
 they make ufe of either to commend their 
 Podrine, glofllng it over with Scripture Phrafe, 
 or by this means to feem to be very Religi- 
 ous Perfons , as having Great Knowledge of 
 Scripture, and being able to Difcourfe in the 
 Holy Stile. This then is no Argument of 
 their Holinefs. Befides that it is well known 
 they have a Low Edeem of Scripture tho* 
 they fpeak the Language of it fometimes. 
 
 VI. Their 
 
 t Arrjan: in Epi^^et. /. t. ff. /• 
 
90 The PREACHER. 
 
 Sixthly, Their denying to Vncover their Heads^ 
 and to give other Teftimonies of Civil Refpe^^ 
 according to the Cuftom of the place they 
 live in, ought not to be accounted a thing 
 Commendable in them, but it rather redounds 
 to their difpraife: for Religion doth not Intro- 
 duce Rudenefs and Incivility : Men muft not 
 be Clowns becaufe they are Chriflians. They 
 greedily fnatch at Scripture when they think 
 it makes for them, and accordingly they produce 
 the example of Mordecai^ whorefufed -[ to bow and 
 do Reverence to H^man : but I would have them 
 obferve whether he was a Quaker when he was 
 array'd in Royal Jpparel^ and wore a frown of 
 Goldy and mounted the Great Horfe^ and Rid in 
 State thro' the Streets of the City, and had 
 it Proclaimed before him, Thus fimll it be done 
 to the Man whom the King deUghteth to- Hononr, 
 It is plain therefore that this Initance is no- 
 thing to their purpofe. 
 
 No more are thofe words of our Saviour, 
 Salute no Man by the way, Luke lo. 4. and yet 
 thence they Endeavour to prove the Unlaw- 
 fulnefs of Greeting or Saluting thofe they meet. 
 But then I might ask them , why do they 
 wear Shooes , which is forbidden in the fame 
 Text? Yea, why do they carry Purfes or Aifo- 
 my about them? for this likewife is expredy 
 forbidden in the very fame place, tho' this 
 Covetous Generation of Men take no notice 
 of it, notwithflanding their infifting on the 
 other. From this and divers other Inftances 
 it is plain that thefe Men make no Confcience 
 
 of 
 
 t Efth. 3. 3. 
 
The Third Part. 91 
 
 of wrefling and perverting the Holy Scrip- 
 tures, and making them fpeak what they pleafc. 
 The true meaning of tiiofe words , Salute m 
 Man by the vcay ^ is this-, I command you, O 
 my Difciples, that you go about your work 
 with all fpced, fee that you loiter not by the 
 way, impede not your courfe by unneceflary 
 diverting your felves : you have 410 time now 
 to make formal Salutes and Greetings when 
 you are upon your Jturney, for by this means 
 you'll be hindred from that great work which 
 1 fend you to Difpatch, vi:^, the Preaching of 
 the Gofpel, which Requires all haft and expe- 
 dition. This is the plain and Genuine Senfc 
 of our Saviour's words : and at the fame time 
 he forbids his Difciples the ufe of txvo Coats, of 
 Staves^ of Sbooes^ of Purfcs^ of Gold and Silver ^ 
 i. e. in fhort they muft not be SoUicitous a- 
 bout their Provifion: they muft go about their 
 Mafters Work, and cxpe6: that he will provide 
 for them, and that in a Miraculous manner. 
 So that you fee thefe were Extraordinary 
 Precepts, and were Calculated for that time on- 
 ly, and therefore do not oblige us. But Ci- 
 vil Rcfpedt and Good Manners are always our 
 Duty, and we may lawfully fubmit to the In- 
 nocent ufages of the place we live in. 
 
 That Ref^eBful Salutatioyxs and Wifijes are not 
 Unlawful may be gathered from the Pracn:ice 
 of iht Holy Prophet Daniel^ who was not fhie 
 of ufing the Common Congratulation [O King 
 Live for ever'} which the Aifyrian and Bahylo^ 
 nian Subjects gave to their King. And wc 
 read in other places of Scripture that the form 
 of Salutation or Acclamation C Let the King 
 Live} was ufed not only amongft the j^jjyrians 
 and other Nations, but by the Jews thcmfelvcs, 
 
 CVCil 
 
92 The PREACHER. 
 
 even among thofe of them that had the grea- 
 tcft fenfe of Religion and Piety. 
 
 But a greater than thefe is here, even our 
 Lord Jefus Chrift, who both by his Command 
 and Example Authorizes the Pradice of Salu- 
 tation. Notwithftanding that Particular and 
 Extraordinary Injunction given to his Difciples 
 before mentioned, he gives them this Exprefs 
 Order for their common Pradice, \^When y&. 
 come into a Houfe falute it^. Matt, i o. 1 2. which 
 St. Luke Explains thus. Into whatfoever Houfe 
 you enter ^ fay^ Peace be to this Houfe^ Luke lo. 
 5. which was the Common Form of Salutation 
 among the Jews: So that tho' our Saviour 
 would not have his Difciples retard their 
 Journey by needlefs Greetings by the way , 
 yet, at other times he would have them ufe 
 kind and civil Salutations, yea he particularly 
 enjoyns them here to do fo. Nay, he bids 
 them Salute not only their Friends and Bre- 
 thren, but their Enemies, as is imply'd when 
 he faith [// you Salute your Brethren only^ what 
 do you more than others ^^ Matt. 5. 47. We 
 read that Our Saviour himfelf often ufed the 
 Forementioned Salutation, viz., -^ Peace he unto 
 you'^ and to the Women that returned from 
 the Sepulcher he ufed that other form of 
 Civil greeting x*ipe]s. Matt. 28. 19. ^ali Hail'} 
 
 And there were other Common Pradices 
 and Cuftoms which our Saviour was pleafed to 
 comply with, and yet if we look into the 
 Original of them, they were none of the bell. 
 
 Tho^ 
 
 t Luke 2^. 3^' John 10. 19, 21, z$. 
 
The Third Part. 9} 
 
 Tho* the Sitting at Table was the Primitive 
 Poflure of Eating (of which we have fomc 
 early Inftanc€s in Scripture) yet afterwards, 
 when Men grew fofc and luxurious , they no 
 longer fat upright at their Meals , but lay 
 down with their Bodies ftretch'd out, only 
 with their left Elbows they kept their Heads 
 up higher than the reft of their Bodies; Athe^ 
 9iaus L, I. complains of the Luxury and Effe- 
 minacy of his Age, as to this very Particular, 
 ViT^. that they had Degenerated from the An- 
 tients who ufed to Sit at their Feafts, whereas 
 at that time they ufed Difcumbiture. And the 
 Romans efpecially were obferv'd to affed this 
 kind of Pofture at their Feafls. From them 
 it was derived to the Jews^ who being brought 
 under the Roman Power, jurifdidion and Laws 
 did foon comport with all their Fafhionable 
 Cuftoms. And even Chrift and his j4poftks re- 
 fufed not to conform to this Particular ufage 
 of lying or leaning at their MeaU^ when it was 
 Common and General. We read in Matt. 2d. 
 that They Eat the Pajfovcr thus, yea, tho' it 
 was at firft Inftituted to be Eaten fianding^ 
 Ex. 12. So ready were they to comply with 
 the Cuftom of the Country in an Harmlefs 
 Circumftance. And the fame may be obfervcd 
 with refpedt to their ufual Prad^ice at Fefti- 
 val Entertainments , namely their jiminting of 
 their Heads^ wherein they Imitated the Centiks 
 both Romans and Greeks^ as is evident from 
 * Athenaus^ 4 Pliny^ Horace and others. Our 
 
 Blefled 
 
 * Deipnof. /. 15. c. 14. 
 t Nat. Hift. /. 3. s, ?: 
 
94 n^ P R E z\ C H E R. 
 
 BlefTed Lord permitted this cuftom to be made 
 ufe of to himfelf, as we read in M^itt, 16, 6, 
 Mark 14. 3. John 12. 3. And thence it was 
 that our Saviour expollulated with Peter not 
 only for not wafliing his Feet, but for not A- 
 minting his Head^ Luke 7. 44, 46. which was 
 a token of Friendfhip and Civility in thofe 
 times: and we fee our Saviour was no Enemy 
 to it. Shall we then be more precife than our 
 BielTed Mafler, who Vouchfafed to conform to 
 the ufual cuftoms of his Country? But I fhail 
 fay no more here, becaufe fome. of thofe whom 
 
 1 am Animadverting upon have of late feen 
 their folly , and have in part abandoned it^ 
 for they begin to falute by words, tho' not 
 by the Common Geflure of veiling the Hat. 
 And fome of them will bow their Heads a 
 little, and lay their Hand on their Breafts, to 
 let us fee they are more ready to comply 
 with the Pradice of the 7tiYh than of their 
 own Countrymen. 
 
 Seventhly , I might touch upon their not 
 Swearings arid fliew that it is fo far from be- 
 ing an Argument of their Striftnefs and Piety, 
 that it is a proof of the Contrary, for Swear* 
 ing is Commanded as a part of Religious Wor- 
 fhip which is due to God upon occafion. Thou 
 flialt Swear by his Namc^ Deat. 6, 13. and 10. 
 20. And when there is a jull Call to it, the 
 fame may be done under ihe Gofpel as well 
 as the Law: Eife the Apjlile would not have 
 faid, An Oath for Confirmation is an end of firife^ 
 Heb. 6. 1 5. Neither would he himfelf have 
 ufed a Religious Oath as we read he doth, 
 
 2 Cor. I. 23. 
 
 Eighthly^ 
 
The Third Part. 95 
 
 Eighthly , Thea as for their great jiverfenefs 
 to War^ and their profefling it to be Unlawful, 
 they arc not to be lillcn'd to, feeing Scripture 
 and the Law of Nature and Right Reafon, 
 and the Exigency and Neceffity of affairs at 
 certain feafons, and the Good EfFeds and IlTue 
 of Going to War at fome times, fufRciently 
 Vouch the Lawfulnel^ of it when it is Under- 
 taken on Lawful Accounts. Nor do I look 
 upon their not ufing the Sword of Steel ( as 
 they call it) as any Indication of their Meek- 
 nefs, or Peaceablenefs, or felf denial, or any o- 
 ther good quality, but only as a Politick Dif- 
 fimulation , which may be improved after- 
 wards to fome great Advantage. I take it for 
 granted that they that Revile^ have in them a 
 Principle, of Fighting, We are fare they have 
 done the former, and therefore there is no 
 doubt of the latter. It hath been their way 
 to Reproach and Vilify all that are not of their 
 Perfwafion with the Infamous Title of Egypti- 
 am and the Seed of Cain, And as for the Mini- 
 flers of the Reform'd Churches, efpecially that 
 of England , they come off well if they are 
 (tiled only Baafs Priefls^ Dumb Dogs^ Hirelings^ 
 z:i^ Antichriflian. Any one who has converftd 
 with thefe Men and their Writings fome Years 
 fince, is not a llranger to their Virulent Rail- 
 ing-. They raged and foamed rather than 
 fpoke or wrote: nay, whatever averfnefs they 
 had to Sxrearin-i , they ventured to Curfe^ and 
 that bitterly. Now, when I hear them make 
 fuch ill ufe of their Tongues^ I cannot but think 
 that they will find fome employment for their 
 Hands, Belides, Reviling fhews that they are 
 
 very 
 
t)6 The PREACHER. 
 
 very Angry, as that PafTion is Interpreted by 
 our Saviour to be a Species of Murder^ fo ac- 
 cordingly we fee that it frequently breaks out 
 into Adual Violence and Slaughter. And there- 
 fore notwithftanding the Pretences and Profef* 
 fions of this Se6:, we are not to believe that 
 they are averfe from ufing the Carnal Wea- 
 pon. What the Anabaptifts of old did , you 
 may guefs thefe will do, who refemble then! 
 in fo many things. That bed in Germany pro-- 
 felTedly maintained that going to War was Un- 
 lawful , and againft the Rules of the Gofpel, 
 but yet afterwards under Muntz.€r and John 
 of Leyden they briskly took up Arms, and 
 Fought and Kill'd in a mod Bloody manner* 
 Why thefe Men will not follow their exam* 
 pie, we have no reafon to alledge , efpeeially 
 when we fee that in fome Inftanees they have 
 come off from their former Pradices. Who 
 knows therefore what kind of Creatures they 
 will prove at lad? Tho' fome of them look 
 fimply and fheepifhly, yet we may fufped that 
 the Woolfifh nature is in them. 
 
 Ninthly^ Nor is their declaiming againft Out- 
 vpard Ceremonies and External Bites and Perfor^ 
 mances in Religion any fign of a more Spiritii^l 
 Temper than there is in other Men, as they 
 pretend. For under the name of Ceremonies 
 they Comprehend all outward and Bodily Wor- 
 fhiping of God , and Condemn it as Formal 
 and Hypocritical , which no Good Chriilian 
 ever yet did. Again, notwithftanding their 
 Outcries againft formal and outfide Religion^ 
 they are the moft guilty of it themfelves^ for 
 they place a great part of their Religion 
 
 and' 
 
The Third Part. ^j 
 
 'and Sanftity in outward Garb and Drefs, as 
 their Old Friends the Pharifees heretofore 
 did. 
 
 And as for their Silent JJfemblies^ which are 
 fo much applauded by them, and arc a great 
 part of their Chara(fter, wherein they wholly 
 lay afde the external and audible part of Re- 
 ligion , it is eafie to point out the Rrft rife 
 and fource of this Whimfical way of Devotion. 
 The Pythagoreans (from whom that Jewijh Sed, 
 the Effenes, borrowed many of their Practices) 
 taught their Difciples a Quinquennial Silence; 
 and the Fond and AfFeded Refervednefs of 
 fome other Fhilofophers^ * Juvenal takes notice 
 of; yea, it was one of the ufual Myfteries of the 
 Heathens even in their Worjlnp. -J- Plutarch bears 
 witnefs that Taciturnity was a great part of the 
 Gentile Religion : and 1| Philoflratus in the Life 
 of j^pollonius the Tyanaean takes notice of this. 
 This was one reafon why they call'd the So- 
 lemnities of their Religion Myfieries ; namely^ 
 becaufe they were enjoined a profound Silence:, 
 as ^ Tertullian obferves. Hence this was bor- 
 rowed by fome Heretical Chriflians^ who placed 
 their Religion in holding their Peace : whence 
 they were ftiled Silentiarii^ and to this purpofe 
 they were wont to thrull their Fingers into 
 their Mouths to flop them. Thcfe were imi- 
 tated afterwards by a particular Seft of j>ifia' 
 haftifls in Moravia^ a Province in Germnny^ who 
 
 H» (as 
 
 * Rarui Sermo illis, & magna libido tacendi. S4^ 3« 
 
 t Dc Inftitut. Pueror* 
 
 II Lib. I. cap* li. 
 
 ? Omnibuj myfteriii filcntii fidei adbibetur^ Apokg.cap^ f . 
 
9? the PREACHER. 
 
 us we are * told) fprung up a little after Z«- 
 tkr's time, and were liugely addided to this 
 way of Silence as part of their Religion, whence 
 they had the name of Silent ones. And the Quk- 
 tifts^ who are lately talk'd of, feeni to have a 
 fmack. of this old way. Lajlly^ The Turkifh Hi- 
 Itory informs us that there hath been a confide- 
 able time among that People a Religiout Order 
 that profeflcs a long filence, and will not be 
 compelled to fpeak, tho' very much provok'd : 
 for it is their Opinion that God is ferved in 
 an Eminent manner in that Mute way. 
 
 1 o. In the next place, whereas they pretend 
 above others, to the Holy and Divine Spirit^ and 
 declare that they have aU their Teaching from that^ 
 1 will only ask this Queftion, If it be ^o^ how 
 comes it to pafs that none was ever made a 
 Quaker by the Spirit's Teaching alone, or, which 
 is the fame with them, by the Light within them? 
 They bold that this Sprit or Light without the 
 concurrence of any outward Word or Ordinance 
 converts them, and teaches them all things. 
 How is it then that this Light never doth its 
 office by itfelf? How is it that thofe of their 
 Perfwafion are always converted by fome of the 
 Teachers among them who repair to them, or 
 whom they go to hear, and fo are brought to 
 be of that way? This exceedingly lowers their 
 high pretences to the Extraordinary infiuencs 
 of the Spirit* • 
 
 As 
 
 • Floriiaond. Raymond, dc Orig. Haercf* 
 
The Third Fart, 9' 51 
 
 As for their Revttatiom^ their hwnedi.ttc Im- 
 piilfts and Jnffirations which they boalt of, it is 
 thought by very Wife Men that what they call 
 Infpiration depends upoa their Huoiours^and 
 Blood : they owe it and their particular Re- 
 ligion to their S^lten and Hypochondria. Yea, I 
 tear that the Infpiration of fome of them, (for 
 1 am not fo fevere as to lay it to the charge of 
 them all) is no other than a Demoniack Impreilioi], 
 accompanied with great difhuibance of Body. I 
 i'eckoait to be the fame which t\\t Tagans here- 
 tofore felt. The Devils us'd to enter their 
 Priefts, and forthwith to fill them vvich all Dif- 
 brder of Body and A'find. Which of tbtfe two 
 was greatell was hard to tell. Only the former 
 was vifible^ and therefore the more Obfervable. 
 When thofe Impure Dssmons took pofleflion of 
 their Bodies, it was to be fcen and lamented 
 how the poor Wretches foamed at the Mouth, 
 how their Limbs were Dillorted, how their 
 Hair flood on end , how they Trembled and 
 Qpak'd, how their Eyes Roird, how their Hearts 
 beat againft their Breafts. Thefe were the Symp- 
 toms of the Deities Infpiring tliem (as they 
 call'd it), or rather of the Devils Polltirmg 
 them. To be Infpired, v^as to be every way Di- 
 Itempered and Difcafed : nay, to be Inrpired was 
 to Rave and run Mad, • This was truly Divi- 
 natto per Furorem^ as TuUy calls That of the 
 Roman Priejls : it was accompanied with Alie- 
 nation of Mind, and horrible DiRurbnnce of 
 Body. This very thing was to be fcen alio a- 
 mong fome of the deluded Htraticks in the 
 Cbriftian Church. Epiphdnm tells us, that the 
 Difciples of Simon the Sorcmr (as well as the 
 Hesrthcn PrieRs) were fcen to Foam, and Swcac 
 
 H i and 
 
100 The FREACHER. 
 
 and Qiiake extraordinarily: and when they felt 
 thefe things, they faid they were Infpircd: and 
 fo they were, but by an Infernal Spirit. The 
 G'nnjiich pretended to Divine Revelation, and 
 thence aflerted things in defiance of what the 
 Apoftles had faid and wrote. Montanus and 
 his followers held they were Divinely Infpired, 
 and under pretence of that, vented their Blaf- 
 phemies, and caus'd them to be entertained of 
 many. The Church of Rome hath afforded 
 many fii«h Infpired Perfons. Ignatius Loyala * 
 lay in an Extafie, as a Perfon devoid of all 
 Senfe, Eight Days together. But feveral others 
 of their Saints have given more Vifible Tefti- 
 monies of their Spiritual Pofreffion. That Ex- 
 cellent Perfon who hath Writ of the Thanatiafm 
 of the Church of Rome^ hath let the World fee 
 that that Church hath bred many Cracked Enthu- 
 fiafls^ of both Sexes, who were really aded by 
 the Spirit of Satan, and at the fame time were 
 admired as Divinely Illuminated Creatures. 
 
 This I fear is the Cafe of m^ny Quakers^ 
 who are their Off-fpring: whilft they would 
 make others believe (and they partly do fo 
 themfelves,) that they are moved by the Spirit 
 of God, they are adled by the Spirit of Dark- 
 nefs. It can't be denied that feveral Bodily 
 Extravagancies and Agitations difcovered a kind 
 of PoflelTion in them at firft. They let Men fee 
 that they were extraordinarily difturbed both 
 in Mind and Body, l/ike PoflelTed Perfons they 
 Foamed, they Trembled, they Adcd, Spoke, 
 
 and 
 
 Ifinat. Vit.i= 
 
The Third Part, 10 1 
 
 and look'd Diftra(^cdly ; they were Wild and 
 Raving. Indeed now of late they do not Qiiakc 
 and Tremble, or (hew any figns of DifcompoCni e 
 and Diftradion. What the Devil did before, 
 he can do now without all that great Stir : 
 he now enters iilcntly and ftays the longer. To 
 be brief, tbefe Men, notwithltanding their Pre- 
 tences to immediate Revelations and familiar 
 Converfe with the Spirit, Indulge themfehcs in 
 Evil Habits of Vice, and in a Continual Practice of 
 Ungodlinefs: Therefore their Revelations and 
 Infpirations cannot be alled^cd as a Tefliniony of 
 their Stridnefs and Holinefs. The Antccedeat 
 fhall be proved under the next general head. 
 
 Laflly, As to their Sufferings^ thcfe are no In- 
 fallible proof of their /-Jolimfi. For Natural 
 Hardinefs and Valour will ia^ble them to en- 
 dure much. The Boys of Sp^^rta ub'd to be 
 Scourged at Diana's Altar, and yet made no 
 Complaint at all ^ they never were feen to 
 make a four Face, nor heard to give the leaft 
 fqueak. Hardihips are acceptable to Ibme, and 
 they are very Proud of what they Suffer. A 
 Capuchin thinks himfelf Fine in his Embroider'd 
 Flanks, and Carved Back and Shoulders. There 
 are many other Papifts befides them, who take a 
 Pride in going Barefoot, in wearing Hair-Shirts, 
 in undertaking Tedious Pilgrimages, and in other 
 kinds of hard [hips and uneafie Penances. It is 
 probable the Men I'm difcourfing of, being of 
 the fame Stock, have the like Sentiments, and 
 can with Patience and Content fuffer Confifca- 
 tions, Imprifonments, and all forts of Penalties. 
 But who hath required thcfe things at their 
 bands? Who bids them undergo fo much? 
 H 3 Thi$ 
 
102 The PREACHER. 
 
 This they are to ask themfelves, and if they 
 cannot return Anfwer that God hath enjoin'd 
 this, that his Word and Law, and a Redified 
 Confcience authorize them to do ro,theycan never 
 Suffer with any true Comfort and Satisfadtion, 
 and (whivh is moft to the prefent purpofej they 
 cannot rationally think that their Sufferings, be 
 they never fo many and great, are any argu- 
 ment of their HoUmfs and Strichufs above other 
 Men. But from their Pretences to Holinefs, 
 let us pafs to tlieiv Pofitive Unholinefs,^ which 
 is the next thing I propounded. 
 
 III. I will take a view of theiv realFitious Ha- 
 bits and Pra&ices, And here i will reduce all 
 to ihefe five Particulars : 
 
 1. They are Men exceedingly addided to Co- 
 vetoufnefs: they mind the Wprid and Profit of 
 it vvuh extraordinary application and concern. 
 The generality of them pmTue it with much 
 more Eagcrnefs and Vigour than any other fort 
 of Men: which is too evident an eviction of 
 |:heir Avaritious and Worldly mindednefs. And 
 1 am apt to think that the fpare Diet and Plain 
 Cloths of fome of them are to be refolved in- 
 to this, viz.. their extreme Covetoufnefs. 
 
 2. Their Vmharitabknefs is a Vice which can- 
 not but be taken notice of. And this fheweth 
 it felf in their Cenroriouriiefs and Peremptory 
 judging of others, in their reviling and even 
 hating all Profellbr"* (as they call them) that is, 
 i^li that are of any Church or particular way of 
 Worfhip and Pifcipline, and live fomething 
 fuitabile to" it: they reckon thefc to be a great 
 -' " - deal 
 
The Third Part. lo^ 
 
 deal worfe than the Debauch'd and Prophane 
 with whom you fhall fe« them Convcrfc very 
 pleafantly and contentedly. This Aveilion this 
 Hatred and Reproaching are no Good Chara- 
 cter of Chriftian Love and Charity ^ (which yet 
 fome of them make a great Ihew of, as hath 
 been faid before) but we may jnftly impute that 
 Temper and Behaviour to their Urltharitable- 
 nefs, which is a Vice of the moft Heinous na- 
 ture imaginable. 
 
 3. Their Trtde is very Vifible and Notori- 
 ous. Which difcovers it felf in thefe following 
 things, 
 
 Firfl^ In their denying to Uncover the Head, 
 or give any other Teftimonies of Civil Refpedvl 
 according to the Cuftom of the Place they live 
 in. They may pretend Confcience for it, but 
 any Man of Impartial Reafon and Senfe cannot 
 but fee that this proceeds from Haughtinefs and 
 Stubbornnefs of Mind. They fcorn to comply 
 with an Indifferent and Harmlefs llfage ; their 
 Proud and Surly Nature will not permit them 
 to fhew any fign of fubmiffion. And yet tho' 
 they will not veil the Hat themfelves, yet the 
 Richefl: and Wealthiefl of them are great Ex- 
 aders of it from others, viz., thofe their In- 
 feriours and Servants who are not of their 
 Perfwafion : and they are offended if they be 
 not refpeded in this manner by them. Which 
 ftill argues Pride and Stubbornnefs, and that 
 they will by no means Ihew a compliant Spir 
 lit. 
 
 H 4 5^corTcJ[/, 
 
104 ^^^ PREACHER. 
 
 Secondly, Their Singularity and AfFedation ia 
 pafling by thofe they meet with (even thofc 
 they know very well) without fainting them, is 
 another (ign of their Pride. They have refufed, 
 till of late, not only to Salute by Geflurc, but 
 by Words. They have difdained to Greet others 
 when theiy met them, or to fignifie their wifh- 
 ing well to them when they parted from them. 
 Which can be no other than the Refult of that 
 llncharitablcnefs which I fpoke of before, and 
 pf an Jnfoknt and Arrogant Spirit^ which will 
 not be brought to an innocent Comporting 
 with the Cuftom of the Place, and indeed herein 
 of all Mankind, but loves to fhew it felf fmgu- 
 lar, intimating at the fame time that they would 
 have others fubmit to them. Hence it is alfo 
 that they will not fpeak as others do. 
 
 "Thirdly, Their Apparel (which they would 
 have us think is a Badge of their Humility^ 
 is an Argument of their Proud and Lofty Hearts. 
 For it is certain that they take a Pride in Cen- 
 furing and Reproving others for wearing of 
 Fine Cloaths. 
 
 Fourthly, Their High Conceit of their Know- 
 ledge and Wifdom is too plain an Evidence of 
 their Pride. You may fay of thcfe Men as one 
 of the chief * of their Party faith of another 
 Rank of Perfons, Who of Mankind are more felf^ 
 conceited than thefe ? I have in my Hands a 
 
 jHehrevif 
 
 • WtU» Pen, 
 
The Third Part: 105 
 
 Hebrew Letter^ which they wrote fome Years ago 
 to the Jews^ to convert them to their Li^ht^ 
 and Life^ and Words (as they there fpeak). That 
 Epiftle alone is fufficient to make the Pcrfons 
 they writ to to continue Jews all their Days, 
 and to think the worfe too of Chriflians ever 
 after, when they fee fuch a Conceited and Per- 
 verfe fort of Men Cwho ftand in need rather 
 of Converfion themfclves) make ufe of that 
 N^me, This over-weening Opinion of them- 
 feives carries them into the Courts of the greateft 
 Princes, and pufhes them on to offer their Senti- 
 ments to them, and to devote their Books to 
 their Royal Names, as Barclay did his Apology to 
 King Charles the Second. But what will not a 
 High Opinion of their Wifdom prompt them 
 to ? What will not thefe Men of Extraordinary 
 Illumination attempt, who have the fmgular 
 Privilege of that fort of Birds which fee even 
 in the Dark, and are quick-lighted in the gloomi- 
 eft Night? 
 
 Fifthly^ Is it not horrid Arrogance to aver 
 openly to the World that they are as intimatq 
 with the Holy Ghoft as the Prophets and Apo- 
 ftles heretofore were ? Is it not rank Pride to 
 tell the World that they are able to dictate as 
 good Infpired Scripture as any the Holy Bible 
 containeth? And yet this is delivered by the 
 Mouths and Pens of their moft noted and ap^ 
 plauded Rabbies. 
 
 Sixthly, Their Bold Aflerting the Dodrine of 
 Perfedlion, is as roanifeft a Demonftration of 
 their Pride, as any of the forenamed Particu, 
 lars, Thefe Sons of Perfedtnefs haye no (gnor 
 
 ranee 
 
io6 The PREACHER. 
 
 ranee or Vice to lament, as others have. They 
 think themfelves not only Wifer but Holier than 
 all other Men ; whereupon they defpife the poor 
 Attainments of their Neighbours, and Infult 
 over Imperfedt Mankind, and (hew themfelves 
 very Haughty and Domineering. Here I might 
 add that this is the worft fort of Pride, which 
 renders this Vice in them the more Abominable. 
 Pride of Apparel is a very excufable fault in 
 comparifon of the Pride of fuppofed Holinefs, 
 which thefe are guilty of. 
 
 4. Their Hypocrifie is as Egregious as their 
 other Vices. They difTemble with the World : 
 they are nothing of what they feera to be : they 
 feldom or never adt as they pretend they do. 
 This is a very high Charge againfl: them, and 
 therefore it will be expeded that I fhould make 
 it good : which I will do in thefe infuing In- 
 ftances. 
 
 Firfl, it is well known that in their Writings 
 and common Difcourfe they ufe Equivocations^ 
 and betake themfelves to Ambiguous terms: 
 they accuftom themfelves to (huffing, they fly 
 to foolilh Evafions and pitiful fhifts, which al- 
 ways argues want of Sincerity, This likewife 
 may be obferved^ot them, that they profefs 
 they are Enemies to j4!l Swearing : yet it is well 
 known that fome of them have Sworn in Chancery, 
 Tho* for others they refufe to do it, yet for 
 Themfelves, and when their Particular Inrcreft 
 hath been concerned, they have fubmitted to it, 
 which argues their Covetoufnefs as well as Dip- 
 JimuUtion. So likewife their affedting Plain Ap- 
 parel is a Deceit : for v/hereas they declare all 
 
 Ornament 
 
The Third Pan. ,oy 
 
 Ornament to be Unlawful, and whatever is 
 worn mud be for real life and Neccflity, ic is 
 manifefl: that they Contradid thcmfelves, for 
 the Richer and Wealthier fort cf them are not 
 concent to wear Woollen (tho' indeed ic fult- 
 eth befl with this Generation of Men who come 
 in Sheets Clotkin£)^ they are not content (I fay) 
 with the Fineft Woollen, but they put on the 
 beft Silks, they ftrut in the chpicefl: PiuHi and 
 Satin, and (as you may obfcrve of fome of them 
 lately) are fcarcely 'diftinguifhed from other 
 People. What is become then of their Plain 
 Habit which is only for Real Service and Ne- 
 cefllty? Why is not their Apparel a fquare 
 Sack with two holes for their Arms, and two 
 for their Legs without any more ado? This 
 would anfwer to mere Necefiity better than 
 thofe which they now ufe: which is an unde- 
 niable argument that there is Hypocrijie at the 
 bottom. 
 
 They fay they mu(l not, and do not follovr 
 the Fafhions of the World, and yet every orc 
 may fee how their Practice is a contradidion to 
 their Profeffion : for their Men and Women have 
 their Garments of the Newell mode, aad they 
 phanp^e their Habits as others do : And is not this 
 Conforming to the Fafhions of the World? 
 The Men do not wear Beards, but Shave all or 
 nioft of their Hair off, as others generally do : 
 And what is this but to be in the Fafhion ? The 
 Furniture, which is the Apparel of their Houfes, 
 their Plate, and all their Houfhold-Stuif arc 
 Modiih, and even approaching to the Court ; 
 they are fo Sumptuous and Stately. What do 
 you call this but the Fajhion^ which is another 
 Proof of their Dijfemhling, In brief, many of 
 
 them 
 
io8 The PREACHER. 
 
 them are outwardly Abftemious and Sober, but 
 are Strangers to the Inward and True Sobriety 
 of Mind, which confifteth in Regular Thoughts 
 and Apprehenfions, and in a governing their 
 Hearts and Lives according to God's Word. 
 There is a Spiritual Drunkennefs, which is a 
 bidding defiance to Reafon, and throwing off 
 good Manners : and this is the Intemperance and 
 Intoxication which they are addicted to , which 
 as long as they Indulge, we cannot be Unchari- 
 table in determining, that their Bodily Sobriety 
 is but a Cloak for this Spiritual Drunkennels 
 and their other Mifderaeanours. 
 
 It hath been noted alfo, that they will nci 
 fpeak as others: yet one may fee that this is 
 mere fJypocrifie '^ as for Example, they will not 
 fay your Servant^ or call one A^fr. becaufe they 
 are not the real Servants of thofe they fpeak 
 to, nor is he their real Maftcr, and yet (as was 
 obferved before) they ufe the word Frie}td to 
 any body, tho' it*s a term that can properly be 
 applied but to a few. Further, if they were 
 truly careful of their Words^ they would be care- 
 ful of them in greater Inftances, they would 
 watch over their Words, and take heed that they 
 Sin not with their Tongues, as the Pfalmijl pioully 
 Refolvcd, PfaL 39. ^ But can they be thought 
 to do this when they count it no fault to Rail 
 and Revile, and to ufe all Reproachful and Un- 
 cbriftian Language ? (as the manner of too many 
 of them hath beenj which fhews the exaclnefs 
 of Speech , which they pretend to , is partial 
 and counterfeit. 
 
 Furthermore, that they will not Co7:en and 
 Defraud any, is another Cheat : for there are 
 known Examples, of fome of their Grandees 
 
Tfje Third Pdrt. lOo 
 
 Defrauding thofe who have put their truft in 
 them, and that in a very fcandalous manner. 1 
 queftion not, but verily believe that fome of 
 them are Men of Integrity, Honelly, and Juft 
 dealing as to the main, and the contrary in o- 
 thers raull not redound to their difcredit. But 
 there is as it were an Univerfal agreement a- 
 mong the Party to Cheat the Parochial Minifter^ 
 if they can, of thofe Tithes which are due to 
 him by the cftablifhed Law of the Land, and 
 feveral have refufed the payment of them. 
 
 Then again, they pretend to be Meek and 
 Humble, and to give great Evidences of it by 
 their Self-denial and Patience, and unwearied 
 Reproving of Sin in others. But this likewife 
 is a Pious Fraud, and no Perfons on the Earth 
 are further than they from true Humility, and 
 none are greater affcders of vain Glory. In 
 this they rcfemble the Old Cynich^ who delight- 
 ed in Meannefs and Obfcurity, and cared not for 
 Pomp and Gaiety, and were fordid and four in 
 their behaviour. They bore Scoffs and Reproa- 
 ches patiently, they were great Cenfors of Man- 
 ners, and fevere Reprovers of all Vices, efpeci- 
 ally Pride: yet it is generally acknowledged 
 that they were the Proudefl: Se<ft of all. So 
 fome of our Modern Cynick^ fecm to be Humble 
 Souls, but thofe that Scan them will find them 
 addidcd to a contrary Temper. Thefe are the 
 Inftances of the Hypocrifie of thefc Men. 
 
 Fifthly^ and Lajlly^ Their hYcligion and Py$" 
 fhamnefs deferve to be confidered as well as 
 their other Vices already rehear fed. Thefe 
 Men tho' they pretend to greater Sanctity than 
 the reft of the World, are defcftive in many 
 
 great 
 
lib The PREACHER. 
 
 great Ads and Indifpenfable Exerclfes dip Re- 
 ligion ', as firft in Trayer^ that folemn Duty 
 \vhich all Pious Souls delight in. It is faid that 
 when King .Jamts t\\Q Firft Tent for Forfitus^ 
 and admitted him into his prefence, and asked 
 him whether he us'd to fray to Cbrift^ and re- 
 ceived this Anfwer from him, that he never 
 did^ the Incenfed King fpurn'd at him with his 
 Foot, and bid him be gone out of his prefence 
 forthwith. What Ufage then might fome of 
 thefe Men exped, who have wilfully negleded 
 Fraying^ either to God the Father, or Chrift 
 Jefus, ' and that many Years together > If to 
 fpend a great part of their live^ without pray- 
 ing ought not tobedeem'd Prophanenefs, I am to 
 feek what Prophanenefs is. And thus whilft 
 they pretend to be more ftridt and religious 
 than others, they are egregioufly defedive in 
 one of the greateft Exercifes and folemn dutiesj 
 of Religion. Yea, one that * is accounted a 
 great Man among them tells us exprefly that 
 [performances in Ordinances, Family Duties, 
 Hearing, Reading^ Prayers, Faftings, are Will- 
 worlhip] If it be faid that fome of thefe Peo- 
 ple have of late prayed in their Meetings, yet 
 it can't be denied that they never make any 
 Confefiion of their Sins in thefe publick Prayers^ 
 and their Friend Mr. t ^^^ ridicules our 
 Church and all Chriftian Worfhip for this, viz, 
 their CoafeJJlon of Sins. 
 
 A§ 
 
 * Solornon Redes' % Mufick Ltdlare* p. 15. 
 f Tinih exalted, p. 8. 9, 
 
The Third ParU in 
 
 As for that Occafional frajing to God, and 
 paiftng him every Day before and after our 
 Meat and Drink, how Irreligioufly do thefe 
 People omit it thcmfelves, and how Rude and 
 Irreverent hath their behaviour been when 
 thofe Ads of Prayer and Thanksgiving have 
 been performed by others ? If it be alledg'd 
 that fome of them lately not only pray in their 
 Meetings, but ufe a Grace before Meat, I an- 
 fwer firlt. This is in a manner a ConfelTion, 
 that they have been Impious and Prophane all 
 the while they omitted Praying, and that is 
 the reafon that they now begin to do otherwife. 
 Secondly, this fhews the Inconftancy of thefe 
 Men : they differ from themfelves, and they 
 may yet differ more, fo that we can have no 
 certain Idea of them. This is a confirmation 
 of what I fuggeited before, that no Man can 
 tell what this People will be in time, and con- 
 fequently that there is no believing them. 
 They alter every Year, and who knows where 
 they will end at laft ? 
 
 Next, if we fpeak of Religious Conference^ 
 which is a fingular help to Devotion and Piety, 
 and the Pradice of all Godlinefs, who ever 
 heard any of thefe ftrange Religionifts Confer 
 together about Holy things in a ferious man- 
 ner ? Nay, if you will be fo Curious as t5 
 liften to them, when they are going to, or 
 coming from their Meetings, you Ihall always 
 hear them talk of their Worldly Bufinefs and 
 Affairs : which is not only an Indication of 
 what I blam'd them for before, viz.. their 
 Worldly mindednefs and Covecoufnefs, but it is 
 alfo a plain Teftimony of their Prophane 
 Spirit, 
 
 If 
 
ii« The PREACHER, 
 
 If I Ihould here tneation their Conftant ncg-^. 
 left of that Holy Ordinance of the Lords Suf- 
 fer^ which is the Entertainment and Solace of 
 all Devout and Pious Chriftians, it would be 
 another Proof of the fame Irreligious Temper. 
 Thefe Men are likewife againjl: Singing of Pfalms^ 
 and hold that it is no part of Worfhip. 
 
 And thus I have finilhed thofe Three Maiii 
 Heads, which I propounded to fpeak of. I will 
 finifh all with thefe Two brief Inferences from 
 them. 
 
 BV/, From the Premifes we may underftand 
 aright the true nature of thefe Mens Principles 
 and Pradices, and be convinced how requifite 
 it is that People fhould guard themfelves agalnit 
 them. I grant that we ought not to condemn 
 any Religion for the mere Perfonal ErVors and 
 Failings of fome few of the Profeflbrs of it : 
 but the things which I have mention'd are not 
 the Faults of one or two Men, but of the Per- 
 fwafion it felf. The Opinions which I havein- 
 llanced in, are not only univerfally found in the 
 Party, and go along with the whole Race of 
 them, but they are even of the ElTence of 
 Quahrifm it felf, which renders it the more 
 dangerous and pernicious. You may gather 
 from the feveral Particulars which I have in- 
 filled on, that this Sedt is of a Mungrel-breed, 
 and feveral have clubb'd to its Monft'rous Ge- 
 neration. You cannot but take notice what a 
 ftrange Medly and Rhapfody of Opinions are 
 couch'd in One : You cannot but fee that Qjiakerifm 
 is a reviving and calling up again the Old 
 Errors and Delufions of fome Fantaftick and 
 
 Hare- 
 
The Third Pdrt. iij 
 
 Hare-brain'd Jews^ of Superftitious Genttks^ 
 of perverted Hereticks and wild Entbufja}s, 
 
 Firft^ they feem to have borrowed fomething 
 from thofe Fadtions Jews who are called Gali» 
 leans ^ Luke 13. i. becaiife their Ringleader^ 
 one Judas of Galilee^ mentioned in /ids 5. 37, 
 refufed to give the Title of Sir or Lord to 
 any Man; yea, (as "^ Jofephus relateth ; they 
 maintained that it was fo Proper to God on- 
 ly that it was not lawful to give it to the 
 Emperor; .him felt: and they w^re (he faith) 
 fo fettled in this Perfwafion that no Penalties 
 whatfoever could force them to the Contrary; 
 This is the very guife of the Quakers , they 
 deem it Sinful to give this or ariv other Ho- 
 norary Title to Men, and they will fuffer ra- 
 ther than do it. That Ancient SqO: among 
 thQjervs, the ESSENES^ fliunn'd all Oaths, 
 and herein are followed by thefe Men. . The 
 fame Perfons avoided all Plea fur es and Recrea- 
 tions: and fo thefe People pretend to deny 
 themfcives, in fome Lawful and Innocent De- 
 lights and Diverfions. 
 
 And fometimes Pagans are their Precedents^ 
 as in the Meannefs of their Apparel which 
 they at firft affedted, tjierein imitating the Old 
 Per ft an Philnfophers ^ who di fall owed of the ufe 
 of all Bodily Ornaments, as Laertius tells us i 
 and in fome other fond Singularities they 
 were like Diogenes and the Old Cynicks. 
 
 But they feem chiefly to tread in the fleps 
 of the Antient Hereticks. As will appear in 
 
 I thefe 
 
 * Antiq. I i8„ c i. 
 
114 r/;^ P R E A C H E R. 
 
 thefe Inflances, mofl of the Hereticks of the 
 firll Ages, as Simon Magus^ the f^akntmians^ the ^ 
 followers oi Cerdon and Marcion^ &c. either*"' 
 denied Chrift's Nativity, Sufferings, Refurredti- 
 on and Afccnfion to be Real, or flighted them, 
 as of little Value. Sonie of our Quakers Imi- 
 tate them in their difanuUing Tbofe Vndertak- 
 ings of Chrift, whileft they hold them Un- 
 necellary in Religion. Again, many Old He- 
 reticks flighted the Hiftorical and Literal part 
 of Scripture, as the Ongmifts and others : This 
 all Quakers do. The Doftriiie of* Perfe(iion 
 was iirft fet on foot by Pelagius , and the Ca- 
 thari alfo defended it j and long after them the 
 Beguardi and Beguirii took it up. From thefe 
 the Qiiakers have borrowed the Opinion of a 
 Sinlefs ftate in this Life. All Heretick^ di'fregarded 
 the Holy Scriptures, and fo do Thefe. Both the Pc' 
 iagians and Cathari held it unlawful to Swear at 
 all : hence thefe Men alfo refufe to Swear on any 
 Occaiion. Cerdon and Mareion (two very An- 
 tient Hereticks) Condemned all Wars as Un- 
 lawful, as alfo did the Montanifls (from whom 
 TertuUiany who turned to their way, derived 
 that Opinion , and faith 'tis not lav/ful for a 
 Chriftian to Fight. Lib. de Idohiatna : ) The 
 Manichees after vvards held the fame. The ^na- 
 baptifls of Germ^.ny took this up, and fo do 
 the Quakers.^ who declare at this day againft 
 Going to War as a thing Unchriftian and a- 
 gainft the Rules of the Gofpel. The Montanijls 
 were againft: all Juthorityand Dignity^ and difliked 
 all the Habits of Magif rates which were worn 
 as Badges of DiHinftion, and marks of Honour. 
 And our Qiakers hold that not only thofe 
 but all Signs of Diftlnd^ion among Men, and 
 
 Token? 
 
The Third Part, 1 1 5 
 
 Tokens of Refped and Honour are UnLnvful. 
 Several Old HtYttkks held that the Magillrate 
 hath DO Power in EcclehuHical matters: lb do 
 thefe Modern ones. 
 
 It is well known that the Old Hereticks ad- 
 mitted IVofsen to the Offices of the Church : 
 Montams^s Prifca and Maximilla Prophelicd in 
 Publick. The Qu'mtilians Confeciated Wonieii 
 to the Orders of the Church, and they, being 
 made Bifhops, Priefts and Deacons, Preach'd,^ 
 Pray'd, and Adminiller'd the Sacraments. So 
 when the Quakers fet out nrft-. Women were 
 a Con lid era ble part of the:n, and they were 
 fuffered to Speak and Rule in their Meetings , 
 . and fome of them were in Greater Vogue 
 than any of the other Sex. There were a fort 
 of Hereticks under f^akntmian the Em.peror (a- 
 bout 340 Years after Chrill ) who had the 
 Name of Syllahici, bccaufe they were Exaft and 
 Precife in Words and Syllables. To thefe I 
 may Refemble our Goodly Preciiians, who have 
 Thou and Thee in their Mouths, and refufe to 
 fubmit to the Receiv'd Modes of Speaking. 
 You may read of another fort of Hereticks 
 who were called Nudipedalcs^ bccaufe they went. 
 Barefoot in Imitation of Mofcs v;ho pulled off 
 his Shooes, and of Ifaiah who walked Barefoot.- 
 and in the laft Century thefe Sprung up again in 
 MLvavla. Now , he that knew the Quakers 
 Forty Years ago can bear Wicnefs that they 
 did the fame; nay, they went not only Bare- 
 foot, but with the Greatcft part of their Bo- 
 dies bare, only with Duit and Allies fpread 
 upon them : nay fome ventured into the Streets 
 flark-naked. I might here Inftance in what I men- 
 tioned before^ namely, their Siknt Mating^ ^ 
 \ "x iVhercva 
 
ii6 The preacher; 
 
 tvherein they ape at once not only feme Jews 
 and Pagans^ but deluded Chriftians and Hereticks^ 
 as I particularly fhewed. In fhort, they Imi- 
 tate many of thefe in abufing the Doftrine of 
 the Holy Trimty , in Defpifing the Sacraments^ 
 in Vilifying a Regular Mimflry , and in a de- 
 crying Study ^ and Learnings and Vniverftties. 
 
 But more efpecially it is Obvious to Remark 
 that tho' thefe Men exprefs a great Abhorrence 
 of the Church of Rome , yet they Symbolize 
 with it in fundry things. It is certain that 
 at this day there are Quakers of the Roman 
 Commmioii : and Molinos the Sfani/h Prieft, and th'e 
 jQuietifts who were his Followers, not only at 
 Naples^ but Home, were a fort of Quakers, as 
 any Man may be convinced who hath read their 
 Trinc'tples. We may gather from the foregoing Re- 
 flexions on this Seft, that there is a great Agree- 
 ment between tliem and thofe of the Church of 
 Rome^ tho' they pretend an Oppofition to them. 
 The Papifts Blafphemoufly Difparage the Bible, 
 calling it a Nofe of Wax, a Leaden Rule, &c. But 
 the Qtiakcrs do not only ufe thefe very Terms, 
 but far furpafs them in their Language con- 
 cerning that facred Volume. The Papifis con- 
 tend that Men arc Juftified by their own 
 Good, works; and herein they are outdone by 
 the Quakers^ for thefe in plain and Peremptory 
 Terms teach this Dodtrine and that Univerfal- 
 Jy, whereas the others have done it for the 
 inoft part in a Scholaflick way, and they have 
 many Diflenters from it. The Church of Rome 
 holds that a Man may keep aU Gods Laws 
 tvithout the Lead Failing, but then they think 
 this is the Attainment of fome few only, 
 ^'tz, fome Cloyfter'd Monks , or retired Mr- 
 
 mitet 
 
The Third Part. 117 
 
 mltes^ or fome other Extraordinary Great Saints. 
 But the Quakers hold that Perfc(2-ion is a thing 
 Common among them, and that the greatelt 
 number of their party have attained to it. 
 So likewife their high Enthufiaflick Scraius and 
 Extraordinary pretences to the Spirit are of 
 the Roman Extraction. And I might add fur- 
 ther that Papfls and Quakers agree in this, that 
 they both pretend to Infallibility. Some of 
 the Papijls^ efpecially fome of their Orders of 
 Monks, are famous for the Aufterity of their 
 Lives, they mortify the Flefh by Exceffive 
 Waiting : but yet no wife Man looks upon the 
 Generality of them to be the better Chriili- 
 ans for that. And there is the fame Reafon 
 that we fhould not think the Quakers to be 
 Better Men or Chrillians becaufe of the Sobri- 
 ety and Temperance of fome of their Party, 
 or becaufe one of their Tribe Attempted to 
 Faft Forty Days, and haftned his Death by it, 
 as is well known in a Great Town of this 
 Nation. I could hint that fome of them by 
 the Singularity of their Habits acquaint us that 
 they have had fome Converfe with fome of the 
 Roman Church, yea the Greatelt Bigots of it : 
 they have learnt of the Capuchins and other 
 fevere Orders there to be Sordid and Slovens, 
 to hate Clean Linen , and have no regard of 
 their Drefs. 
 
 Secondly^ I will clofe up all with this other 
 Inference ; Let not the feeming Holanefs and 
 Stridtnefs of fome ofthefe Perfons tempt any to 
 entertain a liking of their Do(ftrines. Which 
 cannot but be thought to be very Reafonable 
 Advice, feeing the fum of a Qiiakers Stri(!^nef3 
 
 I 3 amounts 
 
iiZ The PREACHER, 
 
 amounts only to this ^ He is one that follows 
 his Trade, and will not grow poor by Idlenefs 
 or Intemperance ^ He is not Lavifn in his 
 Glorhes, and will not put himCelf to Charges 
 for Ril^and and Lace. He keeps on his Hat 
 when others take theirs oIF, and will not Wear 
 put a Good Beaver with too much Handling 
 it. He is fo far from Swearing Prophanely 
 that he Swears not at all , running into one 
 Extreme to avoid the other. He faith Thou 
 to every one inftead of You^ becaufe he loves 
 to be Familiar , and to make the Higheft his 
 Equals. He holds Fighting Unlawful, that is, 
 the Party is not ftrop.g enough yet to ufe 
 the Carnal Weapon with Succefs. He faith 
 he is Perfe^, and that you may not Confute 
 him, he pleads Revelations andVifions, as if no 
 Man would dare to gainfay him when he is 
 got fo high. If to be more Clownilh than 
 their Neighbour , if to be Worldly and 
 Covetous, if to be Cenforious and Uncharitable, 
 if to be Self-conceited and Proud, if to Diffem- 
 ble and play tlie Hypocrites, if to Omit the 
 Grand things of Chriflianity whilefl they pre- 
 tend to a Greater Exadtnefs of Chriftianity 
 than others^ in brief, if to be palpably Irreli- 
 gious and Prophane be to be (.ood Chriftians^ 
 i:hen thefe Men are fuch. Other wife they are 
 the Wcrft Men that lay claim to that Name. 
 They are Cheats and Impoffors, and they 
 make their Pretence and Shew of Holinefs to 
 be an Engine to promote their Damnable Er- 
 rors in the World. Whileft they talk of 
 VpIa they have moH of the Contrary Quality, 
 as Lucifer is no other than the Prime of Dark" 
 vefs. 
 
 If 
 
The Third Part^ 1 1 9 
 
 If any Man, fcrioufly reflecting on thefc things, 
 can fee any Extraordinary Holinefs in fuch 
 People, it is very ftrangc and prodigious. But 
 becaufe it hath been found to be Experimen- 
 tally true that fome by obfervin^ the fniooth- 
 nefs and fairnefs of thefc Mens Manners , and 
 by taking notice how they refrain from fome 
 Grofs and Scandalous Vices, have been Enclin'd 
 to Imbibe their Principles, and (which is the fame 
 thing) to take down greedily the'jPoifon and 
 Venom of their Erroneous Affertions, therefore 
 others fhould take warning from this, and learn 
 hence to invoke the Divine Aififtance , that 
 they may not be Deluded and inveigled by a 
 Shew and Semblance of Vertue, and thence be 
 enticed to believe and embrace thefe Mens ab- 
 furd Opinions. 
 
 And with our Prayers, let us confider this 
 that tho' there are fome Stridures of Moral 
 Fertue and Goodnefs to be Efpied in thefe Men, 
 tho' there are fuch Commendable things in 
 their Lives as Indullry^ Temperance, Frugali- 
 ty, &c. Yet it is not to be denied that thefe 
 were to be feen in the Greatelb Pagan Idolaters. 
 Yea, thefe things, even according to their own 
 Teftimony , are not figns of True Godlinefs^ 
 if they be not Accompanied with Higher En- 
 dowments and Graces. There is no reafon 
 then that the Teeming Vertues of fome of thefe 
 Men (hould fo Entertain our Eyes as to Di- 
 vert us from taking Notice of the Pofitive 
 Vices of molb of them , and of the dangerous 
 Errors they maintain. 
 
 i 4 l^ 
 
120 rhe PREACHER. 
 
 In the Conclufion of all, let us Prgy for the 
 People of this deluded Sec^ , that God would 
 vouch fafe to fhew them the Error of their 
 ways, and to p^ive them that Unfeigaed Re- 
 pentance whereby they may difown and aban- 
 don all their Vile and Mifchievous Dodrines. 
 Or, if the Almi<4hty fiiall think fit yet further 
 to fuScr them, let us pray that they may be 
 kept from fpreading their Venom , that they 
 inay not Corrupt the Souls of Men by their 
 InfecHiious Leaven, that they may not be able 
 to difturb and moleft the Church of Chrilt:. 
 And to our Prayers we mult add Endeavours, 
 and labour to prevent the Mifchief which is 
 threatned by thefe Mens Opinions and Pradices, 
 Efpecially thofe of the Sacred Funftion, the 
 Preachers of the Gofpel, are concerned to ftrivc 
 to ftem this Dangerous Tide, and to hinder 
 the Farther Increafe or Swelling of it by their 
 Pious Admonitions and Exhortations, and by 
 Inculcating on the minds of their Hearers thofe 
 found Principles which are oppofite to the 
 Errors of thefe Seducers. And where-evcr they 
 efpie Un fafe and Pernicious Dodrines creep- 
 ing into the Church, they muft be careful ei- 
 ther to obllruffc their Entrance^ or, if they 
 have already made it, to expel and ejed them: 
 W^hich brings nvJ to my next Head. 
 
 in. Let us with Tome Concerned ncfs cafl: an 
 Eye on the Strange DoCtYina and Wild nnd Per- 
 nicious Notions which the Writings of fome of 
 bnr Brethren are furnifhed with, and let us 
 think our felves obliged to Remonflrate againfl: 
 them. Thefe Writings are in the Hands of 
 miny Perfons at this Day, and are in repute 
 
 with 
 
The Third Fart. j2i 
 
 with Tome for their Authors fake: but becaufe 
 I am fully convinced that there arc ievcral 
 Dangerous Pofitiofis contained in them I hold 
 myfelf engaged as a Miniftcr of the dofy^X to 
 warn thofe of my Brethren againft them who have 
 not yet been corrupted by them. I have had 
 occafion in my fcveral Treatifes and Difcourfes to 
 make mention of /owe of them, but now I will 
 prefent the Reader with them and fome others 
 at (me f^iew ^ that thofe efpecially whofe Pub- 
 lick Office it is to Inftruft the People, and to 
 give them true Notions of Divine things, may- 
 be reminded of avoiding thefe or any other 
 Errors of the like nature. 
 
 They are fuch as thefe, That there are Ma- 
 nifcfl Faults in the Text of the Bible: That 
 there are Real Repugnances in feveral parts 
 of it: That the Hiftory of the Fall of .idam^ 
 as 'tis related in the beginning of the bock oi Ce- 
 fiefis is Fabulous and Fiditious/ That what is 
 fgid there of the Creation of the World is not 
 to be underftood in a Literal Senfe; That we 
 muft meafure and judge of the Works of the 
 Creation by the Common and ordinary Laws 
 of Nature, and even by the Principles of Geo- 
 metry and Mechanicks .* That the Works of the 
 Creation were not finilhed in fix Days , but 
 in fix Years : That it is harfh and cruel that 
 fo fmall a fault as Eating the Forbidden 
 Fruit, thro' the levity of a filly Woman, fhould 
 be charged on all Mankind; That we are no 
 more Concerned in Jdam\ Sin than in the 
 Sins of Beelzebub and Lucifer : That it v/as by 
 God's help, and not the Devils, that the £- 
 gyptian Sorcerers wrought their Miracles, which 
 were as True and Real Miracles as Mofcs 
 
 wrought: 
 
122 r/^r PREACHER. 
 
 wrought : That there are no Types in the Old 
 Teftament, and that the Scripture is not ca- 
 pable of Typical Interpretations.- That the 
 Laws and Commandments which God gave to 
 the Jews ^ according to the Literal Senfe of 
 them, obliged them to an External Obedience 
 only .• That in all the Scripture of the Old 
 Teftament we read not that the People of 
 God did ever joyn together in the Publick 
 Worlhip of God, till after the Return from 
 the Captivity : that in all the Old Teflament 
 there is no Difcovery of a Future State: 
 
 That there are Miftakes in compiling the 
 Coffel according to St. Matthew : That there are 
 there Erroneous placings of Stories, and that 
 the Copy is not the fame that it was at firfl:.- 
 That there is not in all the New Teltament 
 fo much as one Exhortation to any Ghriftian 
 to believe in Chrifl.- That it is Unfcriptural to 
 fay that Faith confifts in relying on Giirifl for 
 Salvation .• That thofe that hold the Doftrine 
 of Juftilication by Faith are trefpaflers againft 
 all Logick and Common Senfe.* That to fay 
 that Chrift's Righteoufacfs is made ours , is 
 Non-fenfe and a Sottifh DoL^rine.- That to 
 caft our felves on Chrift, to reft on him, to 
 lay hold on him, and rely on his Merits and 
 Righteoufnefs is mere Juggling and Magick .• 
 That a Man's Converfion is to be afcribed to 
 the Self-determining power of his Will .* That 
 tho' God's Grace be Almighty, yet Man is not 
 a proper Objeft for this Omnipotence to exert 
 itfelf upon : That the Grace of God is under 
 the Command of our Wills, and is limited and 
 overfway'd by them : That there is not one place 
 la the Bible that fpeaks of Eternal Ele(ftion . 
 
 That 
 
The Third Part. 12 j 
 
 That there is no Promife of Perfeverance 
 made to any Godly Man; That thofe who by 
 Adoption are made the Real Sons of God , 
 may become the Children of the Devil : 1 hat 
 Good Nature and Good Humour are the chief- 
 eft marks of a Gofpel Temper .* That Moral 
 Goodnefs or Natural Religion is that whereby 
 we do what God himfelf would do if he were 
 in our place.- (This is a Mafterly ftroke indeed :) 
 That trouble of Confclence and Senfe of Divine 
 Defertion are to be refolved into Melancholy 
 and ill Temper of Body : That the Evidences 
 and Proofs of Natural Religion are more certain 
 than thofe of Revealed,and the Particulars of which 
 it confiftsare of more Importance : That God re- 
 quires us to glorify him for no other purpofe, but 
 that thereby we may Glorify our felves : That 
 the DiftinQion of Venial and Mortal Sins is to be 
 preach'd up: That Luft and Concupifcence is 
 no Sin : That many of thofe that Sin againft 
 the Holy Ghoft do afterwards Repent, and 
 are favcd : That true Repentance after a Viti- 
 ous life rarely happens but in Men of great 
 Parts, not in ordinary Sinful Wretches, be- 
 caufe thefe are not fo capable of Divine Grace 
 as the others: (What think you? Is not Pn- 
 (kjlination as good Do<^rine as this ? but I go on.) 
 That Preaching is not God's Word, nor the 
 Means of Salvation : That there is not one In- 
 ftance in the New Tcftament (no nor in the 
 Old) of the Joint ufe of any one Prayer con- 
 ceived Extempore: That we have not one In- 
 ftance in Scriptnre of the Apoftles Celebrating 
 the Lord's-Supper : That the Obfervation of 
 the Lord's-day is not an Inftitution of Chrift 
 or his Apoftles, but is only a Law of the 
 
 Church 
 
124 T^'^^ PREACHER. 
 
 Church and State : That Chrifl's Afcendon into 
 Heaven is to be Underftood only concerning 
 his Afccnding to the uppermoft part of the 
 Airy Region, and no further : That the Hea- 
 ven of the Bleffed is but fomewhat more than 
 Forty Miles Diftant from the Earth: That 
 there is a middle State or place of departed 
 Souls, where they are from the time of Death 
 till the laft Judgment.* That the Saints de- 
 parted remain there under an EfFedt of Sin 
 and a Mark of the Divine Difplcafure againfl 
 it : That the light of the Gofpel may be dif- 
 covered to fome Pagans after this Life, and 
 that there is a State of Trial for them in an- 
 other world: That if hereafter we have not 
 an Infinite Good to Enjoy, it will be at leaft 
 the worft Ingredient of Hell and Damnation, 
 if not all that is to be Underftood by it. 
 
 Thefe are fome of the Theological Notions 
 which our Preachers have enriched the World 
 with, and without doubt they are very Accep- 
 table to the Mifcreants of this Age. Sfmoz^a 
 could not have out-done fome of them. And 
 now I pray may not thefe wild Conceits be 
 taken notice of? Is it a Sin to do fo? And 
 am I Juftly Condemned by fome becaufe I have 
 done it? Have I wronged my Brethren in 
 laying th^ir Faults before them , and before 
 thofe who mull otherwife be Hurt by them? 
 Yea rather I may be thought to have been 
 their Friend, and to have tendered the welfare 
 both of them and their People. 
 
 But I proceed to fome other Inftances of 
 our Modern Divinity. We are told that Idle 
 xperds^ that is, Vain and Unprofitable words 
 stve not to b? accounted for at the Day of 
 
 Judgment : 
 
The Third Part. 125 
 
 Judgment: That the Chriftian Religion hath 
 hardly any thing in it that is Pofitive except 
 the two Sacraments : That a Mans denying his 
 Natural Reafon in fome Sublime Points of 
 Chriftianicy is not a part of the Chriftian Du- 
 ty of Self-denial : That the only defign of Re- 
 vealed Religion is to Revive and Improve the Na- 
 tural Notions which we have of God : That 
 Mothers nurfing of their own Children, being 
 a Duty of Natural Religion , is of more ne- 
 ceflary and Indifpenfable Obligation than any 
 Pofitive Precept of Revealed Religion : That 
 Morality is all in all in the Chriftian Religion : 
 That Satan never caft:s Wicked Thoughts 
 into Mens Hearts, nor can Ke do it : That the 
 Preaching of the Gofpel depends upon the Ma- 
 giftrates Leave, and none are obliged to dif- 
 charge that Office if he forbids them : ( If 
 Mr, Hobhes had Preached, he would have deli- 
 vered juft fuch Doctrine as this :) That when 
 the Apoftle bids us Examine our felves before 
 we come to the Lord's-Table , no more is 
 meant than this, that we take care not to come 
 Drunk to it, nor be guilty of any Irreverence 
 in the celebrating that Sacrament : That FaitK ' 
 is nothing elfe but a belief of the Hiftory and 
 Doftrine of the Gofpel: That the afTurance 
 which we have of the Miracles which Chrift 
 and his Apofties wrought is not an Infallible 
 AfTurance : 
 
 Again, That the Devils, to uphold falfc 
 Doctrines, can Work as True and Real Mira- 
 cles as any that Chrift and his Apofties 
 wrought : That it is only a Scripture Phrafe 
 to afcribe good motions to God's Spirit, and 
 «yil ones to Satan, not that there is any fuch 
 
 thins; 
 
126 r/'^PREACHER. 
 
 thing in reality : That Chrifl*s Incarnation and 
 his Suffering Death on the Crofs, and his Af- 
 cending into Heaven and fitting at the right 
 Hand of the Father, and his Interceding in 
 Heaven for us , and the other Great Tranf- 
 adious and Myfteries in the Chriftian Religion 
 were all of them in Compliance with the Vile No- 
 tions and Practices of the Pagan and Idolatrous 
 Nations. (This was a Mafler-piece of Chrifti- 
 an Divinity.) And how Unfavoury, and bor- 
 dering on Prophanenefs are fuch pafTages as 
 thefe? Eternity, Immenfity and Self-exiftence 
 are Perfedions that mult be granted to us 
 fome where, and therefore they may as well, 
 nay much better, T)e afcribed to God, than to 
 any thing elfe. If there were no God, this 
 would be a Thoufand times greater lofs to 
 Mankind , and of more difraal confequence , 
 and , if it were True , ought to affed us 
 with more grief and horror than the Ex- 
 tinguilhing of the Sun. If a wife and Con- 
 fiderate Msln were left to himfelf and his 
 own choice, the fum of all his Wilhes would 
 be this, that there were juft fuch a Being as God 
 is. (This is precious Language in a Sermon.) 
 And what Ihall we think of f.ich Propofitions 
 as thefe? It is uo where reveal'd in Scripture 
 that there is a God. We have not Infallible 
 Aifarance of his Exiftence. There is no Ex- 
 prefs Revelation in the Bible that allures us of 
 a Future State and the Soul's Irainorcality. 
 The threatning of Eternal Torments to Sinners 
 is no Argument that thofe Torments fhall be 
 adually inflifted on them: and tho' the pains 
 of Hell be laid to be Eternal , yet they may 
 have a Period. 
 
 Thtk 
 
The Third Part. 127 
 
 Thefe and fundry other palTages of the like 
 ftamp are to be found in the Writings, Ser- 
 mons and Difcourfes of fome of our Chief 
 Divines and Preachers: fome of which are fo 
 Irreverent, Irreligious and Prophane, that they 
 are fitter for a Prophane Stage than the Pal- 
 pit. Who can allow of fuch Monftrous Divi- 
 nity as this, who ( I fay) that hath any Con- 
 cern for the Caufe of Religion , any love and 
 regard to the True Faith, any Efleem for the 
 Church of England^ and any Compafilon for the 
 Souls of Men ^ Is it not ftrange and prodigious 
 that thefe Doctrines fhould be Preached in an 
 Age of Scripture Knowledge and Gofpel Light, 
 and by thofe who folemnly Engaged at their 
 Ordination that they would he ready with all 
 Faithful Diligence to Bant fly and drive away all 
 Erroneous and Strange Do(irif\^ contrary to God*s 
 Word} I could not therefore reconcile it with 
 my Confcience and my Duty to behold with Indif- 
 ference fuch a fpreading Contagion as now 
 Reigns in our Pulpits. My ardent defire and 
 7eal for advancing the Truth will not fufFer 
 me to fupprefs my Refentments, And I hope 
 the fame of you my Brethren who remain 
 Uninfected with thefe Notions , and who re- 
 tain a true Senfe of Religion. I earneflly call 
 upon you to aiTert the Truth, and to take 
 its part when you fee it thus opprefTed. This 
 you will find your felves of necefllty obliged 
 to do, if you Confider how Differvjcable the 
 contrary Piadtice will be to our Holy Religion, 
 and how it will Confirm the Prophane and Ir- 
 religious in their negledt and contempt of Sa- 
 cred Truths, yea, how it will Encourage the 
 Scoffers and y^tbsifls of this prefent Age, And, 
 
 bv 
 
laS The PREACHER. 
 
 by the way, let us not (as we have beeil 
 wont to do) make our felves merry with th'e 
 Extravagant Sayings (as we think them to be) 
 of fome Diflenting Preachers in their Pulpits, 
 till we are fure that they have none of ours 
 more ferioufly to cenfure. 
 
 IV. We are not to think the worfe of the 
 Calvinian Doctrines for their being rejeded by 
 the Generality of our Brethren of the Clergy : 
 nor are we to think the better of the ^r/»/- 
 nian Dodtrines becaufe we fee they arc fo 
 generally received by our prefent Divines. I 
 know indeed that it hath ftartled, and even 
 Ihock'd the minds of fome Pcrfons to obferve 
 that there is fuch an Vnanimous Confent among 
 our Church-men about this matter. And thence 
 they are apt to Qer that the former Dodrines 
 are very Faulty , and that the latter are not 
 fo , but ought to be embraced by all Men. 
 For thus they argue , the Clergy are Men of 
 more Knowledge and Underftanding than o- 
 thers, and therefore they are the hefl Judges 
 of thefe Matters, yea, they are the only and 
 Proper Judges ^ and therefore fmce we find 
 the Calvintfti Do(^rines Condemned by thefe 
 Judges, and the Jrmmian Points approved and 
 allowed of by them, 'tis reafonable we Ihould 
 acquiefce in this Judgment and Determination , 
 and in Conftquence of that abhorr the former 
 Opinions, but heartily Entertain the latter. 
 
 This feems to be very Plaufiblc, but when 
 we come to Examine it , there is no Solidity 
 and Weight in it^ yea, it is very Precarious 
 
 and 
 
The Third Part, l 2o 
 
 iiiid trifling , a? 1 will Demonftratc in tltefe 
 following Heads, *' 
 
 I. Ic is not univerfally true that thofc df 
 the Fundion know more than other Men .• yea^ 
 fome of them know lefs than thofe of the 
 Layety. I pay the greateft Reverence Imagi- 
 nabie to our I .earned Clergy , and I bdf^yfe 
 the number of them is as great as in any 
 Country whatfoever , but 'tis no detradioti 
 from their Learning to own that fome of our 
 Coat are not overfurnifhed with chat Com- 
 modity , for it is their Infelicity (not their 
 Fault ) to be Men of Mean Parts and Low 
 Attainments. And this is the Condition not only 
 of fome Poor Subalterns^ whofe NecelTities are a 
 Bar to their Studies, but of fome that have 
 Encouragement fufficient to mind their Calling. 
 But can we think that fuch are the Beft Judges 
 in Points of Divinity? That Knowledge which 
 will ferve others , is not enough for Divines,. 
 To know that there are Four Winds at Sea 
 as well as at Land, from four feveral quarters^ 
 is fufficient for common Paffengers and Travel- 
 lers^ but Mariners and Expert Seamen tell us 
 of many more Points from whence the Winds 
 come, and they find it necefTary to learn ^o 
 much. Semblably, thofe whofe Office it is to 
 direift and fleer others muft be more Particu- 
 lar and Exaft in their Knowledge than others, 
 and their Accomplilhments ought to txcczd 
 thofe of the Vulgar. I am Charitably Per- 
 fwaded that the meaning of thofc Pcrfons I 
 now fpeak of may be good, and their Intenti- 
 on Laudable, and they may ferve to be doing 
 anaong tfaofe that are content to be as weak 
 
I JO The PREACHER. 
 
 apd (hallow a& themfelves. But it will be mi- 
 raculous if any skill in Divinity, and particu- 
 larly in thefe Points before fpoken of, can pro- 
 ceed from Inabiiipy ^nd Weaknefs. 
 
 '"^'.2. Some of "the Clergy, both Knowing and 
 Ifgborant, both Learn'd and Unlearn'd, are not 
 Xh^ Beji Judges of thefe forefaid Dodrines, be- 
 caufe they (as. well as others) are wont to ihifc 
 from one Opinion to another^ and either change 
 'their formerly profefs'd Sentiments, or ad con- 
 trar-y to thera : as is plainly feen in the Points 
 'Qf\PfiJJive Okdknce and Non-Refiflancc, It is no- 
 torioufly known that there was a time when 
 fpme Preacberj made the Pulpits and Prefs roar 
 witk thefe Dodrines, and yet it is as well knowa 
 "that they lately dropt them when they had the 
 greateft occafion, according to their avowed 
 Principles, to defend them, and adfcually to make 
 ufe of them. Thefe are fuch as our Saviour 
 fpeaks of, who hind heavy burdens and grievous to 
 he born^ and lay them on Mens Shoulders^ but they 
 themfelves mil not touch them with one of their 
 Fingers, So that there is no heed to be given 
 to that Sed of Churchmen : they Preach and 
 Unpreach, they Write and llnwrice as they 
 ]')leafe. The Battle at the Boyne is a good and able 
 Cafuift. with them, and Dr. Overall's Convocation- 
 Book^ clears Mens doubts far beyond Azjonusand 
 Saa, Thefe Mcii, Proteus like, are changeable 
 and fickle, and. Hand ready to clofe with any 
 Propofition that will be for their advantage. 
 Wherefore their Judgment (if we may call it fo) 
 is not to be relied upon. They have by too 
 plain an Experiment taught us to dillruft them. 
 And i may at fome other time inftance in other 
 
 Par- 
 
The Third Fart. iji 
 
 Particulars whereia the change of their Opini- 
 ons is feen, and (hew that what is cried up by 
 them for Orthodox at one time, is declaimed 
 againft as falfe Dodtrine at another. 
 
 3. There are Ecclefiafticks in all Ages, that 
 make their Parts and Knowledge either ufelefs or 
 pernicious, and thefe can't be of the number of 
 thofe that are the Befi Judges, Thefe Men, tho' 
 they are not uncapable in therafelves of under- 
 ftanding and judging aright, yet they willfully 
 take the courfe to deprave their Minds. For 
 they feldom confult the Sacred Scripture, the 
 Book from which all True Doftrine is to be 
 derived, unlefs it be for a Text to Preach on. 
 So that it is no wonder that thofe who are not 
 well acquainted with thefe Writings, efpecially 
 the New Teftament, iuffer themfelves to be 
 carried away with thofe Doctrines which are 
 fo repugnant to the whole tenour and ftrain of 
 the Gofpel. 
 
 But fay that they confult the Sacred Oracles, 
 and perufe and ftudy this Infpired V^olume, yet 
 of what advantage will this be to them whileit 
 they make God's Word fpeak what they pleafe, 
 as is the ufual practice of fome ? They garble 
 the Bible, and pick and chcofe what liodrines 
 they like, or rather it may be faid that they 
 make all Texts comport with their own Liking 
 and Pleafurc. Such conduft as this proceeds 
 oftentimes from humour and caprice, from levity 
 and giddinefs, and from an ungovernable itch 
 of Novelty. They are weary of the Ancient 
 Scheme of Theology, and therefore are prone 
 to entertain a new one. Their minds are cor- 
 
 K % miud 
 
1J2 The PREACHER. 
 
 YUpeJ from the ftm^licity that is in Chrift^ and they 
 change Divine Truths tor Humane Inventions. 
 Sometimes their perverting of God's Word 
 owes its rife to a Tame and Servile Compliance 
 with the general Fafhion, or to a delign of 
 railing themfelves into Favour ^ this wretchedly 
 warps their Underftandiiigs, and forms all their 
 Arguments. Sometimes Spight and Rancour, 
 and a Spirit of Contradi^ion influence them wholly, 
 fo that if Calvinifm were now in Vogue, they 
 would certainly appear againft it for that very 
 reafon. There is an unaccountable Pleafure 
 which fomc tai<:e in oppofmg of others, tho' 
 they don't believe the Arguments which they 
 propound, to have any Weight, tho' they are 
 not perfwaded of the validity of what they 
 offer : only they think it may be lerviceable to 
 •ainufe their Adverfary, and to keep up the Dif- 
 pute, and to prevail with fome weaker fort of 
 Men to become Profelites to them. They find 
 it turns to fonie account to obtrude that on others 
 ivliich they are not convinc'd of themfelves. 
 But a little Honefly and Ingenuity would hinder 
 fuch practice. If they Vv'ould Hncerely make 
 the advancing of Truth their End and Delign, 
 we ftiould have nothing of this. 
 
 4. It is probable there are others who a(^ fin- 
 cerely and honcffly, and urge thefe Opinions on 
 their Auditors becaufe they believe thcra them- 
 felvcs : But thefe Men are to be blamed be- 
 caufe their Error commences generally on too 
 much Credulity^ and a forwardneis to receive 
 vj\\\\t fome Jiithors have didtatcd, without a due 
 examining the Grounds of what they alTert. 
 Thele Perfons have taken no pains to fearch in^ 
 
 to 
 
"^Tfje Third Part. i ^ j 
 
 to the m^^ttcrs that have been propounded to 
 ihem. What they have read, they have read 
 with Prejudice and Prepoirclhon, and they take 
 np Dof^rincs on Trufl:, and believe with other 
 Mens Faith. For there is a flrange Inclinariori 
 in Men for the FrevaH'wg O^imons^ there is a 
 (illy Imitation of others in their Sentiments. 
 Thefe are thofe poor Souls that run with the 
 Herd, that think and fpe^k with other Mens 
 Thoughts and Words, and never give themrdves 
 tirae to think and fpeak what is thcif own. It 
 would be furprizing to fee iuch Multitudes of 
 Men smong us impos'd upon by fuch grofs Errors 
 as thofe of the Remonfirants^ if we did not le- 
 folve it into this very thing, which is the com- 
 mon fpring and fource of delufion in this prc- 
 fent Age. Men Swear to the Words and Prin- 
 ciples of their Mafters,and never take care to ex- 
 amine the Truth of them. They tamely imbibe 
 Error, becaufethey are not willing to take time 
 to fc^nb thoroughly into what is before them, 
 \yhich is abfolutcly necefliiry in order to the find- 
 ing of Trath. For this is certain that Tome 
 Erroneous Qftinions have a great appearance of 
 Truth. Th™ are many Texts of Scripture 
 that feemlngly favour the Sociniam^ againit 
 Chrill's Divinity: and there are as many that 
 fecm to juftifie the Arminian DcK^rines ;, and 
 Humane Reafon is alledged for both. Now, 
 here is need of great Vains and Indu^ry to ella- 
 blifh our felves in the Truth with reference 
 to thefe perfwafions: but this can never be 
 when we give up the conduft of our Thoughts 
 and Confcienccs to other Men, and take up our 
 perfwafions upon their Words. This is the 
 common guife of Mtn at this Day^ they lov? 
 
 K 3 to 
 
i}4 TAe PREACHER. 
 
 to have Opinions thrufl: upon them, and make 
 no life of their own Judgment ; as Fowls that 
 are CrammM care not to Feed. Thefe are they 
 that look but upon one fide of the Qiicftion, 
 ^nd content themfelves with a Partial and Im- 
 perfect view of whatever comes before them. 
 Yet 'tis obferv'd of fome of thefc Men, that 
 they are very Magifterial and Grave, and dictate 
 with a certain Grimace, and this is mofb of their 
 I^earning. Hereby they are fatally betrayed to 
 Error, and having firft deceived themfelves, 
 they delight to deceive others. Doth any Wife 
 Men think that thefe are the beji Judges of 
 Truth ? 
 
 5. Let me be permitted to fay that/ow^ o/«; 
 sre not fo fit to judge as fome other Perfons, 
 becaufe our Profejfwn oftentimes leads us to the 
 embracing of Do£krines not out of Choice^ but 
 CuJlorK^ which is apt to corrupt our Judgments, 
 if we be not very careful. As Pbyftcians by their 
 daily familiarity with Difeafes and Death are 
 not much affedted with either : or as Sextons and 
 Cravemakers^ who frequently convgife with Mor- 
 tality, have not fo quick a Senfe m it as others, 
 for it is their Trade, and that takes off from 
 their Senfe and Apprehenfion: So it is here, 
 many of our Clergy- Men had been more Or- 
 thodox, if they had lefs converfed with Points 
 of Religion, which is their common Employ- 
 ment. Or, as the People that live Hear the 
 Catarads of Nik^ who are deafned with thatex- 
 ceffive Noife ; fo it is with thefe Perfons, too 
 great a Din of Religious Difputes, and Clatter- 
 ing of Arguments dull their Senfe and their 
 difcerning power. They are fo plentifully re- 
 
 gar4 
 
The Third Part, - t\\ 
 
 gal'd with tbefeEntcrtainraentSjthat they are ovc^l 
 cloy 'd and gorg'd, aad thereby their Trge'faft^ 
 and Rclifh is fpoil'd. Yon may more fucccfsfully 
 propound your Argumcnt«t6 ferae difcreet Lay- 
 man, whofe Jiidgmcnt is more qtxick a'nd fmcer^ 
 on the account of his being not pknn\l mtb' Ttj^6^ 
 logical queftions^ than to fuch a one. He i$ more 
 capable of dlfeerning the Truth, becaufe his 
 thoughts are free and unprejudiced, wheieii 
 the others are pi epolFefled. Mymeaningisthat 
 it thus fometimes happens whefe the Grace of 
 God hath not taken good hold on" Mens Hearts i 
 ptherwife without donbt\thls Satred 'PivfdJJtdh 
 and Caliing ifl it felf is a Gred^t-^ikl^Singiilar 
 Help to the urtderftanding of Hhe grand Points 
 of Religib^ ^bcve what other HPerfo^^Sai^ira- 
 pable of. 6y virtue of his: Office Pibd Employ- 
 ment a Clergy-Man hath great advantages abovb 
 others in order to attaii^itig to right Notions 
 concerning God and all Eyvihe'Aiafitets. ; ' 
 
 6. Let us confider how it was in the timfe 
 when our Saviour lived on the Earth. The 
 Corruptions in Religion proceeded from the 
 Jewilli Prjefis and DoSors. Tho' tliey were Men 
 of great Knowledge and Learning, yet they un- 
 derftood not the true meaning and (cope of the 
 Law, or they willfully perverted it, as may be 
 gathered from our Lord's frequent checking them 
 tor this very thing, and from his vindicating 
 the Law from their fond Gloffes and grofsEx- 
 pofitions. 
 
 7. Let us obferve how it hath always been 
 and is at this Day with the Church of Rome, 
 Many Learned and Pious Perfons of the Laity, 
 
 K 4 hav<? 
 
ij6 The PREACHER. 
 
 i«vx right apprchenfions concerning the Articles 
 of Religion, and would publickly profefs their 
 Sentiments, but tht Ecckfiajlicks put a Bar to it. 
 Thqfe that ought to be Patterns and Examples 
 of Refonflation in DP<^rine and Manners, flifily 
 oppofe it. I would not be miflaken : far be it 
 from me to compare my Brethren mih Jews zni 
 Tapifts'^ my only intention is that none (hould 
 be furpyixJd ssh^n m"^ of our Order introduce 
 falfe Dottrines info .the Church, for this hath 
 happen'd in all .Ages. Now, I pray tell me, 
 Are we to hav« favourable thoughts of the Cor-r 
 ruptions of the J^wjfh or the Koman Church be- 
 caufe. the Ckrgy had |:he greatefl hand in them ? 
 Is Popery the better becaufe it is defended by 
 thcii\ Friefis s'- So- we may truly fay in our piefent 
 cafe. Are thc^Remonfi'raKt DoBrms the better be^ 
 caufe fome Churchmen have efpoufed them ? No 
 .certainly: but we -ought the rather to rejcd 
 them, becaufe all Church-men are not (as 1 faid 
 before) Competent Judges of the Truths which 
 requires a continual Application to the Study 
 of it, and a fincere Love of it, to which fome 
 of thefe Perfons are too m.uch flrangers. For 
 this reafon, and for thofe before mentioned, 
 the Judgment of fome Divines in this or any 
 pther Church, concerning the matters above re- 
 fei;red to, is-not to be relied upon. 
 
 V. Let not Devotion a»d Tra^ike exclude Vrin^ 
 cipks. The ground of this Advice to my Bre- 
 thren is what I have obferved of late, that the 
 PiinctpJes cf ChriJlia.My run very low among fome 
 of OS, and are flrangely negleded and over- 
 looked by us. Some cry out with a Tragical 
 tone againft Ini^orali{y and Troihammfs^ but take 
 
 little 
 
The Third Part, jjy 
 
 little care to infill thofc Frimphs into Mea 
 which may Effedually guard them agaiaft thofc 
 Evil?. One lavilhly tells us that Gcd will foo- 
 tier forgive a Afan a hundred defers of Ins un^ 
 derftandmg than one fault of his Wtli^ and that 
 the greatefi Herefy in the World is a n icLd life , 
 and fuch quaint fayings as thefe may be met 
 with ia other parts of this Auihor's Writings, 
 who frequently rubs thofe that are taken up 
 with deep Points and A'lyjhries of Religion , and 
 blames Men for being concerned about Opinions 
 in Religion, And other Preachers I could name 
 who feem not to care what Errors their Hear- 
 ers take in and nouriih , fo they do but live 
 Moral lives. One in his late Sermon at the 
 Meeting of the Gentlemen concerned i^ promoting the 
 Charity-Schools advifes that Young People (hould 
 be Injlruded in the Principles of Religion^ but it is 
 Obfervable that he thinks not fit to mentioa 
 any Particular one that is peculiar to ChrtJ\{anity^ 
 not a word of acquainting the Youth with their 
 State by Nature , with the way of Salvation 
 by Chrift, with his making himfelf a Sacrifice 
 for Sin, with the Neceflity of the Special Grace 
 of God in order to Converfion , &c, not one 
 Doctrine of purely F.evealed Religion: but he 
 feems rather to rank fome of the Principles 
 properly fo called among the Niceties of Specu- 
 lations or Controvcrfy^ which will riot do them 
 much ftrvice^ he faith. Is it not very ftrange 
 and furprizing that this Learned and Worthy 
 Divine of our Church, treating purpofcly of the 
 Education of Chrillian Youth , Ihould Induflrir 
 ouily avoid the very mentioning of the Grand 
 Principles of Chriftianity , as if thereby he 
 meant to infinuate that there is no difference be- 
 tween Natural and Revealed Religion^ or if there 
 
 be. 
 
ij8 The PREACHER. 
 
 be, that the Principles of this latter are of 
 little Worth. 
 
 I will fpeak my mind freely, I verily think 
 that this notion of Morality which now fo 
 prevails ( and the Preaching of it above all 
 other things ) w^s taken up on purpofe to 
 introduce Indijferency in the Ankles of Faith ^ 
 and to render the belief of the Main Principles 
 of Chriftianity as unnecefTary : wherefore let 
 US beware of our mere Pulpit- Moralifts. 
 ' And feeing I have gone thus far, Permit me 
 to proceed further. We cannot but obferve 
 that there is a Great and General Run of 
 Books of Devotion at ,this day, and a Multitude 
 of Authors that treat of Moral Sub]€{i^s^ and give 
 Rules for a Fertuous Life. Never were there 
 higher pretences to Ethics^ and ample Com- 
 mendations of it in the Sermons of our Di- 
 vines : never more Pradical Difcourfes Preached 
 and Printed : and they are mightily prized 
 and efteemed , and bought up every where. 
 Whence we might exped a Wonderful Reformat 
 Hon in Mens Lives, and that their Manners 
 Ihould be much better than formerly. But we 
 fee no fuch thing, yea, the Age was never 
 more corrupted and debauched than 'tis now. 
 What is the Reafon of this ? Why do Impiety 
 and ill Manners every where increafe, even 
 whilefl; Books of Devotion and Rules of Man* 
 ners are daily Multiplied, and even opprefs us 
 with their numbers? 
 
 It is my apprchenfion that this Account is 
 to be given of it, namely , that it is Satan's 
 great Mafterpiece of Policy in this Age to put 
 Men upon extolling and applauding the External 
 Praftice ofVertuc, but at the fame time to pufli 
 
 them 
 
The Third Part. ij9 
 
 them on to Undermine the Fundamental Prin^ 
 ciples of the Chriftian Religion J and to nourilh 
 fuch DoChincs as run counter/ to thofe Prmci" 
 pies, I do not blame this Age for their De-* 
 vottonal Books ^ unlefs it be for fuch as they 
 borrovT from the Roman Worfhipers (of which 
 I fpake beforej nor do I in the leaft difparagc 
 the Charitable Difpolition of thofe Perfons in 
 this Nation whofe minds at this time are fet 
 upon Benefactions to the Poor , and Ereding of 
 IfVork'houfes. Only I enter this Seafonable Ca- 
 veat , Take heed that you be not deceived, 
 think not that your afts of Devotion and Cha-' 
 rity will make amends for that flagrant ne* 
 gkd of Principles^ which now prevails among 
 US. This I tell you 4s a Delufion of the Evil 
 Spirit at this time: he is defigning to extir- 
 pate the True Faith and Doftrine by an un- 
 due extolling of Devotion and Works: he 
 Eraploies Men wholly about thefe latter, that 
 he may the more efFeftually ruine tlie former, 
 and at length deftroy both. For he knows 
 that the Praftice of Godlinefs will vanifh with- 
 out Faith. A Good Life is founded on Good 
 and Right Principles, and confequently if thefe 
 fail, the other cannot be Durable. 
 
 Here then we fee is a Grand Plot : the crying 
 up of Outward A6i:s of Vertue without regard 
 to Chriftian Principles is a Sublime Invention 
 and Stratagem to deftroy Religion itfelf, fee- 
 ing this cannot be maintained and upheld with- 
 out thofe Principles. We all at this day cry 
 up Devotional and Praftical Writings, but in 
 the mean time we decry fome of the Dodrines 
 which are the chief fupport of Chriftian De- 
 votion and Evangelical Obedience. I wi(b this 
 
 were 
 
140 The PREACHER. 
 
 were well obferved. Thofe among us th^ 
 talk mofb of Charity and Piety are the lealt 
 concerned for Soundnefs of DoElrine: thofe that 
 are moft for Living well have the lead: regard 
 for what they Believe. Which plainly Ihcws 
 that there is an ill deiign at the bottom , and 
 that this prefent Fit of the Oftentation of 
 Devotion and Good Worh is on purpofe to di- 
 vert Men from being careful about the Do&rines 
 they Entertain. And it muft needs be fo be- 
 caufe a Firm Belief and embracing the found 
 Dod^rines of the Chriftian Religion is the 
 Foundation which mufl be laid for a Chriftian 
 Life. A fettled Perfwalion concerning the 
 Truth of the Gofpel is the Ground-work of 
 Chriftian Pradice. Where the former is wan- 
 ting, all the other is made void. It is like a 
 Defeft in the firft Concodion , which remains 
 uncorrefted in the other*. I do not doubt but 
 there have been publilhed already by our Di- 
 vines above five hundred Expofitions and Para- 
 fhrafes on onr Church Catechifm: and if there 
 were as many more (as we are in a fair way 
 at this time to Complete that Number) it 
 would fignify little unlefs thofe Important 
 Truths (unto which the Catechifm itfelf doth 
 give plain Atteftation) were received into their 
 Syftcm of Divinity. As long as there is a 
 defigned OmilTion of thefe, we fhall make but 
 little progrefs in our Belief or Pradlice. 
 
 I grant it is a very excellent defign to fur* 
 niih the unlearned with Books of Divine Know- 
 ledge : it fhews compafiion to the Souls of the 
 Younger fort to ioftrud them in Religion. I 
 hope there is no corrupt and linifter End in 
 it^ as we know thcjefuites have in their teaching 
 
 Young 
 
The Third Part. 141 
 
 Young People Gratis^ thereby the more ef- 
 fectually to inftil their Corrupt Dodtrincs into 
 the minds of Youth. I am unwilling fo much 
 as to fufpecl that it is intended by feme that 
 by this Free Giving and Difperfmg of Books 
 in the City and Country, there Ihall be propa- 
 gated that Set of Notions which may in time 
 wholly exclude and expel the Old Principles 
 which had got footing in fome Families. Why 
 fhould I believe that it was deftgned by any 
 that the teaching of Children the Common Ca- 
 hchifm ihould Countermine that of the Affemhly ? 
 If thefe fuggeftions feem to have too bold an 
 air, I hope I fhall meet with Pardon for hin- 
 ting at them from thofe who are acquainted 
 with my Intention, which is only this. To 
 put Men upon looking. into their Principles^ as 
 well as their Pra&ice^ and not to confound one 
 with the other, and fo to deftroy the true idea's 
 of things: for Principles are fuch Doctrines 
 as are the bafis of Pra6:icc, and confequently arc 
 really diftindt from it. 
 
 VI. Let us not in our Sermons and Writings 
 carry the notion of Schifm too high, left we 
 incurr the imputation of Schifm our felvcs. 
 This I tender as Good Advice , efpecially in 
 this Jnndure. To render it the more ufetul 
 and effedVual, we are to acquaint our felves 
 with the Nature of Schtfw^ as 'tis reprefented 
 to us in the New Teft'ament. I find in the 
 yifojlles Writings that thefe two things are 
 meant by Schifm^ t. A neglcdl of the Orders 
 and Injun^ions of a lawful Church, and doing 
 things that are not commanded and required 
 by that Church. 2. A downright Separating 
 
 from 
 
142 r/^f P R E A C H E R. 
 
 from fuch a Church, by abandoning its Cora- 
 raunioa. This is the true notion of Schifm^ 
 as appears from i Cor. i. lo, ii. ii. i8c 
 Now therefore, with refped to the Fhft fort 
 of Scbifmy we fhould be very Cautious how 
 wc charge the Diflenters^ with it, left we be 
 found Guilty of it our felves. There are many 
 Injunctions of our Church which none of the moft 
 Conformable Clergy-men have regard to. Yea, 
 I can prove that there is a third part of the 
 Canons and Conflimiom of our Church which 
 are obferved and Piadifed by very few Church- 
 men; and yet they would be loth to be called 
 Schifmaticks for their not obferving them. 
 
 I will inftance in fome of them. The Form 
 of Prayer, commonly called the Bidding Prayer 
 is to be ufed by all Preachers before their 
 Sermons, C^.55. All Priefts and Deacons are 
 to fay daily the Morning and Evening Prayers, 
 either privately or openly , as is enjoyned iii 
 the Admonition prefixed to the Book of Com- 
 mon-Prayer, concerning the Service of the 
 Church. Minifters are to Catechize upon 
 every Sunday and Holy Day before Evening 
 Prayer, Can, 59. Four times in the year at 
 the leafl the Kings Supremacy is to be 
 Preached by all Preachers, Can, 1, When a- 
 ny are palling out of this life, a Bell fhall be 
 tolled, and the Miniller (hall then do his lalt 
 Duty, Can. 67. No Minilter (hall admit to 
 the Holy Communion any of his Flock that 
 are openly known to live in Sin notorious 
 without repentance. Can. 16. No Minifter 
 ihall admit any to the Holy Communion that 
 are depravers of any thing contained in any 
 
 of 
 
The Third Part. 14 j 
 
 of the Nine and Thirty Articles, Can, 27. No 
 Miniftcr fhall Preach in any other Mini- 
 fters Church without (hewing his Licence to 
 Preach : and he fhall fet down his Name in a 
 Book, and the day when he preached. Can. 50. 
 52. No Minifter, otherwife than for his ho- 
 neft necelTity, fhall at any time refort to any 
 Taverns or Alehoufes, and he fhall not by day 
 or by Night fpend his time in playing at Cards, 
 or Dice, or Tables, or any other Unlawful 
 Game, Can. 75. No ftrangers are to be ad- 
 mitted to the Communion, C^w. 28. None fhall 
 be admitted God- Father or God-Mother to any 
 Child before the faid Perfon hath received the 
 Holy Communion, Can. 29. There are many hun- 
 dreds of Clergy- men , and fome of them the 
 ftrideft Sons of the Church, that have no re- 
 gard to fome or all of theie exprefs Injundli- 
 ons of our Church. 
 
 Who fees not how thefe other Canons are 
 cegleded ? Namely that the Minifter fhall ce- 
 lebrate Matrimony between parties in the Pa- 
 rifh- Church where one of the Perfons to be 
 Married dwells, and in no other place: and 
 the Licence is to be granted on this Condition, 
 Can. 102. Where a Minifter hath Plurality of 
 Benefices, he Ihall make his Perfonal Refidence 
 in each of his faid Benefices for fome Rcafonable 
 time ill every Year, Can. 41. And other Ec- 
 clcfiaftical Canoyis lie faft afleep , fuch as 
 thefe, Gowns with Handing Collars, and Square 
 Caps are to be worn by all Minifters always. 
 Can. 74. In their journeys they mufl all 
 wear Cloaks with Sleeves, without gards or 
 welts, long Buttons or cuts. It is not fo 
 much as Vndo'flood what thefe are : and yet 
 
 this 
 
144 r/;^ PREACHER. 
 
 this is to be the ufual Jpparel of Minifters that 
 have Ecdefiaftical Livings. I might meniioa 
 other things in the Canons^ which were thought 
 worthy of the Eftablilhnient of a Convocation^ 
 and were nine Years after confirmed by A6k. 
 of Parliament^ and yet now they are like an 
 Almanack out of date, they are negleded and 
 laid alide by fome of the moil fevere Criers 
 up of Canons, and the rigideft Accufers of o- 
 thers for not obferving the Rites and Cere- 
 monies of the Church. If this were rightly 
 Confidcred, it would be a check to fome Mens 
 fo forward complaining of Scbifm^ for if we 
 defert the Laws and Injunctions of the Church 
 in fome things, we cannot reafonably find fault 
 with thofe that do fo in others. Let us 
 therefore be fure to keep clofe to our Canons 
 before we fulminate the Cenfure of Schifna 
 againfl the Diffenting Brethren, 
 
 And then as to our very LituYgy^ 'tis obferv'd 
 by very Good Church- men themfelves that we 
 fail in many things, and Ad without any re- 
 gard to the Rubrick, which is the Rule that 
 is to diredt us. The Sentences of Scripture at 
 the beginning of the Common-Prayer are or- 
 deiM to be read by the Miniiter rcith a loud 
 roice: which he doth not obferve but reads 
 them with the fame Voice that he reads the other 
 ])arts of the Service with. Thus he negle(^s 
 the very firfl: thing which the Church requires 
 of him. Next, he Prays and befeeches the 
 People to fay after him the ConfeJJiefj vpitb a 
 hiiffble ^oice^ that is, a low Voice, and yet they 
 generally pronounce it with a loud one, always 
 as loud as they pronounce their other Prayers. 
 Thus the Miniiter is difobey'd in the firft 
 
 thia^ 
 
The Third Fart. 14-5 
 
 thing he defires of them : nor doth he take 
 tiotice of their fault, tho* it be common. Nor 
 can he well doit, becaufe the fame Rulrick 
 obliges him as well as the Fcofk to fay the 
 Gonteflion with a Humble Koice^ blithe minds it 
 not. With reference to this "^ a late Writer 
 faitii , Some of the Clergy are guilty of a great 
 Faulty ( for we muft know fome have a Licence 
 to find fault with their Brethren, tho' 'tis de- 
 nied fome other-s) he blames them becaUfe they 
 attend not to what they are Enjoined^ but Ad 
 contrary to the Orders of the Church. But 
 I ask him, would it be fair to call this Schifm ? 
 One of cur own Communion declares that 
 -]" tht Cofnmon PraClice of reading together the 
 Litany and Communion Service^ befides the othev 
 Morning^Prayers^ is an Innovation^ for they are 
 Three diftinft Offices , and (hould be read a- 
 funder. And the Writer before quoted tells 
 us plainly that || the Morning Prayer^ the Litany, 
 and Communion Service are no^v ufed at one and 
 the fame time^ in one continued order^ contrary to 
 the firfi Intention of 6ur Church, Thus he and 
 other Churchmen confefs that they deviate 
 from the Prefcriptions of our Church, that 
 they miftake her Meaning, and even Inn'ovnte 
 in her Publick Worlhip. The fame Writer 
 takes liberty to Corrcd our Liturgy ^ and to 
 complain of the Length of it, * it might very 
 conveniently be fhorter ^ he faith : For there are 
 
 L fomii 
 
 * Mr. Btnhet in hii Par* and AnnGt. on the Commorf 
 FVjyef. 
 t The Clergyman's Vadc mecum. jj 
 
 1 Mr. Be?met't Paraph'....u'ad Art. on the C. F^" 
 ^ tim: of thi" nft 6f h^vS^^ 
 
146 n^ PREACHER. 
 
 fomc th'mgi in it which may well be fpared. In ^ 
 nother place ^ he thinh it capable of Con/iderable 
 JmpYovewents : it is eafte to fuYnifh the Liturgy 
 with fuch Occaftond Prayers as may reach more 
 Particular cafes than thofe in our own. He feems 
 to be very defirous to bring fome of his own 
 Tetty Prayers (lately publifh'd) into the Litur- 
 gy, and with thofe weak Crutches to fupply 
 the Lame Prayers of the Church as it feems 
 he unjuftly holds them to be. The fum of his 
 Complaints is that thefe Prayers are too Long 
 and too Short. If any Diffenter had fuggefted 
 fo much, it would have been voted to be a 
 depraving of the Comwon- Prayer. 
 
 But is it not llrange that one fliould de- 
 fignedly Undertake to defend the Common- 
 Prayer, and to fhew the Excellency of it (as 
 in his late Book,) and yet be fo free and bold 
 ill cenfuring it? But in this without doubt he 
 is Right, namely, that he more than once 
 blames his Brethren for not fticking to the 
 I^ubrick, but palpably adtiug contrary to it, in 
 feveral Particulars which he names. The plain 
 Truth is we Adc not only contrary to our 
 jRule, but to Our f elves: thus fome of us ufe 
 the Common-Prayer in the Pulpit before our 
 Sermons, and others Compofe a Prayer of 
 their own : yet he tells us (in his Treatife of 
 the Joint ufe of Prayer) that the generality of 
 the Clergy by ufmg a Prayer of their own at 
 that time Tranfgrcfs the Canons of our Churchy 
 aad the jiQ of Vmformity in the Firft of Queen 
 
 Elizabeth : 
 
 * Of thr Joint ufe of Prayer* 
 
The Third Part 147 
 
 Elizabeth : and tbo' he Condemns thofe Clergy^ 
 men that ufe a Prayer of their own, yet he 
 will iiot give them leave to ufe the Common' 
 Tracer, Nor indeed would a Man be very for- 
 ward to do it if the R. R, and Learned Au- 
 thor of * the Hifiory of the Reformation hath 
 given us a true Account of the Rifi of it (as 
 I doubt not but he hath) namely, from the 
 Form of bidding the Beads in the time of Pope- 
 ry^ for the Preacher after he had named his 
 Text, bid the People go to their Prayers, atid 
 told them what they were to Pray for, after 
 which the People faid over their Beads. 
 
 There are other things in which we vary 
 from one another: fome Bow towards the 
 Eaft, others decline it. Some read the Second 
 Service in the Chancel, others in the Reading 
 Pew. We have Prayers of different kinds: 
 fome are plainly faid , others are artificially 
 Sung. But 'tis to be obferv'd that the Chaun- 
 ting of the Prayers which hath been heretofore 
 ufed in the Qiieen's Chapel, is now laid afide, 
 as 'tis alfo in one of the Chiefeft Colleges in 
 Cambridge, There are Organs i^ fome Churches^ 
 in others not. Some of our Brethren keep 
 Lent^ and others not, and of thofe who may be 
 faid to keep it, fome do it in one Fafhion dhd 
 others in another. Some of our Clergy Fall 
 on Briber Days, and Rogation Days ^ on all 
 Frydays and the Figtls of Holy-days, but others 
 mind it not. Some read the fervice appointed 
 for ordinary Fejlivals and Saints Days, but o- 
 
 L 2 thers 
 
 * Ipjff i. Book X. 
 
t48 7>&^ PREACHER. 
 
 thers wholly negled it. Some make Good Fry^^ 
 day a Sacrament day , others not. There is 
 Cathedral Worlhip and there is Parochial Wor- 
 fhip: and there is a great difference between 
 them, in fo much as an ordmary body would 
 take them to be Two Sorts of Worfliip, and 
 would be apt to Imagine that there is a Ca- 
 thedral and a Parifh Deity. And in other 
 Particulars it might be ihewn that the Church 
 of England men differ from one another, and 
 fome of them can fcarcely walk in the Houfe of 
 Cod as jVtends. One more Particularly whom 
 1 have mentioned, fwaggers againft all his bre- 
 thren that Pray in their Pulpits before Sermon. 
 Thus they diffent both from the Church and 
 from themfelves in fome Modes and Circum* 
 ftanccs of the Publick Worlhip : and the iVow- 
 Canformijls differ from us only as to ihefe : on 
 which Account We may be faid to be Schifma" 
 ticks as well as they, ' 
 
 V\'herefore it is my Opinion that it is not 
 Prudence in any Man of pur Church to fix 
 the Crime of Sehifm on our Brethren that 
 diffent from us in the point of External Pates 
 and Ceremonies, left they fhould be tempted 
 to Recriminate, and to fix the fame Charader 
 on fome of our profeffed Church- men. If 
 every one be a Schifmatick that Conforms not to all 
 things prefcribed by the Church of Evigland ^ 
 then mod certainly great numbers of our Cler- 
 gy lie under the juH Imputation of Sehifm. • 
 The Rules that all the Sons of our Church, 
 efpecially if in Sacred Orders, are to be dircdred 
 by, dkxclh^ Liturgy^ the Kubrick^ the 39 jirticles^ 
 the fjomiltes^ and i\\t Canons. Whoever fwervcs 
 from any of thefe Five Rules , fwerves from 
 
 the 
 
The Third Part. 1 49 
 
 the Church of England , and is juflly faid to 
 feparate from her: and fo far as he follows 
 iiot all thefe Prefcriptions, he is a Schifrriatick, 
 Whether he conies fhort of them , or goes 
 beyond them, he muft have this Title, becaufe 
 in either of them he departs from the Church : 
 but in great part he varies from them Allj 
 which furely mull be reckoned as fome degree 
 of Schifm^ according to the Apprehenfion which 
 fomc have taken up of Schifm. We ought 
 therefore to be Cautious how we ufe , and 
 where we fix this Reproachful Title of Sepa^ 
 ratifts or Schifmaticks^ Thus I have confider'd 
 Scbifm as it denotes a NegleEl of the Rules^ a 
 tfanfgrtfftng of the Orders and InjunOiom of the 
 Churchy and we cannot but fte that according 
 to this firfl notion , Caution is to be ufed a- 
 bout the Imputation of this Crime. I fpeak 
 this for the good well fare of our own Church 
 that we our felves may not llnadvifedly be 
 Inftrumental in Unchurching it. 
 
 But Secondly, if we fpeak of Schifm in the 
 other acceptation of it, as it denotes a downright 
 feparating from the Communion of a Churchy even 
 then we fhall find reafon to moderate our Cen- 
 fure : for we mull dillinguifh between IVUlful or 
 Ohliinate Separation and that which is merely 
 out of Confcience and - a Fear of Offending God, 
 The fober and moderate DifTenters profefs 
 moll folemnly that it is this latter which is 
 the true fpring of their not Communicating 
 with our Church: and I do not fee how we 
 can prove that this Profeffion of theirs is not 
 True and Hearty, unlefs we can prove at the 
 &me time that we know the Hearts of Men, 
 f h 3 whicli 
 
t^p nrPREACHER: 
 
 which none pf us I think pretend to. But \t 
 will be fa id, Confcience can not (land out in 
 things merely Indifferent ^ fuch as the ufe of 
 the Ceremonies and Rites of the Church, and 
 therefore we mull not give heed or credit to 
 them when they plead Confcience. To which 
 they reply that tho' We Account thofe Cere- 
 monies and Obfervances to be Indifferent things, 
 yet they do not, but believe them to be either 
 Unlawful, or at leaO: Difputable ^nd Doubt- . 
 ful, and therefore not fit to be made ufe of 
 in the Worihip of God, where all things ought 
 to be Clear and Plain, and free from difputes. 
 If we tell them (as we 'generally do) that 
 their differing from us ia difputable and 
 doubtful things will not juftify their Separati- 
 on, they reply that then it will never juftify 
 the Church's Impofmg them : and fo they are 
 left Free, and what then becomes of the 
 Separation and Schifm which., we charge then^ 
 with? 
 
 And truly fome among us are concerned to 
 be very fparing and tender in !^ this Point, be- 
 caufe 'tis v;ell known that "there are fome of 
 our Clergy and others that a6tually feparate^ 
 gt this day fron;i the Communion of the Church 
 oi England ^ I mean the Nor^-^urors , who al- 
 ways pretended to be the molt Zealous Friends 
 of our Church , and were the moft Flagrant 
 Enemies of Schifm^ but now they are become 
 Schifmadcks th^tn^dvQs according to their own 
 notion of it. To feparate from the Woifhip 
 of our Church .was heretofore held a Danlriable 
 Sjn by them, but now the Cafe , is abated, 'tis 
 no Sin, yea, to join. with the Worihip of our 
 
 ^ Church 
 
The Third Part: 151 
 
 Church is a great Sin. The Father and Ring- 
 leader of thefe Men, Archbifhop Sancroft^ whea 
 he was ejeded out of his Place, went and 
 lived in Suffolk^ and never went to his Parifti- 
 Church, but had the Service performed in the 
 Houfe where he Inhabited, a Practice which 
 he had heretofore utterly Condemned. Mr, 
 Dodwell who had very warmly writ agalnft: Scr 
 faration^ and declared it to be utterly unlaw- 
 ful, unlefs in the cafe of Herefy or Idolatry^ 
 and the reft of thofe of his Perfwafion (fome 
 of whofe Names are well known) who bel- 
 lowed it forth with very affrighting accents 
 that all the Dijfenters and Non-conformifis were 
 in a JDammhle State becaufe of their Separation 
 from the Church of England^ are at this time 
 profelTed Separatijls from it, and refufe to 
 hold Communion with it: yea, they fet up 
 private Meetings of their own in Oppofitioii 
 to and defiance of the Church of England^ 
 Are fach as thcfe then to be attended to, or 
 rather are they not to be Laught at when 
 they charge the Non-conformifts with Schifm and 
 Separation'^ Is it not owned and confefTed by 
 them that Separation from the Communion of 
 the Church is not Schifm} Other wife they rauft 
 acknowledge themfelves to be Schifmaticks, 
 
 I could adjoin here what I have beea in- 
 formed of, that Dr. Bates and Mr. Baxter 
 were often admitted to the Sacrament of the 
 Lord*s-Supper by Dr. Sharp (now Lord Arch* 
 bifhop of Tork) at St. Giles^s^ and by the Right 
 Reverend Biihop of London in other places: 
 and the fame Admiffion to the Holy Table 
 v/as granted to Mr. Gouge the Non-conformift : 
 Which, if it be true, plainly fhews that thefe 
 L ^. Perfojis, 
 
H2 37;^ PREACHER. 
 
 Perrons , who at other times withdrew them,5 
 felves from the Communion of the Church of 
 Jfnglrjnd^ and fct up AfTembiies of their own, 
 were not reputed as Schifmatich^ for according 
 to all the Fathers^ and according to our own 
 Canons a Schifmatick is to be barred from the 
 Sacrament. He then that fallens the name of 
 Schifmaticks on the prefent Non-conformifis^ re- 
 proaches the Practice of the molt Eminent 
 Fathers of our own Church. 
 
 Kcre likewife I will obferve concerning one 
 of our Ecdefiaflicks whom I before mentioned, 
 that his own notions of Schifm ( which are as 
 high as any mans) are confuted by himfelf and 
 his own Pradtice : which would encline one to 
 think that our Divines are not very Hearty 
 in the Caufe which- they feem to be fo /Jealous 
 jfor. It is well known that he bath in his 
 Writings condemned the Puhlick, Preaching and 
 Traying of thofe Men who fepavate from our 
 Church : but how is this Reconcileable with his 
 being Voluntarily prefent at both? He hath 
 told the "World in his late Writings that /> 
 is utterly VnlaTpftil to join with thofe who are mi 
 iavpfuUy ordained (as he holds the Dijfenting Mini' 
 fiirs to be) and how then could he join with 
 them at their Meetings, where he owns he 
 was Prefent? 
 
 He hath told us in Exprefs Terms that the 
 Extempore Prayers of the DiHenters are Ik* 
 fe&ive as to Matter and Manner^ and hinder De- 
 votion^ that in them Scripture /$ tnifapplicd^ and 
 JPhrafes of Scripture are abufed^ that they abound 
 with Vncouth^ Indecent^ and Ridiculous Exprejfions^ 
 yea, with fuch as are Impious and Blafphemous, 
 Why then did he go, and hear thcfe P^rayers, 
 
 and 
 
The Third Part. 155 
 
 rtnd henr them very often ? Is not this a fharp 
 Reprchcnfion of himfelf for the Charader he 
 had given them ? He lets us know that 'tis 
 liis Judgment that this way of Worfhip is dif- 
 fl^afin^ to God^ contrary to the Pradice of Chrijl^ 
 his Afoftks^ and the Primitive Chriftians^ and yet 
 iie did not abftain from it. Yea, he tells us 
 that the Diffenters are to abhor the Prayers offered 
 in their Separate Jjjemblies : and mud they abhor 
 them, and not he who bids them abhor them? 
 In fhort , he declares that ^tis ahfolutely Sinful 
 and Damnable to hold Communion with thefe Pea- 
 f/e, and Confequently it cannot but be a Dam^ 
 nable Sin in himfelf. 
 
 1 fincerely profefs that I cannot fee hov/ he 
 can avoid this Terrible Doom which he hath 
 brought upon his Head. He holding the thing 
 to be in itfelf Unlawful and even Damning , 
 it is all one whether he did it out of Princi- 
 ple, or Curiofity, or any other Motive. And 
 he having drawn his Pen againft Occafional Can^ 
 formity^ I do not fee how he can defend Occa- 
 fional Diffenting or Non-conformity^ and cfpecial- 
 Jy in that Spot where he hath appeared againft 
 both. Is it not Entertaining to hear one cry 
 out againft Schifmaticks^ and yet to fee him re- 
 pair often to their AfTemblics? As if a Man 
 fhould Remonftrate very warmly againft Drun- 
 kards and Debauchees, and yet be frequently at 
 their Clubs. 
 
 Now then , this Do(9:rine of Schifm which 
 Mr. Eemet hath fo much infifted upon , and 
 endeavoured to fcare the World with, is quite 
 baffled by his late Behaviour. Never let him 
 talk any more againft Schifmatich after he hath 
 fteely ani of his owa accord Frequented the 
 
 Conven- 
 
154 n^ PREACHER; 
 
 Conventicles of Schifmatich^ for fuch he hath 
 publickly afferted the Meetings of the Noncon^ 
 formijls to be. If he faith he did not join with 
 them^ tho' he was often prefent in thofe Meetings, 
 and therefore can't be faid to be a Schifmatiek - 
 the fame may be alkdged by any others that 
 come to the afTemblies of the Non-conformifls^ 
 and are aftual Non-conformifls^ and fo his inferring 
 from their being often prefent at Meetings that 
 they are Schifmatich^ comes to nothing, and all 
 his Treatife of Schifm is infignificant : for if be- 
 ing often prefent at the Meetings of Non-con^ 
 formijls be not a proof of their Non-conformity, 
 and of their joining with Non- conformifis^ and 
 confequcntly of their being Schifmatich^ then he 
 hath in vain charg'd them with that Crime, 
 This Ihews what palpable Inconfiftencies Mr. 
 Bmmt is hurried into. 
 
 To reprcfent the Cafe more fenfibly to him, 
 let him turn the Tables, and fuppofe a Non- 
 conformift (as his friend Mr. Sk or the like) 
 fhould have faid or Writ as much againft the 
 Common- Prayer, and frequenting our AfTemblies 
 as he hath faid and writ againft the Meetings of 
 the Nonconformifts and the way of Worlhip in 
 life among them, that is, that he fhould have 
 publickly told the World that the Service of the 
 Church of England contains in it things indecent 
 and ridiculous^ yea, impious and blafphemous^ and 
 that it is a Woyjhip difpleafng to God and contrary. 
 io the pra&ice of Chriji and his Jpo/llcs^ and that it 
 is abfolutcly finfiil and damnable to join in this Wor^ 
 Pnp, and yet, notwithftanding all this, he fhould 
 repair to our Churches, and often join in the 
 Prayers there ufed according to the prefcribed 
 Rules of the Church of England^ I appeal to. 
 
 Mr. 
 
Th^ Third Part: i^^ 
 
 Mr. Bennet himfelf whether he would not look 
 upon this Perfon as Self-condemned-^ and one that 
 aas contrary to his folemn Profeflion, and de- 
 ftroys his own acknowledged Principles by his 
 Pradice, and makes a mere Property of his Con- 
 Icience. Wherefore Mr. Bcnnet will oblige the 
 World by giving them at his leifure an accounp 
 of his ftrange CondudV, and by helping them to 
 reconcile thofe forementioned Particulars which 
 feem to Clafh, and fpeak plain Contrarieties. 
 This may be fairly expedted from him for the 
 fake of our Common Conformity, and to fatisfie 
 thofe of our DifTenting Brethren, who are very 
 much cnclined to think that going to a Meeting ' 
 and joining with the Worihip there is not the 
 Sin oiSch'tfm : wherein they perfwade themfelves 
 they are confirmed by. fo good an Example a^ 
 bis. 
 
 But this by the way only, which I hope a 
 Perfon of his Candour and Ingenuity will bear 
 with in a Friend, who ventures to ufc that Free- 
 dom which he is not a Stranger to himfelf. 
 And I cannot think he will take it ill that I 
 give him an occafion to explain himfelf upon the 
 foregoing heads and pradice, and to refolve 
 thofe Qiieries and Problems which none can do 
 but himfelf. Till that time I hope we may 
 think fomewhat favourably of that which he 
 calls Schifm^ and approve of the Indulgence which 
 b given to our Diffcncing Brethren. 
 
 And truly it is my perfwafion that it will be 
 Dangerous to infill on an Univcrfal and Exaift 
 Uniformity, and to attempt the rooting out of 
 the Dilfenters. Wherefore from that fincere 
 concern I have for the Welfare and Profperity 
 of the Church of England^ I advife that we all 
 
 live 
 
156 The PREACHER. 
 
 live together in love as Brethren, and as Pro- 
 fefibrs of the fame Proteftanc and Reformed Re- 
 ligion, and as agreeing in moll of the Articles 
 of the fame Chriftian Faith. I am very much 
 miftaken if this be not the Right and Only way 
 to cultivate Peace and Unity in this Nation, 
 and to defeat the Defigns of our Common Ene- 
 my the Church of Rome, But I haflen to the 
 laft Member of my humble Advice to my Bre- 
 thren of the Clergy of the Church of England . 
 which is this, 
 
 VII. There are fome more F^rf/Vw/tfr Diforders 
 in the Manners of this Corrupt Age which wc 
 ought to be very fcnfible of, and to endeavour a 
 3 Reformation of them. For tho' I have in the 
 fprmer part of the Preacher been very earned: with 
 iTiy Brethren to let their Publick Difcourfes be ' 
 l^veU'd againftall kinds of Immorality, and I have 
 particularly inftanccd in fome, and even in this 
 prefent Difcourfe have reminded them of urging 
 ihe flrift obfervation of the Lord's Day, and of 
 fharply reproving the Violation of it, yet 'tis not 
 improper to add this Lafi Mvice^ becaufe I 
 fhall take occafion here to animadvert upon fome 
 oth^y Particular PraEhicet which are not the Com- 
 mon and Vfual Subjeds of our Reproofs from 
 l;he Pulpit, but yet are juftly to be blamed and 
 cenfiired by us when we have fit Seafons and 
 Opportunities of addrefllng our felves to thofc 
 Perfons whom v/e obferve to be blameable in this 
 kind. 
 
 Recreations are that uncommon Subjeft which I 
 mean at prefent, and I apprehend that there is 
 very great need in our Days of infilling upon it, 
 
 ;h%t 
 
The Third Part. 1 57 
 
 that we may apply proper Remedies to this 
 great and growing Malady, and prevent the 
 pernicious Confequences which are threatned by 
 it. It becomes us who are Chriftian Minijlers 
 to take notice of every thing in Mens Lives that 
 is a cranfgreffioa of the Chriftian Rules, and be^ 
 caufe I am fully perfwaded that fome Recreations 
 and Divcrfions in ufc among us at this time arc 
 of that nature, and come under that confidera- 
 tion, therefore I will faithfully and impartially 
 give my thoughts on this fubjefi:, which I take 
 to be as Seajonahle and Nccejfary as any I could 
 remind ray Brethren of. Becaiife there arc 
 many Recreations w hich are in therafelves Law- 
 ful, Innocent, and Commendable, and feveral 
 others that are either in their own nature Un- 
 lawful, or may become occafions of Sin, and 
 confequently prove Unlawful, when not ufed 
 aright ^ Therefore I will briefly premife fome* 
 thing concerning the Lawfulnefs of Recreations in 
 general -^ and fecondly (which is the main thing 
 I defign) I will diftinguiih between thofe that 
 are Lawful and the others that are not fo. And 
 at the fame time I will fhew how thofe that 
 are in themfelves Lawful, may be Lawfully 
 ufed. 
 
 Firp^ It is not to be doubted that there arc 
 certain Harmkfs ^nd Innocent Reft efhrnents-^ which 
 are either of the Body, or the Mind, or both, 
 for what is not for the exercifmg of either is 
 no Recreation. And thefe are dictated by Reafon^ 
 legitimated by Necejjit^^ and authorized by Re- 
 ligion, 
 
 13 
 
15S r/;^PREACHER. 
 
 In the firft place, the Natural Reafon of 
 Mankind pronounces fome Relaxation to be in it 
 felf Lawful and allowable, and no ways unwor- 
 thy of a (ober Perfon. It was rightly faid, "* 
 It is bmtifl) to follow all Vkafures^ and altogether : 
 hut^ on the contrary^ to flmn aU^ and altogether^ it 
 Stupidity and Senjlefnefs, Some Diverfion is a- 
 greeable to the Temper and Genius of Humane 
 Creatures, who were defigned to be Sociable 
 and Ch earful, and not to indulge themfelves in 
 Morofity and Sullennefs, or alw^ays to be upoti 
 Defign and Enterprize, and ever dilating dif- 
 patches. THkrefore the Graveft and moft Se-i 
 rious Heads have fought out for fome Intermif- 
 Cons, they have chofen feme time to be Free 
 and llnconcern'd. And this they thought ra- 
 tional and accountable becaiife there is a good 
 and advantageous ufe of fuch Facuums. For the 
 Husband-man's Maxim may be applied here, and 
 that very dcfervedly : Land when it lies Fallow,' 
 gets heart, and gathers ftrength. Bufie and 
 Adive Minds are apt to be worn out and broken 
 by too much Exercife, but feafonable Refrefh- 
 ments and Eafe repair them, and fet them upr 
 again, and add a new heart and vigour to them, 
 A Wife Man throws not away his hours when 
 he fubmits to a chearful Relaxation, but he ra- 
 ther gains Time by the prudent intermitting of 
 his Labours* He that by Abftincnce and For- 
 bearance whets his Appetite to ferious Bufinefs, 
 prepares himfelf for frelh Encounters : and his 
 difcreet and timely Retreat is in order to a 
 
 brisker 
 
 f^itniv (p5u>«^j ^ Tmvjf^s^ dyoA^Joy, Plutarch. 
 
The Third Part. \ 59 
 
 brisker Onfet His Parenthefes, his Intervals 
 are not ufelefs, but fcrviccable to good Ends, 
 and confequently Reafonahle and Juftifiable, 
 
 Yea, Secondly^ Recreations become Necejfary 
 to us in this ftate. We fhall not be able to 
 move unlefs we reft : as fome Philofophers hold 
 that all motton fuppofes a Facuum^ and can't be 
 without it. The Bird of Paradife (as they call 
 it in the Molucca JJles) which continually flies, 
 and hath no Feet to reft upon, is a mere Fiftioa 
 that fome Travellers have palm'd upon us* 
 There is no fuch thing as Perpetual Motion in 
 Animals. 'Tis requifite that there be a Mixture 
 of that and Reft : as in the making up of Gold 
 and Silver there muft be an j^llay, elfe they 
 will not Work. Labour and Toil can't con- 
 ftantly be indured : neither our Bodies nor our 
 Minds can be always exercifed. The Spirits 
 would wafte and decay, and be utterly exhaufted, 
 unlefs there were fome time allow'd to Recruit 
 them. Nature would be overburden'd if there 
 were not fome feafon allow'd to relax the 
 Thoughts, to eafe the Tone and Attention of 
 the Spirits, and to provide for the weaknefs of 
 the Body. The brief is, fome Refrefhment is 
 abfolutely requifite, for the Outward Man calls 
 for Reft and Eafe, as the Mind for Divertife- 
 ment: and of both thefe Recreation is made, and 
 therefore it may not only be lawfully ufed, but 
 there is even a Necejfity of it. 
 
 Thirdly^ Religion allows of it, for this debarrs 
 us not of any harmlefs Delights, but permits us 
 freely to enjoy them. It doth not exad of us 
 to be always aftually ingagcd in fome Exercife 
 
 of 
 
i^o The t^REACHER. 
 
 of Piety or Devotion ^ ic requires not that tb8 
 Parlour fhould ever be a Chappel, arid that every 
 DifcoUrfe fhould be a Sermon. No: it fufFers 
 US at certain times to rcfrelh our fclves with 
 bodily Diverfions and Entertainments. Pleafure 
 was confiftent with Primitive Innocence and In- 
 tegrity ill the Garden of Edm. And ever llnce, 
 the Comforts and Delights of Life haVe beeit 
 indulged by God to Mankind. Eafe, as well as 
 Labour, hath been erijoiri'd by this Bountiful 
 Lawgiver and Governour. Nor is Chriftianity 
 it felf (which is the ftridleft Irtftitution) an' 
 Enemy to Lawful Plcafures. It is true it is no 
 Patron of Loofnefs and Vanity, it declares a- 
 gainft all Licentioufnefs, but it no where for- 
 bids thofe Delights and Refrefhments which ard 
 natural and harmlefs, and altogether void of 
 Luxury and Wantonnefs. It allows of all Plea- 
 fures of the Body tliat are not dcftrudtive to 
 higher and nobler ones^ and which corrupt 
 not our Minds, and take them off from re- 
 lifhing thofdjoys which are refined and fpiritual. 
 We read in the Evangelical Hiftory that thei 
 great Example of Purity, oUr Lord and Mailer, 
 ihewed himfelf a Friend to Innocent Entertain- 
 ments and Intercourfes of Gladnefs, as appear^ 
 by his honouring the Wedding- Fealt with hi5 
 Prefence, and with the firfl Miracle he wrought. 
 And 'tis obfervable, he turned thHr Water into. 
 Wtne^ tlie proper Emblem of harmlefs Mirth 
 and Joy. St. John the Evangclift Was wont to 
 recreate himfelf with fporting with a tame Par^ 
 tridge. And he and other Primitive VVortMes 
 difdain'd not to go to the Common Baths'j 
 Finally, fuch Comfortable Diverfions sfs are na- 
 tural and necellary bec^nie Religions ia a rfian^nerj 
 
 b^a»& 
 
The Third Part. ,5t 
 
 becauft they are in fonie fort our Duty^ they 
 being in order to our Health and Chcarfulncfs, 
 that we may be the better fitted to fcrvc God 
 in our Spiritual Offices and Exercifes. Thus I 
 have concifcly argued from Nature^ Ntcefjlty 
 and Religion: and it is manifeft that on all thefe 
 accounts there are Lawful Recrentiom^ and foch 
 as a Chriflian Man may lawfully make ufe 
 of. 
 
 I proceed then to the Second thing I under- 
 took, viz., to fettle the True Difference betweeii 
 Lawful and Vnlawfd Recreatiom -^ and to fhcw 
 what Recreations we may ufe, and what not. 
 To which purpofe I will offer thefe following 
 Rules, T. Thofe Recreations and Pleafures are 
 Unlawful which are injurious to our felves-^ ei- 
 ther our Eftates, our Bodies, or our Souls. 
 
 2. Thofe that more immediately offend God. 
 
 3. Thofe that arc hurtful to our Brethren, 
 
 4. Even fuch as argue a cruel difpofition towards 
 Brnte Creatures. 
 
 Firji, We may juflly pronounce thofe Recre- 
 ations to be Unlawful which are injurious to 
 our felves. He that loveth pleafure^ or fport (as 
 our Margin reads it) fhall be a poor Man^ and 
 he that loveth Wine and Oyl Jhall not be rich^ Prov; 
 21. 17. Mens addiding thcmfclves to Pieafure 
 and Paftime, their immoderate delighting of 
 the Palate^ and the cxcefTive affefling of what 
 is for Ornament (for thefe are mean: by loving 
 of Wine and Oyl) are attended with too lavifli 
 Expcnces, and therefore often prove hurtful to 
 them, 'if is remarked of the Italians^ who are 
 .very frugal as to Meat and Drink, that they 
 txk extravagantly Expenfive iri things that arc 
 
1^2 The PREACHER, 
 
 for Shew and Diverfion, as Gardens, Mudck, 
 Statues, Pidures, Fine and Stately Strudures, 
 and hereby they too often Exhauft their Re- 
 venues, and facrifice their EUates to their Plea- 
 fure. And the fame may be faid of that com- 
 mon, but pernicious Pafs-time of Cards and 
 D/Ve, and indeed of all Tectmiary and Coftly Sports ^ 
 they being generally attended with the Profufe 
 Lofs of what their kind Progenitors or frugal 
 Parents bequeathed them, or what their own 
 *Indufi:ry in a Lawful Calling procured them, 
 ^nd what ought to have been laid out (when 
 occafion offers) on good and laudable accounts. 
 Such Gaming and Recreation (if thofe Sports 
 that commonly prove fo deflru^ive may have 
 this latter denomination) can never be reconcil'd 
 with Innocence and Honefty, unlefs thefe alfo 
 can be reconcil'd with Injuring and Defrauding 
 our felves. The (hort is, thofe Perfons cannot 
 be guiltlefs in their Pleafures and Feftivities 
 who are fo far from keeping within the limits 
 of their Eftates, that they apparently wafte 
 them, and impoverifh themfelves. 
 
 Again, Recreations that impair the Bodily 
 Health are to be reputed Unlawful. For if 
 they do this, they evacuate the defign of LaVv- 
 ful Pleafures, which were allow'd in order to 
 the preferving of Health. It was one end of them 
 to be Refrefhing Exercifesto the Body, to keep 
 it in a good temper and found plight, or to 
 reftore it to fuch. Therefore whatever Re- 
 creations are attended with Drunkennefs and 
 Intemperance, and fitting up late, and diforder- 
 ing the Body, and expofmg the Perfons to dan- 
 gers and fickncflcs, cannot be thought juftifiabie. 
 
 There 
 
The Third Part. 165 
 
 There are great numbers of Men every where 
 that by their Immoderation and Excefs make 
 Recreation a Toil, and fo pervert the nature 
 and end of it: they labour at the Wine, and 
 moil and drudge at their Games and Sports, 
 and thereby contract Diftempers and Maladies : 
 or elfe by too profufe a Mirth and Jollity they 
 difljpate and diilblve their Spirits, and hereby 
 indifpofe and weaken their Bodies, and prepare 
 them for Difeafes. 
 
 Further, Thofe Pafs-times and Divertifements 
 are undoubtedly unlawful which are hurtful to 
 our SouU^ the Better and Nobler part of us, 
 and that which far excels the other Moiety, our 
 Bodies. Now, it is certain that they hurt this 
 Choice Part and its Faculties, when they excite 
 Men to Wrath and Revenge, when they ad- 
 minifter to Impatience and Rage, which are 
 Commotions fo harmful to humane Minds. If 
 therefore a Man finds any Recreation or Difport 
 to be an occafion of Anger and Choler, and the 
 Confequents of thefe, he muft by no means ufe 
 it, for whatever Entertainments or Pafs-ti^es 
 fofter Paflion, are mortal Enemies to our Souls. 
 Or, if they nourilh Covetoufnefs and Love of 
 Money, we may pronounce the fame of them • 
 and confequently we know how to make our 
 judgment concerning the Lawfnlnefs or Unlav*^- 
 fulnefs of any particular way of Diverlion. If 
 we perceive that a greedy dcfire of Gain is in- 
 creafed by it, we muft forthwith refrain from it, 
 for no Game, no Play, no Diverfion is Lawful 
 that is attended with Avarice. 
 
 Next, if they breed in us a Trifling and 
 
 Childilh Spirit, and fupport Vanity and Levity, 
 
 M 2 they 
 
i64 The PREACHER. 
 
 they are queftionlefs very hurtful to Mens 
 Minds. ^Tis obfervable that the Cardinals and 
 Prelates at Rome^ who would be thought Men 
 of great Gravity, do at the Carnavals ihew 
 themfelves Sportive and Frolick, and counte- 
 nance loofe Revels and Jollities. ThQ Spaniards^ 
 that are the Graveft and moll Demure People, 
 when they fealt and divert themfelves, are of 
 all Men moll Apifh and Ridiculous ; which (hews 
 it is but a feigned Gravity they take upon them, 
 and that they really are delighted with Fooleries, 
 which difcovers great Meannefs and Lownefs or 
 Mind. It is this that fills the Grand Signior's 
 Court with fo many Mutes, Tumblers^ Dwarfs^ 
 and Buffoons. He and his Grandees entertain 
 themfelves with fuch Companions and Play- 
 fellows as thefe in the Seraglio -^ whence it is 
 that thefe Vain, Sordid Sports, wholly unbe- 
 coming the Perfons of fuch Men, render them 
 Effeminate, and make their Minds weak and 
 unmanly. And therefore we may conclude upoa 
 it that thofe Entertainments and Divertifements 
 which are Trifling, and are apt to beget the 
 like quality in our Souls, are very dangerous 
 and noxious to them. 
 
 Moreover, fo are all thofe Recreations or 
 Pleafures which any ways adminifler to Lull 
 and Wantonnefs, to Lewd Thoughts and Laf- 
 civious Defires or Praftices ^ fuch are roix'd 
 Dances and Balls,*and all Plays where Obfcene 
 Dalliances and Amours, are reprefented and 
 aded on the Stage, of which I Ihall particularly 
 fpeak afterwards. 
 
 Again, whatever Difports or Recreations 
 Heal away our Hearts, are to be deemed as de- 
 ftrudive to them. It is an ill fign when Men 
 
 place 
 
The Third Part. 165 
 
 place their Affedtions on their Diverfions, wliea 
 they Long after them, and are Refllefs with- 
 out them •, which ihews that they are ^ Lovers 
 cf PkafuYcs rather (for fo I think it fl^.ould be 
 tranllated) than lovers of God^ yea that they love 
 them folely, and make them tlieir chief Content. 
 When it is come to this, they are bewitched 
 and befotted by them, and they know not how 
 to pafs their Minutes without them. Then they 
 are impatient till they have frefh Difports and 
 Delights : they call for more and more new- 
 invented Pleafures, and they are clearly for ad- 
 ding an other Book to thofe Six of the Genial 
 Bays, Thus when Mens Recreations ingage 
 their Jffedions too much, and feize their Hearts^ 
 it is not to be doubted that they will prove 
 their Banc. 
 
 Lajlly, They are injurious to Eltate, Body and 
 Soul, when they take us from our Calling, and 
 breed in us Sloth and Idlencfs. I had faid be- 
 fore that Recreation is to prepare us for Labour, 
 and it is commendable becaufe f it makes us 
 fit for that. Wherefore whatever Diverfions 
 call us from that honeft Employment which Pro- 
 vidence hath fet us in- or makes us unfit for or 
 weary of Bufinefs, is not worthy of a Rational 
 Man. The end of Recreation is loft by this 
 means, and Sloth and Inertnefs are introduced. For 
 
 M 3 as 
 
 t mmmMt tcmpeftifa laboris intermiflionc sd laborjndiiqa 
 (iant vcg!tiorex. V4!er, Max* de Otio laudafo^ I. 8. c S. 
 
i66 The PREACHER. 
 
 as It IS generally an Idle and Sauntring Spirit 
 that puts Perfons upon Sports, (for you (hall 
 hear tbem complain that their Time lies on 
 their Hands, and they have nothing to do, 
 whence they Hunt after Diverlion) fo thofe 
 Sports nourifh their Idlenefs, and increafe it, 
 yea even complect it. And thus whereas Re- 
 creations^ properly fo filled, and lawfully uied, 
 are thofe Exercifes whereby our Bodies and 
 Minds are refrefhed, we fee that thefe Diver- . 
 iions of theirs hurt both Body and Soul in 
 this World, and Endanger the Eternal Salva- 
 tion Jand Happinefs of them in another. 
 
 Secondly^ Thofe Recreations and Sports which 
 more immediately offend Heaven are to be 
 Condemned as Abfolutely Sinful and Unlaw- 
 ful. For this is a certain Truth, tliat as our 
 Kecreations were defigned to fit cs for our 
 Secular Work and Bufinefs, fo their moderate 
 and lawful ufe fhculd fit us for Religion^ and 
 enable us to ferve our Maker with the greater 
 Chearfulnefs and Expeditenefs. And thence it 
 follows that thofe fhonld not hinder thefe, 
 and therefore that all Pleafurable Entertain- 
 ments which are attended with Immoderation 
 and Excefs are Unlawful bccaufe they tend to 
 the negle(n:ing of God and Religion: for by 
 Inordinate Freedom and Merriment Mens 
 minds are diverted wholly from what is Seri- 
 ous. DiflTolute Revels , loofe and wanton 
 mirth bereave them of the Senfe and velilh of 
 Vertue, and alienate them from the Divine 
 Life , fo that they are without God in the World, 
 We are fure then that where there is Excefs 
 in any Delight* and Recreation?, the Great 
 
 Sovereign 
 
The Third Part. i6j 
 
 Sovereign of the World is difiionoured in a 
 high degree. This may much more be faid 
 concerning thofe Sports and . Exercifes whict\ 
 are accompanied with Swearing and Curling, 
 Biafpheray and Imprecations, or which in any 
 dired way tend to Irreligion and Prophanenefs ^ 
 and therefore we are certain that thefe are 
 not to be allowed of. 
 
 Nay, thofe Diverfions and Delights which 
 barely hinder Men from Exercifes of Religion 
 and Devotion, by confuming too much of their 
 Time, are on the fame Account Unlawful. 
 For the raofl Serious Concerns, and efpecially 
 the things of Heaven do jultly claim the grea- 
 teft part of our Time, and therefore no World- 
 ly Diverfions ought to encroach upon thefe. Fe- 
 creation is fuppofed to be but for a fhort time, 
 for it is a thing by the by, in order to fome- 
 thing elfe. I do not mean that your Inter- 
 miflions and Refrelhments (hould be like the 
 Secular Plays among the Romans, but once in an 
 Agej but this is requifite that they be Seldom^ 
 left they take up too much of your Time. 
 It was decreed by Solon^ one of the Athenian 
 Lawgivers, that there fhould be a Penalty in^ 
 fiided as well on thofe that often came, a^ 
 thofe that never came to Publick Feafts : which 
 without doubt was founded on this, that we 
 muft not be Profufe and Prodigal of our Time^ 
 a thing which we cannot pofTibly retrieve when 
 once loft. 
 
 And as Recreations muft not take up too 
 much Time, fo not the Beft of it, that is, 
 the Entrance of every <Jay , which fhould be 
 more particularly devpted to ferious Studies 
 
 M /J. apd 
 
}6i The PREACHER. 
 
 and' Pious Thoughts, and that Special Seafon in 
 every Week which God hath Confecrated to 
 bimfelf. Thefe are certain Portions of Tiro e 
 which are interdicted^ and thofe Pleafures and 
 Relaxations which are lawful at another time 
 are not fo now, efpecially on the Lord's-day, 
 becaufe they hinder the Service of God (which 
 is the defign of that day) as much as Labour- 
 ing in our Callings. The Chriftian Sabbath is 
 not a time to be fpent in Carnal Mirth an4 
 Senfual Entertainments, no not in thofe Diver- 
 fions which at other Seafons are Needful and 
 Ufeful. Of thofe that do otherwife I will not 
 fay , as Job of his Sons , It may he they have 
 finnedy but poficively I averr that they have. 
 There is no room for doubting in the cafe, 
 they have finned, and that moft heinoufly, for 
 they have prophaned that day which God 
 fan^ified, and fet apart for Holy ufes. 
 
 How Deplorable is it then to obferve ia 
 this Nation that this Holy Day is fpent in 
 needlefs Gratifications of Mens Pleafures, yea, 
 that the greateft part of moft Mens Hours at 
 other times is thrown av^^ay in the fame man- 
 ner? They y;t doxvn to Eat and Drim\ and they 
 rife up to play^ and confume whole Days and 
 Nights in frolick difports. Nay, there are 
 thofe who confume their Whole Lives in Pafs- 
 times and Gaeties. But let us remember this, 
 that if we laviftily difpofe of our minutes in 
 profccuting things pf this Nature, we are Inju- 
 rious to Heaven^ we Rob God of that time 
 which i? due to him, and therefore we ihall 
 pay dear for this Sacrilege. 
 
 Thirdly, 
 
The Third Part. 169 
 
 'fhirdly ^ Thofe Recreations are Unlawful 
 which are Injurious to our Brethren and Ncigh^ 
 hours ^ and any we Converfc with^ and that ei- 
 ther as to their Bodies, Eftates, and Souls. 
 Firjl^ to their Bodies^ and therefore thofe Sports 
 cannot be allowed of that are attended with 
 Slaughter and Blood-fhed. Thus the Romans 
 of old brought Perfons upon the Publick Stage 
 to kill one another. This was the fate of the 
 Poor Captives, and it was either for their Ma- 
 tters or the Peoples Diverfion. So that it be- 
 came one of the Publick Entertainments to be- 
 hold Men Wound and Slay one another. But 
 certainly it is a fign of the Worll Temper to 
 delight in tormenting and hurting others; it 
 is Salvage and Inhumane to make other Mens 
 Pain and Torture our Pafs-time 5 and therefore 
 it could not but be a Publick Crime and Enor- 
 mity to take delight in thofe Bloody Spedacles 
 of the Gladiators. For this reafon feme fort 
 of Games are at this day Unwarrantable, be- 
 caufe they are for the molt part attended 
 with Quarrels^ which proceed to maiming and 
 hurting the Bodies of others, and oftentimes to 
 Blood-lhed and Murder. 
 
 Again, if any Diverfions be a damage to the 
 Eftates of others , and impair their Goods and 
 Fortunes (as they are commonly called) we 
 are to pronounce them Vitious and Criminal. 
 On which Account Playing and Gaming are to 
 be voted fuch by all Impartial Judges, for 
 they are ufually Accompanied with Defrauding 
 and Cheating. And truly all Games that arc 
 for M)ne/, I e. for any Confiderahlc Sum, are 
 
 very 
 
17© The PREACHER. 
 
 very Dangerous, becaufe at one time or other 
 they prove Injurious to the Goods and Poflef- 
 fions of their Neighbours, they conduce to the 
 Impoverifhing not only of Single Perfons buE 
 whole Families. 
 
 And then , any man of fober thoughts will 
 readily grant that there are Sports which are 
 Prejudicial to the SouU of Mm^ and that thefe 
 are no way^ to be approved of: Such are all 
 thofe that promote any of the Vices before 
 mentioned, as Injuftice, Prophanenefs, Idlenefs, 
 Wrath, Avarice, Levity, he. And there is 
 another way of hurting Souls^ viz. by giving 
 Offence, and making our Brother to offend^ i Cor. 
 8. 12, 13. Wherefore we mult be careful 
 that we do not Scandalize our Brethren , 
 that we do not Addidl our felves to any 
 Pradice which may Adminifter to their Sin, 
 that we do not by our Examples Incourage 
 them to, or harden them in their Vainer Mer- 
 Timents and Difports, to the hazarding of their 
 Immortal wellfare. In a word, we muft Re- 
 member that what Recreations arc any waj/s 
 hurtful to our Brethren arc Vicious, 
 
 Nay, 1 will add in the tourth place that 
 thofe are fuch which are Injurious to the 
 Brute Beafis, This is founded upon that A- 
 phorifm of the Wife Man, a righteous Man re- 
 gar deth the life of his Beafis Pro v. 12. 10. j4 
 ^nerciful Man (for that is the Import of the 
 Term Righteous here, as in feveral other places 
 of Holy Writ) ftiews a benignity of fpirit 
 towards the very Irrational Creatures that do 
 him fervice, or are any ways ufeful to him. 
 For there is a Juftice we owe to the Creatures, 
 we muft not do them wrong: but to be Cruel 
 
 to 
 
The Third Part. 17I 
 
 to them is doing fo, and therefore is forbid- 
 den. Wc read that Balaam is reproved by 
 the Angel for his Unmercifulnefs to his Beall 
 that he rod upon. Confequentiy the tiring 
 and B uftng of Horfes for our pleafure is Un- 
 natural and unbecoming a Good and Merciful 
 Man. And not only Cock-fighting but Throw- 
 ing at Cocks is an Unlawful Sport, becaufc It 
 argues a cruel nature, and taking pleafure in the 
 pain of thofe Brutes. Whence it was well 
 and Chriflianly faid by a Great Man , * / 
 have abhorred thofe Sports which con/ifi in the 
 torturing of the Creatures. The Reafon is be- 
 caufe that cannot be a Lawful Recreation which 
 is accompanied with a delight in putting poor 
 Innocent Animals to pain, or, I may add, in 
 any ways Abufmg them. And thus I have 
 briefly alTigned certain General Rules whereby 
 we may know what Recreations are Innocent 
 and Lawful, and what not. And though I 
 have all along, as I propounded the Rules 
 and Qualifications, lightly mentioned fome Par- 
 ticular Diverfions which arc in ufe, yet now I 
 will more diflinEily and purpofely infill: on fomc 
 others, and crave leave to offer my thoughts 
 freely concerning the ufing and pradtiling of 
 them. 
 
 I begin Firjl with Hunting and Courfing^ the 
 one with Hounds, the other with Grey-hounds, 
 which are known Diverfions, of Gentlemea 
 efpecially. This I may call Hunting on the 
 
 Ground 
 
 • /«^^f Ualcs*% Account of tbc Good Steward- 
 
172 The PREACHER. 
 
 Grmnd , for Filing is a kind of Hunting on 
 the Water.' and Fowling I may proportionably 
 call a Hunting in the Air. To which latter 
 belongs Hawhng^ z wanton, expeniive, unnecef- 
 fary Exercife, tof there are more natural and 
 convenient ways of catching Fowl than this. 
 Therefore, that Excellent Gentleman Sir Philip 
 Sidney was wont to fay , Next to Hunting I 
 like Hawking mrft. But I will pafs this by, 
 and fpeak of Hunting only. In the general, I 
 cannot but pronounce it feafonable to afiert that 
 this is a Diverfion that may be lawfully ufed, 
 I fay it may^ though it fcldom is. For I am 
 partly of Cornelius Jgrippa^s perfwafion (if what 
 he faith was his perfwafion ) who reprefents 
 it as the 'j- worft Exercife^ and as the £xer- 
 €ife of the worft Men, And he adds, || neither 
 in S. Scripture^ nor in any other Moral Hiftory 
 fhali we read of any Holy or Wife Men, or Phi- 
 lofopher that was addided to Hunting, He is in 
 the right befure as to that, and moreover it 
 is no mean blemifh to this Exercife that all 
 the Hunters mentioned in the S. Hiftory are 
 Men of a very 111 Chara^er, as Cain^ Lamech^ 
 Uimrod^ Ifmael^ Efau: and Herod the Great 
 was of this number according to the * Jewi/h 
 Hiftorians^ who tells us that he hunted down 
 Forty Beafts ( as Boars, Stags, d'c.) in one day. 
 This hath been , and is at this day the Em- 
 ployment of the moft Salvage People in the 
 World , efpecially of the Americans. So that 
 
 it 
 
 t DcVan. Scicnt. Cap. 27. 
 
 I Ibid. 
 
 * Jofcpb* dcBtllo Jqd« A i» c» »«^< 
 
The Third Pdrt. 17} 
 
 it feems to be a Rude and Barbarout Exercifc , 
 and I may add Brutifh, it being a Converfing 
 with the Beftial kind. 
 
 But we cannot hence pofitively infer the 
 ^jAhfolute Vnlawfulnefs of this Sport; for if we 
 take a view of it in itfelf , it feems to have 
 fome thing Ufeful and Laudable in it. The 
 Moderate ufe of it may conduce to the ex^ 
 ercifing and ftirring of the Limbs, to the 
 rendring thofe who ufe it Ai^ive and Nimble, 
 and to the keeping of the Body hale and in 
 good plight. Whence f Galen reckons it a- 
 mong theExercifes that are conducing to health 
 and a good habit of Body. And on that Ac- 
 count it is commended by || Plato and • jdrs- 
 ftotle^ and it is called by -f- Xenophon a Gift or 
 Boon of the Gods. But notwithftanding this, 
 there are many things very Blameable in it, 
 as it is commonly ufed among us , by reafon 
 of which it frequently becomes Unlawful. 
 
 For Firfi^ Some, while they pretend to re- 
 frefh themfelves by this Exercife, Injure their 
 Bodies exceedingly , and impair their health. 
 By their too violent and fatiguing motion 
 they diflipate their Spirits, they difturb and 
 weaken their Joints and very often by fudden 
 falls difplace them, yea fometimes break them. 
 I have the worfe Opinion of this Exercifc be- 
 
 caufc 
 
 t Dcfucnd. Valef. /. 1. c. %* 
 li De Legibui l;b* 7. 
 ♦ Politic, hh. I. r. 5. 
 t Ue Cyri Inftit. 
 
174 T'he preacher; 
 
 caufe it occafioned the Lofs of the Great De- 
 liverer of thefe Nations, who fell from his 
 Horfe when he was Hunting. However, 'tis 
 plain that by this Exercife Perfons do appa- 
 rently Indanger themfelves, which is Inconfiftent 
 with the notion of Recreation and Pleafure^ for 
 who thinks that Dangerous h a fit Epithet for 
 tliefe? Again, if we Abltraft from this, yet who 
 can deny that this is a Turbulent and a Boifle- 
 rous Exercife, and therefore unfit for fedate 
 minds? Their motion is frequently fo furious 
 that a fober Man beholding them would guefs 
 them to be Men purfued for fome Villany, 
 and flying for their Lives, or to be Wild and 
 Difl:ra(^ed People, not Perfons taking their 
 Recreation. The befi: you can fay is that it is a 
 Cothick way of Diverfion, and it may fit War* 
 riors^ and Men of that Robuft Genius. 
 
 Next, it is a general complaint againfl: this 
 fort of Courfes that they are Regardlefs of 
 the Common Good as well as of the Laws of 
 Particular Juftice and Charity whileft they in- 
 vade their Neighbours Fields, and trample 
 down the Corn, and break in upon Enclofures, 
 and Endamage Mens Fences, and with a Scorn- 
 ful Rudenefs, Violate Mens Rights and Proper- 
 ties. Ukcwife, it is obfervable that this Ex- 
 ercife is oftentimes accompanied and followed 
 with Debauchery. Drinking is ufually an Ap- 
 pendix to the Sport. When they have over- 
 heated their Bodies by that Violent moving , 
 they add a new heat by Excefs of Liquor. 
 Further, this fort of Diverfion is attended with 
 a great lofs of Time , not only at the Game, 
 but afterwards, when they come to talk over 
 
 all 
 
The Third Part. 175 
 
 all their Sport, and their Tongues run as falb 
 as their Dogs. Moreover, fometime an Un- 
 warrantable Expence of Money, as well as of 
 time goes along with this Exercife, whilelt 
 there is lavilhly maintained a breed of Crea- 
 tures that may well, be fpared ; for the Hares 
 and Foxes , he, may be catched with the 
 Country-mens Nets and Traps without the 
 Coftly Trouble, which proves fo Deftrudive 
 to many perfons, who it is plain have jl^aon's 
 fate, to be devoured by their Dogs. 
 
 Ikxjlly^ You may conclude this Recreation to 
 be Unlawful ("though not in itfelf, yet as to 
 the Abufe of it ) when they make it Admini- 
 fter to Paffion and Anger, when it becomes a 
 Provocation to Swearing and Curfing, as gene- 
 rally it doth, or if any thing Irreligious, Pro- 
 phane or Sacrilegious Accompanies this Exer- 
 cife, as in that noted Inftance of the Norman 
 Conqueror^ who (as our Chronicles tell us ) to 
 provide for his Pafs-time caufed whole Towns 
 and Villages, and Thirty fix Parifh-Churches to 
 be pulled down and laid level with the Ground, 
 and here hid the bounds of his New Forefi 
 for Hunting in. But this Offence efcaped not 
 Unpuni(bed, for Richard^ the Kings fecond Son, 
 was goared here by a Deer, and died, and his 
 third Son William Rufus ( afterwards King ) 
 was here accidentally Slain by Sir Walter Tyr- 
 rel^ and his Grandchild Robert Curtoife being in 
 purfuit of the Game in this Forefl: was Struck 
 by a Bough into the Jaws, whereof he died. 
 Thus we fee how Hunting may be made Vn* 
 lavofnl J but on the contrary, if you can ufe this 
 Recreation moderately, foberly, frugally, with- 
 
 out 
 
17« The PREACHER. 
 
 out injnry to others or to your felves , ^nd 
 fo as it (hall lead you to no vicious Practices, 
 it becomes Innocent and Lawful. In my Ap- 
 prehenfion, it is not below the OfEce of a 
 Treacher (who is to have an eye to all the 
 A<^ions of Mens Lives) to Interpofe his good 
 Advice and Diredions even in this matter^ 
 
 The next Diverfion I will mention is Horfe^ 
 racing'^ which, as it is commonly ufed, is not 
 to be placed in the number of Lawful Recreati^ 
 ons^ and that for the like Reafons why the 
 former Sport was found faulty. For this is 
 too great a Devourer of Timey in how few 
 Minutes foever the Race be difpatched. They 
 fpend whole Years fometimes in preparing their 
 Brutes for a Match , which continues but a 
 fhoit time. But when they return from it^ 
 they run over the Gourfe again, which is not 
 fo foon finifhed. And generally at other 
 times it is to be obferved that thefe Men fill 
 up their Hours and Difcouries with this fort 
 of Talk. But not only Time^ but that which 
 they have a greater fenfe of, is too lavilhly laid 
 but on this Sport. How fumptuoully are their 
 Steeds kept, maintained and ordered ? They 
 are drefled up in Body-clothes of good Broad- 
 Cloth, and ftand and lie down in them in 
 the day time. In winter nights they are 
 Clothed with fine Flannel Sheets, and in Sum- 
 mer with fine Holland ones. Which baffles 
 that of Mr. m'hm^ 
 
 Nothing 
 
The Third Part. 177 
 
 * Nothing ^edn Clothes hut Man , nothing 
 
 {doth need 
 But he to tt>ear them, . - 
 
 ^ And as they wear the Clothing even of the 
 Rich, fo they eat the Bread which the Poor 
 tvant, and which the Richeft do not Difdain. 
 A Horfe-Bread Toft is Meat for a King , hath 
 been faid at N^wmdrket, Nor is it ftrange fee- 
 ing their Loaves are made of the belt Wheat 
 fifted, with a portion of Bean-Flour. They 
 are lavifh of Corn, and chiefly of that which is 
 A^ans Food properly. This they give to their 
 Beafts, which was never defigned for them. 
 And arifwerable to their j4ppar'd and Feeding^ 
 is their Thyfick^ Which proves very Chargeable 
 fometiraes. When they are ill , the Jockeys 
 are generally more concerned than for any 
 Sick Man, and then the Farriers and the Apo- 
 thecaries Bills run high. Yea, all the Year 
 long they tick for Drugs, and will not be 
 without the Quten of Hungarfs Water to 6atH 
 the Limbs of their Brutes, And that which 
 is the worft thing of all is that all this Ex- 
 pence is for no ufe and fervice. The Horfe^ 
 on which all this Cdfl is bellowed are not^ 
 likd others, fit for Carriage or Draught, they 
 are ndt for the ufe of Life, and confequently 
 unnecefTary. The Animal bred up for Race is 
 nfed but once or twice in many Years^ anc( 
 fometimes fcarcely at all, but ftill the Creature' 
 
 t 6t ft6yi4«je^^ 
 
17? r^^ PREACHER. 
 
 is to be kept for the owners Pleafure. Cer- 
 tainly God and Nature never intended it for 
 this way of living. 
 
 I might take notice that there is too much 
 Care, Pains, and Attendance beftowed on this 
 fort of Animals. I have thought fometimes 
 what a Badge of the Degeneracy of Mankind 
 it is that there are Men whofe fole Employ it 
 is to attend on Brutes: but then I confidered 
 that feme of thefe are for the Neceflary ufe 
 of Life, as Shepherds^ Herds-men^ GrGoms^ Hoft" 
 lers. But here is waiting and attending on 
 Bealls to no fervice of Mankind at all , but 
 only for Pleafure and Recreation. Sometimes 
 you fhall find the Gentleman himfelf giving 
 Attendance to his brutes, fifting their Corn, 
 cutting their Bread, examining their heels. 
 But the chief Attendance is Performed by the 
 Jockeys and their Boys, for every Horfe hath 
 a Boy, befides the Groom. Thefe are to take 
 care that the Creatures be exa^ly dieted, that 
 at certain times the Muztlz be put on , to 
 force an Abltinence, and that they have no 
 Racks before them at any time. They are to 
 give them now and then a fmall pittance of 
 Hay, which thefe difciplined Steeds mull pick 
 and rull out, as if they were tozing of Wool. 
 Every time they come in from Airing or Wa- 
 tering their Feet are to be nicely picked, and 
 walhd with a fpung. When they fweat, their 
 Feet mufb be bathed with warm Water. In 
 heighth of Winter the Grooms rife at Midnight 
 to feed them, and fliake their litter^ or make 
 their Beds, that they may lie down foft again. 
 There muft be no Noife about them, no cry- 
 ing of Children efpecially , as I have heard 
 
 the 
 
The Third Pan. 179 
 
 the Name of a Gentkmaif that threatned to 
 put away his Groom bccaufe his Wife, lying 
 near the Stable^ fuckled a young Child that 
 cried fometimes in the Nights. To make the 
 Horfes fit for the Race, how carefully are 
 they looked to? How cxadtly are they drcfled? 
 How warmly and delicately are they lodged, and 
 (as I faid before) how exquiutely are they 
 Clothed and fed? The Summ is, here is a 
 more Scandalous throwing away of T/w^, Cbar^ 
 ges^ and Attendance ^ which would be no fmall 
 KindnelTes to many a poor Chrilliaii , tho' 
 not accompanied with half of that Ccriofity 
 and Nicenefs which are ufed towards thoft 
 Animals. And all this while the poor Bcafts 
 are put out of their way, and fo are tlie Fel- 
 lows and Lads that look after tliciii, for thefe 
 are brought up to an Employment which fel- 
 dom proves ferviceable to them through their 
 whole lives, as fome honcft Calling would: 
 but as moll of their time now is fpenc in Idle- 
 nefs , or that which is worfc , fo afterwards 
 they generally live in want. 
 
 But all this, you will fay, is in order to bring 
 the Mafler in great Surarns of Money. So 'tis 
 pretended, but on that very Account it is ani'^' 
 llnlav;fnl Sport, for Recreaticm are not defign'd 
 for Gain. But then I fay likewlfe that that 
 Gain cannot be Lawful which arifcs from fuch 
 Unnatural and Scandalous Layings but. Nay^ 
 to balk this Confideration, they Lcfe as much 
 as they Winn. This is a modeO: word: I be- 
 lieve fome of the greatelt Jockeys will con- 
 fers they lofe more. And then vvhat is the 
 refult of all that tn^d Apparatus ^ the maintain- 
 of Men and Boys, the Chargeable lodsiing 
 
 ri^ r^f 
 
liSo _ The preacher; 
 
 and bleeding of ttiofe Beafls, the Monftrous 
 ordering of them, even to Debauchery (li I 
 may fo lay) and the perverting of Nature, 
 ^€. what is the ufe of all this but the paying 
 of the Forfeiture for not Running, as it often 
 happens^ or, if they run, Lofing the Wager j 
 or, if they winn, not getting half as much as 
 they had laid out upon the Premifes? Do you 
 call this a Recreation ? You may if you 
 pleafe: but I muft tell you, you very much 
 abufe the Word. Here is little Refrelhment 
 in this, little Pleafure, forry Entertainment. 
 They put themfelves to vaft Charges, they 
 lofe a great deal of good Time, they employ 
 themfelves to no Commendable purpofe, they 
 dance Attendance to Beafts, and I wilh 1 could 
 iay, they do not too much referable them. At 
 leall: one v^^ould take fome of thefe for Cen^ 
 taures ^ they and their Horfes are fo joined 
 in one , and are never afunder. When they 
 are thus always Riding , the Man and Beaft 
 Kiay well be fuppofed to be but One Crea* 
 ture. 
 
 But efpecially this fort of Sport (as that 
 other of Hunting) is very unfitting for Ecclefiafti' 
 cal Perfons'^ not only becaufe their Sedentary 
 Life doth not agree with it, but the Compa- 
 ny, the Talk, the manner of fpending their 
 Hours do not become them. It is a blot up- 
 on TheophylaU Patriarch of Conftantinople that he 
 Y/as wont to be too bufy in his Stable, efpecial- 
 ly when he ran from the Altar in the roidfl 
 cf his Office, and in all his Pontificals, to fee 
 a Colt new fallen from his Mare Phorbante, 
 It is DO Credit for a Clergy-man to be a 
 jockey, and to turn his CafTock into a Frock. 
 
 He 
 
The Third Tart. 18 1 
 
 He ought to do nothing UYibecoming his Sepa- 
 rate and Studious way of Life: but fuch with- 
 out doubt are thofe Diver/ions^ or Employments 
 rather, which I have named, efpecially Horfe- 
 racing^ which, though in itfclf (chat is, fo far 
 as we underftand by it a Trying of the Hor- 
 ies Heels, and knowing their Swiftnefs, yea and 
 even their Emulation and Senfe of Honour, 
 which are worth obferving in thofe Generous 
 Animals) it be Harmlefs and Innocent, yet if 
 we confider it according to the Account which 
 hath been given ot it, and which is matter of 
 Faft , and therefore cannot be denied , it is 
 Impoflible to manage it without doing things 
 very unfuitable to a fober-mind and honefl 
 Man. What is Horfe-racing according to the 
 ufual Practice of it but a gaping after Gaia 
 from a Vain and Needlefs Trouble , or an 
 Unlawful Pleafure? And then, if I fhould men- 
 tion the Gaming^ Rooking^ Cheating and Dijjolute 
 Compa-nions that are brought together at the Meet- 
 ings which precede the Matches, I Ihould fur- 
 ther difplay the Evils and Mifchiefs of this 
 Pradice. But 1 proceed no further^ only I 
 advife that none of ray Brethren give Coun- 
 tenance to this Folly, but that rather in civil and 
 obliging terms, they dilTwade Gentlemen from 
 purfuing fuch a fport. 
 
 I might to Horfe-racing tack Bear -bating and 
 Vog-matches^ which are both of them unworthy 
 of a Reafonable Creature^ for the former is 
 wholly Rude and Salvage, and the latter is 
 Sordid and Shameful, and not fit to be fo 
 much as mentioned among Chriftian Men, un- 
 Jefs it can be proved that it is a becoming 
 gqaployment to breed up thofe Animals to 
 N % foft ' 
 
i§2 r/;t? PRE ACHER, 
 
 fofcaefs and delicacy, to feed them with the beft 
 baked Meats, to lodge them and look after them 
 as if they were of humane race, to keep Men and 
 Boys in conftanc pay for this very purpofe. 
 
 ' From thefe liecreations (if fome will fo call 
 them ) which properly belong to Alen only, 
 I proceed to fay fomething of thofe that 
 are ufed by both Sexes. And here I will fpeak 
 of Reading Romances and fnch like Booh^ oifre* 
 quenting of Stage- Play s^ of plaj/ing at Cards and 
 i>ice^ and of Dancing, 
 
 I. Reading cf Romances Is made ufe of as a 
 IJ.€creation and Diverfion by many Perfons. 
 %t though they that are VV^ife may perhaps 
 Igatin fome Good thence, yet this- is very lit- 
 tle in refpect of the Evil which accompanies 
 the frequent reading of them. For Firll, fome 
 of thcfe Papers fill the Imagination with Vaia 
 Chim^Yas and Ridiculous Fictions about Fairi& 
 Knif^hts and Giants, devouring Beafts and Mon- 
 fters^ Witches and Inchanted CalUes : all which 
 do wonderfully nourilb Folly and Vanity^ 
 apd flock the minds of Men with falfe Idea's 
 of tilings, and thereby do them a great deal 
 of liarm. Or fuppofe the Fijiflions be of a 
 loftier nature^ and the Turn of xhem. be more 
 Manly, yet even thefe cherifh a fond Ijnvention, 
 and, unfit us to difcern what is True, and to 
 make a difference between what is fictitious and 
 what is real. Romancers are Plealing' Lyers : 
 they not only deceive and delude us, but they 
 VddkQ us delight in the delufion. We find our 
 lelves as violently moved aqd affeded with read- 
 ing thofe Counterfeit Relations as if they were" Re- 
 alities. Hei^'pyR^^l Truth comes to be de- 
 
 fpifed 
 
The Third V art, i8j 
 
 fpifed, and we lofe that Concern and Paflioa 
 which fhould be (hew'd for True and Unquclli- 
 onable Narratives. And thefe Romantick Sto- 
 ries being full of Jmpoffible Atchievenitnu^ th^y 
 confequently leave Vain, but very Troublefoni 
 ImprefTions on Peoples minds: which put them , 
 efpecially if Young , upon wild Adventures, 
 and tempt them to feek their Fortunes (as they 
 call it), and to hunt for that Abroad which 
 they can't find at home: or elfe, if they ftay 
 here, they are Uneafy and Weary. 
 
 Again, they debauch the minds of Yottng 
 Perfons with fond Love-Storks , and thereby 
 inflame Luft, and ftir up Lewd thoughts and 
 delires in them. The Sanguine Readers are put 
 upon a^ing thofe Amours, and making thofe 
 Follies Real which before were Imaginary only. 
 It fo happens fometimes that one page of fiich 
 Authors fo effectually Poifons the mind, that 
 no Antidote can be found in others , or any 
 where elfe to expel the Venom'. Befides, they 
 nourifh Kevenge by propounding Examples of 
 Infatiable Thirilers after Blood, and who tra-^ 
 vel far and near to allay that Thirl]-, and yet 
 as they go along they meet with one thing or 
 other to Increafe it. This is a Vice of a mofl 
 enormous nature, but 'tis eafy to obferve that 
 thefe Writings, v/hich are furnifhed with fo 
 many Patterns of Retaliating Fury, are the 
 Great Fomenters of it. 
 
 Alfo, it is to be added that this Foolifh 
 and Mifchievons Diver fion takes up too much 
 Time. Who fees not that fome are fo be^ 
 witched with thofe Stories of Inchantments, 
 ^nd others with the Amorous and Pvcvengeful 
 Narratives^ that they will not let the book go 
 
lSf4 r>^^ PREACHER. 
 
 ppt of their Hapds day or night? Certainly 
 when there are fo many Good Books extant 
 in the World, it is Inexcufable tp throw away 
 our Time in reading thefe. 
 
 Laflly ^ r which is the Confequence of the 
 former ) thefe Perfons are not at leifure for 
 Serious Bufinefs and Neceflary Affairs .• nor inr 
 (deed are fome of them fit for fuch Employr 
 jncnt, for it hath been taken notice of that 
 they have indulged too vitious a Gpntemplar 
 tion, and their minds have been fo poflefs'cl 
 by thofe delufions, and even abforpt by them, 
 (hat their Converfation hath been thereby hurt, 
 and they have not been able to throw off the 
 ImprefFions which thefe Foolifh Diverfions have 
 pade ; which hath rendred them unfit for fuch 
 Bufmefs as requires Attentive thoughtSo 
 
 And I might adjoin this , that this fort of 
 l^en have npt time to confult and Perufe the 
 Holy Scriptures^ or, when they do, they difre- 
 Ulh them, for their Heads being bulled with 
 thefe vain and fanciful Relations, the Sacred 
 Truths of the Word of God find no Accep- 
 |;ance with them, and hereupon Irreligion and 
 frophanenefs arc advanced both in their Hearts 
 ^nd Lives. Thefe are the Evils of reading 
 that kind of books, and from all you may 
 infer how Undue and Unlawful a Recreation 
 that is. 
 
 And indeed the Befb-men have always dif- 
 liked this Fantaftick fort of Writers: thus 
 when the Renowned ^ Flato baqifhes the Poets 
 
 put 
 
 ; Politic /o i, ^nd jv 
 
The Third Part. 1S5 
 
 bufc of his Common-Wealth , we mufl not think 
 that he was an Enemy to all Poetry, and fim-^ 
 ply Condemns that way of Wit, but that he 
 only ftrikes at the Fabulous conceits of thofe 
 Foets who were the Romancers of thofe times, 
 znd filled Mens Heads with the Relation of 
 Incredible Exploits , and ftained their Verfes 
 with Irreligious and Prophane Fidions, and 
 propounded the Examples of Debauched Deities, 
 and fo corrupted the Manners of thofe thac 
 read them. It might more juftly be faid of 
 fome of them than of Homers Iliads^ * A Wo- 
 nian (and a very bad one) is the beginning 
 and end of them. They are Rhapfodies of 
 Vanity and Effeminacy ^ and they have nothing 
 of Poetry but Madnefs and Fury. And then, 
 to come down to that which in latter times 
 hath been known by the name of Romance^ it 
 i^ worth our Obfervation, that the Great Sir 
 Philip Sidney^ whofe Jircadia is the mofb modefl 
 and harmlefs Compofore of that kind that ever 
 v;as Writ, made it his requeil on his Dcath- 
 Bed to the Lord Brooks that it might be 
 committed to the Flames, as being Confcious 
 that that way of Writing, though performed 
 with very great Caution, carries with it fome 
 thing of ill Import. The fenfe of this made 
 the Lord Broghil ( that Great Matter of Wit 
 and Romance; in his Preface to his PartheniJJa 
 tell the Reader *' that he could fay more a- 
 " gainft Romances than for them , nay fo 
 *^ much that if he had been of the fame mind 
 
 " when 
 
 'Af;^ mi tU^ yjvw. Juft. Mart. Qrat. ^^d QraeCa 
 
i86 The PREACHER; 
 
 ** when his Romance was firft defigned, as 
 *' he was then of at the finifhing of the Fourth 
 *' Tome, he had never begun the Firft : and ve- 
 ry facetioufly he adds, // / P^ould continue the two 
 remaining lafi Tomes , %t (hall be as a Pennance 
 j/hr having mit the four firft. This (hews that 
 the very Authors of this way of writing, 
 when they are free and Ingenuous, are en- 
 qlined to diflike it, and are difpleafed with 
 themfelves for what they do. 
 
 But if we muft needs be for a Romantick 
 firainy Why may not that which is tindured 
 with KeUgion^ yea, which chiefly favours of it, 
 be acceptable to us? Such is Spencer's Fairy- 
 Queen^ where Twelve Vertues or Graces are re- 
 prefented in fo many Books. There are Knights 
 and Ladies, Caftlesand Enchanted Rings, Giants 
 and Monfters, but Excellent Morals are couch'd 
 in all thefe. We have Bentivolio and Vrania^ 
 the Parable of the Pilgrim^ and fundry other 
 Productions of the like kind, which under fan- 
 ciful Difguifes contahi very Pious Ethicks^ and 
 may be ftiled, if you pleafe. Religious Romances, 
 There are alfo thofe which may be caird Political 
 ones, as Barclays Argenii^ and Euphormio^ Morels 
 Vtopia^ Bacon'^s Jtlantis, Nay, I am not fo 
 ftreight-laced, as wholly and univerfally to con* 
 demn the looking into the other fort of Com- 
 pofures, becaufe fome of them contain excellent 
 Befcriptions and Charadlers of things and Per- 
 fons •, and they may ferve to furnilli fome Per- 
 fons, and at fome times (when there is no other 
 Inftrofter) with Examples of Hero's and Wor- 
 thies, and excite them to Valorous and Noble 
 Atchievements. But this is that which I aifert, 
 that thofe Books cannot fafely be put into the 
 
 band^ 
 
The Third Part. 187 
 
 hands of raw unexperienced PeiTons, of unwary 
 Youth, and fuch whofe Paffions are ftrong. 
 Thefe ought not to be trufled v;ith Writings 
 which have fo many Vain things in them, and 
 fome that are purpofely calculated for the pro- 
 moting of the moft mifchievous Vices. 
 
 And with thefe may be rank'd fome of the 
 Modern Productions of Poetry (if I may call them 
 fuch, feeing Voetry was defigned for Excellent 
 Purpofes, to fofcen Mens rudenefs by the Charms 
 of its Numbers, and to Infpire their Breads with 
 noble and generous Thoughts) by thefe, I mean 
 BuYlefque and DrcUtng Rhimes^ which are fo 
 fafhionable of late, and are the Corruption of 
 Poetry, for they ridicule the bravefl and moft 
 Heroick Actions of the Antient Worthies, they 
 deride what is Manly, Serious and Grave, and 
 fcandalize fteady and fober Vertue, as well as 
 the noble Vein of Poetry. Mens heads are 
 fo light, and their Brains fo frothy, and with 
 all fo Prophane that we may expeft they will 
 turn the Scripture into Travefly^ and give us a 
 Mock Hiftory of the Bible, not to tell you that 
 fome great pretenders, to wit, did once attempt 
 ir. I think my felf therefore obliged to caution 
 cur Gentlemen againft this Vain and Ridiculous 
 kind of Verfifying, as well as againfl: that fpecies 
 of Writings which I mentioned before. They 
 both of them have a bad influence on Manners, 
 but efpecially the former, becaufe they contain 
 in them m.ore Images and Idea's of Evil and 
 Vitious things. Therefore 'tis a fhame to fee 
 how 2:ealoufly thefe Books are fought after, how 
 diligently they are turned over, how laborioufly 
 they are thumb'd, and how extreamly they are 
 delighted in, as if they were the bell and choicefl: 
 
 of 
 
i88 The PREACHER. 
 
 of all Recreations, and as if it were (what is 
 ufually faid and thought) a great Crime in a 
 Gentleman or Lady to be ignorant of Romances, 
 but a greater and unpardonable one to defpifc 
 them. I wifh our Publick Teachers would choofe 
 out fome fit opportunity to convince them of 
 the contrary, and it would become even the 
 Pulpit to remonftrate againft a practice that is 
 grown fo common, and fo fafhionable in this de- 
 generate Age. 
 
 2. Stage-Flays^ or the Entertainments of the 
 Theater^ whether Comical or Tragical, as they 
 are now managed in thofe Publick Houfes (for 
 there may be an Innocent and Lawful Repre- 
 fentation of Perfons and A<ilions in a Dramatick 
 way) are not to be numbred among thofe Recre- 
 ations which ought to be permitted to Chriftians, 
 yea to any Perfons profeffing any meafure of 
 Morality. For thefe places are the Shops of 
 Impiety and Impudence, where Perfons of both 
 Sexes, of different Ages, of various conditions, 
 are daily corrupted ^ efpecially Young Men and 
 Virgins, the hopes of the Nation, are apparently 
 endangered, and frequently ruined by the Licence 
 of the Theater. I had glanced upon this iu the 
 firft Part of the Preacher^ but now I will beg leave 
 to enlarge upon this Theme, becaufe I appre- 
 hend it to be very Seafonable in thefe our times, 
 v;herein Perfons are more than ordinarily ad- 
 difted to the love of the 'Sta^e^ and in fome 
 neighbouring Places make it their Diverfion even 
 on the Lord's Day. But at prefent I fpeak chiefly 
 of our Stage-Plays at home, which all Sober 
 Judges condemn as unlawful : for here both the 
 £ar and the Eys are debauch'd 5, the former bc- 
 
 c^ufe 
 
The Third Part. igp 
 
 caufe they hear the vilcfl: pranks related, and 
 the methods of Villany gracefully fet off. They 
 are iaftrufted in the fouleft Vices, and taught 
 the worfb Circumftances of them. They hear 
 Vertue condemned, and Religion fcoffed at, and 
 facred things turned into Ridicule. But more 
 efpecially thefe Theaters prove the Schools of 
 Obfcenity ^ and thofe Filthinefles which ought 
 not fo much as to be thought of, are there 
 loudly rehearfed. The latter likewife, viz.. the 
 Eye is no lefs corrupted by thefe publick Shews 
 and Spectacles, for here by feigned Adlions ex- 
 pofed to view they are taught Real Vices : and 
 the efteds of Lufl: become V'ifihk in adual Re- 
 venge, Murder and Bloodfhed. Here is repre- 
 fented to the Sight all manner of Lewdnefs; 
 and the impudent Behaviour and Gellures of the 
 A«^ors teach Vice more effedlually than their 
 Tongues. Thus through the Ear and Eye, the 
 Souls of Perfons arc wounded, their Minds are 
 infeded and debauch'd, which is the moft per- 
 nicious kind of Debauchery. 
 
 Some excufe this fort of DiverCon, becaufe 
 it prevents other Debaucheries. Gentlemen 
 may by this means be kept from Drinking and 
 Gaming, here they may fit foberly a great part 
 of an Afternoon, and not be ingaged in the 
 mad Frolicks of the Town. But is it r^ecejfary 
 that they muft be either at a Tavern or a Play-^ 
 Houfe .' Or is it a lefs Vice to be intoxicated 
 with Lull and Vanity than with Wine ? Cer- 
 tainly the Excefs is equally bad on both fides, 
 and therefore equally to be avoided. As to the 
 Theater, this may be juftly faid of the frequent- 
 ing it, that it is defignedly to expofe ones fclf 
 
 to 
 
I90 T^^ PREACHER. 
 
 to Temptations, it is venturing on the Devils 
 own ground, and he * confefTcd himfelf con- 
 cerning the Woman who had been at the 
 Theater, and thence returned PofTefTed. It is 
 voluntarily to hazard our fafety, it is a will- 
 ful indulging of folly and Lewdnefs, it is a 
 Palpable nourifhing of Effeminacy , and it is 
 the way to Proftitute our ihame and honelly : 
 or at leaft, to go purpofely to one of thofe 
 Houfes is to refolve to be Idle and Vain, and 
 tlnconfcionably to waft our precious timeo 
 Wherefore an Eminent Man left this Advice 
 to one of his Sons , f Go not to Stage-Tlays : 
 they are a mofl }rofufe waftwg of Time, In fliort, 
 the Theaters are both a great Difgrace to Chri- 
 Itianity, and a Hindrance to it, and no Good 
 Man or Good Chriftian can frequently repair 
 to them with a fafe Confcience. 
 
 If I feem to determine too feverely in this 
 matter, I have ( befides the Eeafom before al- 
 kdged) the Antient Councils and Fathers of the 
 Church to back me. They often exprefs their 
 utter diflike of the Common Scene^ both as to 
 the ji^ors and Spe^Iators, The former were 
 reputed Scandalous Perfons , and accordingly 
 II were denied the Euchariil. A Comedian or 
 A(^or of Plays fliall not , if lie would turn 
 Chriftian, be received into the Cliurch unlefs 
 he renounce his ProfefTion , faith the Council 
 
 of 
 
 ♦ In meo earn inveni. Tertul. de Spe^^actilii* 
 \ 7//^ffe Hales\ letter to a Son. ^ 
 li Dccict. /. 2. Tit. 5. 
 
The Third Part. l^I 
 
 of * Eliberis. St. Cyfrian f complains of a 
 Stage-Player who had embraced the Chriftiaa 
 Faith, and yet followed his former way of li- 
 ving, that is, though he appeared not on the 
 Stage himfelf, yet he taught his Art to others. 
 The Pious Father reprefcnts this as Scandalous 
 and UnfiifFerable, and that fuch a one was not 
 to be in the Communion of the Church. And 
 in II other places he peremptorily determines that 
 the Scemci and Hijlriones are not to be admit- 
 ted to the Sacred Myfteries. Whence it is 
 evident that the Profeffion of Puhlick A(^ors 
 on the Stage was thought to be Vicious, yea 
 and Infamous. As for the latter, the Spe^iw 
 ton of thofe Plays , and the Tlays ihemfelves^ 
 they are cenfured and condemned by feveral 
 Writers of the Chriftian Church, as * fheophi* 
 lus of Antioch^ -^ Clement of Alexandria^ Tertul^ 
 lian de Speiiamlis ^ Minntius Felix ^ La^antius- 
 Amhrofe^ Jerom, \\ St. Chryfoftom with great 
 Zeal reproves the People of Antioch and Co«- 
 fiantinopk for their reforting to Plays and Co- 
 medies, that kind of Sport being ufual in thofe 
 Great Cities. St. * Auguflin was bold to fay 
 that Stage-Plays were more Abominable than 
 Idolatrous Sacrifices offered to the Pagan Gods* 
 In his ConfeJJions he with a great grief and 
 
 regret 
 
 * Can. 6i. 
 t Epilt. 66. 
 
 II Epift. lo. and 6i ad Eucrat. 
 
 * Ad Autol. /. 5. 
 
 I P«dag. /. 5. 
 
 II Ilomtl, I. 7^ 17. in Matt, Horn] 32. and s8. in 
 Johan. Horn, 1 7. in Eph. & alibi. 
 
 * De Civ. Dii, L 2. c. 7. Vide Epift. y. ad MarcsHin^ 
 
192 The PREACHER. 
 
 regret refleds on bis going to Plays when hg 
 was a Young Man , and on the great Hurt 
 he received by them. Againlt Comedies and 
 Comedians you will find ^ that Excellent Wri- 
 ter JfidoYe of Telufium fpeaking very earrieftly. 
 And Lallly, I might mention the Imperial Law^ 
 which cenfures the Theaters as Scandalous and 
 Infamous, as may be feen in the Theodofian Code 
 and other places. 
 
 I know feme have thought that thofe Good 
 Men, the Fathers of the Church difallowed df the 
 Theaters only becaufe of fome Idolatrous Shews 
 in them (to which St. Auguflin chiefly might 
 referr) and therefore that thofe Spedtacles which 
 are not Itained with Idolatry, are not difap- 
 proved of by thofe Fathers. To this I an- 
 fwer that the Plays and Shews among the P^- 
 gms (particularly among the Romans) were of 
 three forts. The Firft kind were Games m 
 Honour of the Gods or Goddejfes, as thofe that 
 were called Captoline^ Circenfian^ Floral^^ Cereal^ 
 &c. Whence vv^e underftand that their Tlays 
 were a Piece of their Religion : fo that an uiiior 
 was a kind of a Trieft ^ a Theater a Chapel or 
 Temple: to frequent the Stage was a kind of 
 Worfhip. The Second kind was Fencings which 
 was of feveral forts, but the worft was that 
 which ended in killing one another. The 
 Third was Common Stage-Players , in way of 
 Comedy or Tragedy. The Pagan World was 
 taken with nothing fo much as thefe : both in 
 Greece and Rome this Diverfion was infinitely 
 
 Charming,- 
 
 * Lib. 3. Epift. 3}6. lib. 5. Ejafi 4^^ 
 
the Third Pdrt. j^^l 
 
 €bariDing. Now , any one that Perufes the 
 Writings of thofe Holy Men before mentioned 
 Ihall find that they fpeak not only againft the 
 Firfl (bit, which was Grofly Supferftitious ^nd 
 Idolatrous, and the Second which was Bloody 
 and Cruel, but the Third alfo, which was of 
 the fame kind with the Scenical Entertainments 
 on the Publick Stages at this day. Againft 
 frequenting of thefe the Fathers plainly de- 
 clared, and forbad the Primitive Chriftians to 
 vifit thofe Shews, and the Reafons they gave 
 were becaufe they were Lewd and Vitious, 
 and excited and nourifhed all manner of Difor- 
 ders by a plaufible reprefenting of the frauds and 
 crafts of llfurers,the dalliances of Lovers,thc wild 
 pranks of Young Sparks, the Avarice of Old 
 Mifers, the Particular diforderly Praftices of 
 Merchants, Soldiers, Servants, Parafites, ^r. 
 which are fo many Inftrudtions in vice and 
 folly. 
 
 It is true the Fathers inveighed againft the 
 Stage becaufe of the Idolatry mixed with it^ 
 but they Condemned it for other reafons alfo^ 
 viz., the Licentioufnefs of the Perfons that adl- 
 cd, and the.Wickednefs of the things aded, 
 as may be feen in the Writings of the fore- 
 mentioned Antients. They more particularly 
 remonftrated againft the frequenting of Stage- 
 Plays, becaufe it was a renouncing of the So- 
 lemn Renmciation of the Devil dnd the Pomps of 
 the World , as we may fee in ^ TertuIUan and 
 -f- Cyprian, And fo Chryfofiom and Salvian 
 
 O and 
 
 
194 T^h^ PREACHER. 
 
 and others exprelly declare that thofe Diverfi* 
 
 ons were a direct Violation of their Baptifmal 
 
 ' Yea, the Wifelt and Soberefl of the Tagam 
 themfelves difallowed of the Theatrical Sports. 
 * Tlato fuffers no Pky-houfes or Adlors in his 
 Commonwealth, -f* Jriftatk forbids the feeing 
 of Comedies to Youth. Solon , the famous 
 Greek Sage^ and Governor of Jthens^ llridlly 
 forbad them becaufe they corrupted the Youth. 
 The Lacedemonians would fuffer neither Co- 
 medies nor Tragedies to be adccd in their 
 Country, as Plutarch relates. Seneca was an 
 Enemy to the whole bufinefs of the Spe6iacks^ 
 and doomed them as ft the Bane of Good Man- 
 ners, Vakrim Maximus tells us that the Ko- 
 man Senate voted the Publlck Theater to be 
 Deniolifhed, as that which Debauch^ed the Ro- 
 wan Youth •, and the Cenfors of Rome ordered 
 the pulling of it down. And it is certain that 
 the Aftors in thofe places were looked upon 
 as a Vile and Contemptible fort of Men, yea, 
 as Scandalous and Opprobrious among the ^o- 
 mans. Even Ovid^ when he began to think of 
 Reforming advifed the utter SupprelTion of all 
 Piiys: 
 
 ^ Vt tamen hoc fatear^ Ludi quof^ femina pro'- 
 
 (bent 
 Ncqiihiae^ tolli tota Theatra juk. 
 
 Thus 
 
 ■* PoIitJG. lib. ic. » 
 
 ■\ i^olit. /. 7. c. 17. 
 
 ll N liil eft tam d-immfum bonis tnoribus qasm in 3- 
 liquo Sp?(5taculo dcfid^re. Epy't^ 7. rtde N^, St^i^eJK 
 !ih. 7. c. 31. 
 
The Third Part. 195 
 
 Thus you fee what has been the Opinion of 
 Chrijlians and of Heathen Moralifls concerning 
 this fort of Entertainment. iVe have little 
 reafon then to fpeak in their behalf, efpecially 
 at this time when the Stage is fo corrupted 
 and vitiated, as all Wife and Sober Men" com- 
 plain. Nay, it is confelfed by the very Poets 
 tbemfelves^ who contrive the Diverfion of the 
 Theater, that the defign of their Plays Is to 
 Reprefent Vice as Genteel and Fafhionable, and 
 becoming Perfons of Wit and Honour. Not 
 only to adt the part of a Fool or a Buffoon 
 is the Entertainment of the Stage; not only 
 barely to unman a Mans felf is the allowed 
 fport and paflime, but there are things more 
 direftly Pernicious and Mifchievous than this^ 
 for the two main Ingredients of the Plays at 
 prefent are Lafcivioufnefs and Prophanene/s^ which 
 alone arc Sufficient to Contribute towards the 
 Corrupting of this Age. But the Stage (as I 
 have fuggefted before ) is alfo in other points 
 intolerably Vitious, fo that no Vertuous Per- 
 fon can addiift himfelf to it, and continue (b 
 long, for all manner of V^ice is fet forth to 
 the liking of the Spectators , and Vertue 
 is difgraced and laughed it. Hence the The- 
 ater becomes a Publick School and Nnrfery of 
 Immorality, where Wickednefs is openly taught 
 and profelled , where the fenfe of Religion 
 is Induftrioufly Rooted out, and where all De- 
 bauchery is Rampant. From whence it follows 
 that Publick Shews and Comedies cannot pafs 
 among Chrijlians truly fo called as a fitting and 
 lawful Recreation. 
 
 O 2 1 
 
ig6 r/;^ PREACHER. 
 
 1 vvifh therefore that thofe who have ac-' 
 ciifliomed themfelves to this Plealure would 
 tread in the fteps of that Great and Good 
 Man, Judge fliks^ * who (as he tells us him- 
 felf ) thought " when a Young Man and Stu- 
 '* dent at Oxford^ he was much delighted with: 
 " this fort of Sport, he loving Wit and Gallantry, 
 " yet he foon correded himfelf, and made a 
 " folemri Refolution or Vow never to fee a 
 '* Play more , which he molt ftridly obferved 
 ** ever after. From the Authority and Pradice 
 of fo Wife and Experienced a Perfon I would 
 offer this Advice, that thofe who have Mif- 
 fpcnt their Hours in the Profecution of this 
 tlnlawful Pleafure, would for the future aban- 
 don ic. And as to Puhlick Authority^ it is the 
 wifh of sll Men that are Makers of Sabriety, 
 that as the Stage-Plays were heretofore put 
 down by an Ordmavtce ^ fo now they may be 
 forbid by an Act. For it is the reproach of 
 a Civiltz.€d Country, and that boafts of bemg 
 CbtfiiJii^ that fo Unjufliliable a Diverfion goes 
 uGCorrefted. And if the Minillers and Preach- 
 ers of onr Church would Publickly Shew their 
 diflike of it , and produce their Arguments 
 againft it , this might make w^ay , I hope, 
 for a Reformation as to this Particular. Far 
 be it from us to follow the Example of 
 'I one of our Fundion, who Induftrioully de- 
 fends going to Plays, and fpeaks in the Com- 
 mendation of them : This [ fear hath Encou- 
 raged too many of his Brethren to read Plays 
 
 as 
 
 * His Prir.'*c to the DifcomfesoftheK^^ouledgeofCod 
 ^nd cur f^lvei- 
 
 I Fricnd!-y Debate P. 137. to p 14*^ 
 
The Third Part. 1 97 
 
 as* much as any other Book, and to frequent 
 the Stage without any remorle. 
 
 3. The fame that was faid of Stage-Plays 
 may be faid of Dice-Playing^ as it is ufed com- 
 monly by Gamefters, namely, that it is an Ua- 
 juftifiable Diverfion. I know fome have thought 
 it Unlawful becaufe there is Chance or Lonery 
 in it, and on the fame Account they Condemn 
 all Vlaying at Cards, viz. becaufe it is a Game 
 of Chance. For this reafon Afabomet in his Al- 
 coran forbids Cards and Dice as AbonJiuhlc 
 Sports: I fuppofe lie doth fo becaufe Fatal 
 NeceJJlty is h\% Principle. O^ the Time fcore 
 the Tttrks difallow of playing at Chejj^e^ think- 
 ing it depends wholly on Chance: but truly 
 Chejfe is fo Serious a bulinefs that it cannot 
 be called a Recreation properly, therefore I fay 
 nothing here of that. But as to what I ai- 
 iedged againQ: Cards and Dice ( not only by 
 Mdjometans y but fome Chrijlians ) in refpe^t 
 of Chance or Lottery^ which they fuppofe to be 
 in thofe Games , and therefore are rendred 
 Unlawful, I will endeavour briefly to reprefent 
 the Truth of this matter. Lottery or cafting of 
 Lots is threefold, i. JDivme ^ and by God's 
 command, and therefore mult not he ufed but 
 ia Great and Weighty matters, as it is al- 
 ways in Scripture. 2. Diabolical^ i. e. fuch as 
 the Gentiles ufed in a Magical way, and ia 
 their Divinations. None will queltion the 
 Unlawfulnefs of thefe. 3. Civil or FoUtick , 
 made ufe of in choofmg of Officers, as among 
 the Athenians and Romans of old, and the Ve* 
 Ketians and feveral Corporations among our 
 felres at this day : which being in Weie,hty 
 
 O 3 CPD- 
 
198 The PREACHER. 
 
 Concerns may be allowed. Now there remains 
 the Lottery u fed in Flaying^ which hath no af- 
 finity with any of thefe, but only (as Playing 
 at Bov;ls, or the like Exercife) is Cafual as 
 to the Event ^ which in my Opinion makes it 
 not Unlawful. Befides^ the forefaid playing is 
 not xvholly Fortuitous^ but depends on the Art 
 and Indtiftry of the Players: whereas in Lot- 
 tery there is no place left for Mans induftry 
 and cunning in the leaft. This is a fhort Ac- 
 count of the matter, but notwithftanding this 
 I hold playing at Cards and Dice ( as it is 
 made ufe of generally) to be no Chrtjlian 
 Diverfion or Recreation^ but extremely Vicious 
 and blameable, and that for thefe enfuing Rea- 
 fons. 
 
 I. It ufually provokes Faffion; it ingenders 
 Wrath and Anger • for few Men arc Contentedly 
 beaten and calmly lofe their Money. Hence 
 com? Quarels, thirfting after Revenge, Wounds 
 ^nd Slaughter. 
 
 2i It is frequently attended with Prophane 
 Imprecations and rafh Oaths, and the breach of 
 them at the fame time, with Blafphemous Lan- 
 guage belched forth in extremity of Paffion. 
 Whence it is a Maxim agreed upon by the 
 Canonifis and Civilians , ? -4 Cannfter is always 
 frefum^d to Bhfpbeme. 
 
 .3. Cheat- 
 
 Mafc^ird dc Probat. Vol. i- 
 
The Third Fart. 
 
 199 
 
 3. Cheating is its ufual Companion: for whea 
 fair Play will not do, they count it no crime 
 to ufe that which is foul, and^ by all the Ar- 
 tifice they arc Mafters of to win the Game or 
 Sets. 
 
 4. It- generally wads their Revenues and 
 Eftates, for befides their Great Ventures which 
 are commonly followed with Great LolTes, the 
 Luxury and Riot which are the Attendants of 
 Gaming muft needs impair their Incomes , be 
 they never fo Plentiful. But the Devil is con« 
 tent that they (hould be great Winners fome- 
 times, only that they may be enticed to con- 
 tinue this loofe way of living, 
 
 5. It ingages them to keep the Lewdeft 
 Company that can be had ^ it brings them in- 
 to converfe »nd familiarity with Men of de» 
 fperate fortunes, and as defperatc Principles 
 and Pradtices. 
 
 6. It unmercifully devours great portions of 
 that Time which ought to be fpent in another 
 manner. Thefe are the known Evils of Gaming, 
 and which make it an Unlawful Diverfion. 
 
 If you fay, it is hard the Thing itfelf fhould 
 be Condemned becaufe of the j^hufe of it, I 
 anfwer, when we cannot well divide the one 
 from the other, in fuch a cafe the Thing mull be 
 difallowed for the fake of the ill life of ir.- 
 Seeing this kind of Sport is generally attended 
 with thofe Evil Circumftances before named, 
 nd is never feparated from all of them, for 
 O 4 thcfe 
 
aoo The preacher: 
 
 thclfe very reafons it is not a Diverfion of 
 Good Report, but is OfFenfive and Scandalous, 
 and hath always, cfpecially Dice-flaying^ been 
 decried by the fober part of the World. A 
 Dice-player was excluded from being cither 
 a Judge or a Witnefs according to the Tbalmu^ 
 fiick Law. Dieing hath been forbid by Chrifti- 
 an Emperors and Councils , as by the General 
 Council at Con/lantinople under Juftinian, and by 
 the Provincial Council of Eliberis^ and the pe- 
 nalty was Excommunication. And the 75th 
 Canon of our Church forbids Clergy- men to 
 play at Dice^ Cards or Tables ^^ and calls them 
 Vnlawful Games. And Pagans^ no lefs than 
 Chriftians, (hewed their diflike of this fort of 
 Game, yea counted it infamous, as we may ga- 
 ther from TuUy^ Philip. 3. Ovid de Arte aman- 
 di lib, 3. Suetonius in jiuguft, c. 71. The ^0- 
 ntans forbad it by their' Laws, or elfe we 
 (hould not read in Horace of f vetita legihus 
 alea. And I could prove that other Countries 
 did the fame, which is an Undeniable Argu- 
 ment that they thought this to be an undue 
 Recreation. The People oi Japan never play for 
 Money, but are punifhed feverely if they do, 
 faith Tavernier. t Another tells us the like 
 of the Turks, And to conclude. Playing at 
 Oice being wholly for Gain^ and that which 
 inany Live upon, it is not to be lliled a Diver- 
 fion or Recreation^ but rather a Calling : and f3 
 indeed the Gamefters make it , and for that 
 
 very 
 
 * Lib. 5 Ode Zt. 
 i Monficur dc Xjco* 
 
The Third Part. foi 
 
 very rcafon it is egregioufly faulty and Vi- 
 cious. 
 
 We are concerned then to warn People of 
 the Evil and Danger of this Sport, and efpe- 
 cially to exhort Parents and Governors of Fa- 
 milies to keep Touth from the knowledge and 
 Pradice of this Pernicious Exercife , left they 
 find it to be Aftually fo when they arrive at 
 Years. 
 
 It may juflly therefore raife any Mans Won* 
 der who reads what a late Writer hath di- 
 lated in his Thoughts of Education^ where he 
 advifes Parents to teach their Children to Game^ 
 and to Play at Dice ^ the fitfl thing they do: oa 
 which he fpends four Pages. It is true he 
 would have them learn the Letters of the Al- 
 phabet by this, but who knows not that this 
 will bring them up to Playing and Gaming^ and 
 caufe them to afFedt it in the remaining part of 
 their Life? If they handle the Die fo foon , 
 they, (according to what he obferves himfelf 
 of the genius of Children ) will not forget 
 afterwards to lliake their Elbows. However 
 in Prudence a Wife Tutour would not Entruft 
 them with the Dice, 
 
 To conclude this head of my Difcourfe, the 
 pernicious prai^liee of Gaming is now become 
 one of the moft Prevailing Vices of this Age 
 not only among thofe of the greateft figure' 
 but even among fuch as are of a lower rank! 
 The Country, as well as the City and Court, 
 is infefted with this Poifonous Difeafe, and if 
 it be fuffered to fpread with impunity, it will 
 be the Bane of our Nation. Wherefore I call 
 upon my Brethren to cry aloud againft this 
 Pcftilential Evil , and to be very ftrious and 
 
 earnelt 
 
202 The PREACHER. 
 
 earneft: in reproving offenders of this kind % 
 and to be fure that none of them give a bad 
 example Themfelves. 
 
 4. There is another Recreation, viz.. Dancing^ 
 which is much prized by fome, of which let 
 me fpcak a few words. Dancing was in ufc 
 Antiently in the Eafl , and even among the 
 People of God, the Jem^ who at their Fefti- 
 vals and Solemn Times of Rejoycing were 
 wont to Praife God in the dance ^ as the Pfal- 
 mift fpeaks. But I am not aiTured that thefe 
 Dances were in Artificial Meafures, as thofe 
 are which are in ufe with us at this day, but 
 it may be they were Untaught motions of the 
 Body, and a kind of leaping and skipping up 
 and down in a free and pleafant manner. 
 As for Dancing now ufed according to Art, 
 fo far as it is helpful to a good Mien and be- 
 haviour, fo far as it gives a Comely and grace- 
 ful Deportment of body , it is commendable 
 and lawful, and in fome Perfons very neceflary. 
 Alfo, as it is a moderate breathing and gentle 
 exercifmgof the Body, for pleafure and healths 
 fake, and likewife as it is a mutual entertain^ 
 ing of friends when they are met to rejoice 
 with one another en fome very folemn occafiou 
 of Joy, as at Weddings, and fuch like choice 
 times of mirth, if care be taken that lewd 
 and obfcenc Companions be not mixed with 
 them, fo far, I conceive. Dancing is not blame- 
 able and Vicious, but may be reckoned a harm- 
 lefs Difport and Diverfion, But when there 
 is not this care taken, and cfpecially when 
 this Excrcife becomes Frequent, it ccafes to be 
 fo, for to be very much given to it is of ill 
 
 fame; 
 
The Third Part. 10} 
 
 fame; it is then a token of Vanity, Immodcfty 
 and Lightncfs. Whence it is that fome An- 
 cient Comcils (hew their diflike of it, and feme 
 of the ^ Fathers Condemn it. Yea , Pa^an 
 Writers reprefent it as Difgraceful and of ill 
 report. For tho' it is true the Debauched 
 and luxurious Greeks approved of it , yet the 
 ftayed and fober Romans diQikcd it. In a Wo- 
 man it was looked upon as a Bad Character, 
 thus given her by Sallufi^ that fhe was immo- 
 derately addi(5ted to Singing and Dancing, In a 
 Man efpecially it is Approbrious and Ignominious, 
 and an argument of Effeminacy : whence Lucius 
 Murena was impeached by Cato for having 
 been feen to Dance when he was in Jfia, In 
 feveral places in Tullys Orations this is objeifled 
 to thofe he pleads againft as on Effeminate 
 and Unmanly Thing. 
 
 Bat the Mixt Dances of Men and Women, 
 without choice, are always very Dangerous, 
 and therefore no fober and wife Man will 
 fpeak in their behalf, but on the contrary ut- 
 terly Condemn them. Againft thefe Lewd 
 Dances, Balls and Malques Cardinal Borromeus 
 and Monfieur de Rhoez. have exercifed their 
 pens very notably, ftiling thofe Sports no Or 
 ther than that Invention of the Evil Spirit, 
 the nurfe of Senfuality, and the Deftrudlion 
 of Souls. We are told that the Poifon which the 
 Tarantula leaves in the Body is difcuifed by 
 Dancing, but in the prefent cafe the moft fa- 
 tal Poyfon without doubt is difperfed into the 
 
 choiceft 
 
 ■ * Chrytbft. Horn. 48. and $6. in Gen. and in 14. Mat* 
 A'JguItm, cent. Peliiian- csp. 6. and in Ff.il 3». 
 
ao4 T'he PREACHER. 
 
 choiceft part, the mind, which by this Exercifc 
 is moft deeply infedted and invenom'd. I wifh 
 this maybe ferioufly confidered ia this our Age, 
 wherein Mafquerades. Balls and Dances are in 
 fuch high efteera , to the great Scandal of the 
 Chrtflian Religion, which gives rules of greater 
 Stridnefs than any other, and to the endanger- 
 ing of the Publick wcllfarc. Thus I have ex- 
 amined feme Recreations generally made ufe 
 of, and have prefumed to give my Cenfure 
 of them, but I fubmit all that 1 have faid to 
 the Judgment of the Wife and Pious. 
 
 If it now be asked what are thofe Relaxa- 
 tions and Refrefhments which are undoubtedly 
 Lawful and Honeft, Commendable and Inno- 
 cent, I anfwer, All thofe that have none of 
 the undue Qualifications of the Diverfions be- 
 fore fpecified. And further to fatisfy the 
 forefaid demand, I will mention thofe Particu- 
 lor IntermifTions and Divertifements, whether 
 bodily or mental, which we are fure may 
 harmlefly be made ufe of, according to the 
 Particular Conditions and the Different Genius 
 and Employ of Men in the World : for Recre- 
 ations muft be fitted to thefe , or elfe they 
 deferve not that name. 
 
 f/V/J, The Studious may divert and recreate 
 themfelves by the Chart^e of the'tr Studies, If 
 they alter their Subjed, and infifl: not long 
 upon any one, they do by that relax their 
 minds and Spirits, and give forae Eafe to 
 their Thoughts. The reading of Hiflory and 
 fostry are a fort of Recreation after more fe- 
 rious Contemplation?. Witty Qjieries and Pro- 
 blems, Inventions in Phyfick, Gardening, Aftro- 
 
 noipy, 
 
The Third Part. 10$ 
 
 liomy, Geometry, Mechanicks, and any Refear- 
 chcs of the like nature that are not crabbed 
 and puzzling, yield a very acceptable Diverlion. 
 Facetious Writers are foraetimes to be takca 
 into our Hands, as well as the Gravefl Au- 
 thors. We may Innocently divert our felves 
 with fuch Ingenious Attempt** as Jriftophanes^s 
 Birds^ Lucianh Fly^ Ovid's Nut^ Jpukius^s ^fs^ 
 Sir Ihomas Move's Praife of Folly ^ Cornelius ji-^ 
 grippal Encomiafticks on a Female^ and on, &c^ 
 Cardan's Fanegyrick on Nero^ and his Praife of the 
 Gout. 
 
 And even the Gravefb Writers will fome- 
 times be a little Sportive, and Exercife their 
 faculty in trying what can be faid in a bad 
 Caufe. Thus we have Jfocrates's Encomium oa 
 Bufms and Helena, and the Jefuite Turnerh 0- 
 ration on the praife of Ehriety, They will fome- 
 times handle matters of a light and jocular nature, 
 Witnefs Homefs Battle of Frogs and Mice, and 
 Virgil's Gnat, Suetonius who writ of the C^/^5, 
 writ alfo of the Grecian Plays , faith Suidas ; 
 to repair the lofs of which Menrfius hath gra- 
 tified us with his Gracia Lftdibunda. The fame 
 Author, as * Servius tells us, writ of the Plays 
 of the Boys, No lefs a Writer than Minutius 
 Felix in his OOavius defcribes the Epojlracifmus, 
 that Boys Play which is fomewhat like ours of 
 Duck and Drake. There is Lip/ius's Encomium 
 of a Dog, Jofeph Scaltger's Flea, Bifhop NalTs 
 Mundus alter & idem: and it were cndlefs to 
 recount the Pleafant Divcrfions of this kind 
 
 which 
 
 ♦ In j£n' y 
 
2o6 The preacher; 
 
 which Men of great Worth have furnifh'd us 
 with : fo that the moft ferious Student may re- 
 create his Thoughts without laying afide his 
 Books. 
 
 Or if this rank of Men would proceed to a 
 Truce with their Bookifh Employments, they 
 may betake themfelves to fome little fort of 
 Handy-work or Mechanicks, as was ufual among 
 the moft Contemplative and Scholar-like Men in 
 the Eaftern Countries, and particularly among 
 the Hebrew Doctors, whence it was the faying 
 of Rabhan Gamaliel ■^, The ftudy of the Law is 
 heft with fome Handy -craft- Diver fton joined with it^ 
 viz., for exercifmg the Body, and keeping it in 
 health. Or the Studious and Contemplative, 
 to give themfelves a more flirring and lafting 
 diverfion, may Travel either in their own Coun- 
 try, or abroad, making ufeful Obfervations and 
 Remarks on Variety of Objeds that prefenc 
 themfelves to them. 
 
 Secondly^ Men of great Buftncfs and TrajJlcJi 
 111 the World may conveniently divert themfel- 
 ves by the f^ariety &f thctr j^ffairs. For as the 
 change of Studies is to Thinking and Scholaftical 
 Perfons (of which I fpoke before) fo the Ake- 
 ration of Employm.ents is to the Man of an Adive 
 Life: it is a good Diverfion, and generally it is 
 the beft: for he is a happy Man that can make 
 his Bufmefs his Recreation, his Employment his 
 
 Pleafure^ 
 
 Pirk. AvQth. ca^. t. 
 
The Third Part. 20-7 
 
 Pleafure, his Calling his Refrelhment. And this 
 is done by Diverfity of Scenes which this kdcot 
 is concern'd in, for as One of the Ancients hath 
 rightly obferved, ^ What hath no mixture at 
 all is always naufeons and hurtful. So Manm 
 it felf, the moft delicious and palatable Food, 
 became loathfome when they had no other 
 (excepting a few Qiiails once) for Forty Years. 
 One conftant Diet glutts, and is unacceptable. 
 But on the contrary, the mingling and temper- 
 ing of things with fomething clfe renders them 
 acceptable and delightful : whence it is that the 
 Changing of Employments becomes in fome mea- 
 fure Chearing and Recreating, and continues to 
 be fuch, with the addition of fome fmall Di* 
 verfions which I fhall mention afterwards. 
 
 Thirdly^ the cafe of Labourers 2Lnd Ordinary Me^ 
 chanicKs who get their Living by continual 
 toiling and drudging, is different from others, 
 and therefore to be confider'd apart with rela- 
 tion to the matter that is now before us. For 
 fuch Perfons as thefe need not the fame.Diver- 
 tifements that others do, for their Bodies being 
 continually in adtion about their work, it is not 
 requifite that they Ihould be entertained with 
 corporeal Exercifes in way of Recreation : but 
 the bell and moft proper Relaxation for them is 
 Sitting ftill and Refting thcmfelves at conveni- 
 ent times, together v;ith feafonable Sleep, for 
 the recruiting of their loft Spirits: and if in the 
 interval of work you can bring them to take 
 
 pleafure 
 
 PJu(. Sympuf. 
 
2o8 the PREACHER. 
 
 pleafare itt reading fome good Book, (if they 
 are capable of it) and in Conddering and Re- 
 volving what they read, you have compleated 
 their Recreationi 
 
 Fourthly^ As to Noblemen and Gentlemen^ and 
 fuch as are very ^*c^ and Wealthy^ though they 
 are generally moft folicitous about Recreations 
 and Pafs-times, yet of all Perfons they have 
 the leaft reafon to be fo^ for Recreations are 
 for fuch as have great bufinefs^ either to exereife 
 their minds or bodies. Something to divert thefe 
 U ncceflary after Thinking and Carefulnefs. after 
 Toiling and Labouring^ after the labour of the 
 Body and of the Mind. Some Recreation is 
 needful to divert their Thoughts and Cares, and 
 to give fome eafe to their outward Man. But 
 jnolt of the Perfons of that figure I am now 
 mentioning ftand in need of neither, for they 
 feldom fuffer any fatigues of Body, and unlefs 
 they be advanced to the Helm, and are promoted 
 to Publick Service, are not overburden'd with 
 thoughtful Cares. And bcfides, Providence hath 
 made their very Life a Recreation^ and therefore 
 they need not be in fearch after it. Their E- 
 Itates and Revenues furnifh them with all things 
 that are delightful and pleafant, fo that indeed 
 their great care fhould be that they be not over- 
 loaded with Pleafures, and furfeited with the 
 delights o^ the World. 
 
 The mofl: fuitable Pafs-times, as I appre* 
 hend, for Perfons of High Birth and Great Eftates 
 are the Reading of Law and Hlflory^ which are 
 accompanied with an ufeful Diver (ton, and a 
 pleafant Pro^fit. The former gives a mod ra- 
 
 irittiing 
 
The Third Part, ^tod 
 
 villiing profpeiH; of the Grand Principles of Rca- 
 Ion and Right, which are the Bafis of all Go- 
 vernment, and the Sinews of all Laws. It yields 
 them the pleafure of knowing how they are ruled^ 
 and how they may rule others : it inftrufts them 
 how to maintain their Right, to fecure their E- 
 llateSj and to increafe them lawfully, anci like- 
 wife how to deal with unjuft Aggreflbrs and 
 Invaders. The latter is, as One of the Ancients 
 calls it *, the Bock of the living which repre- 
 fcnts to them the Series of Times, and an ac- 
 count of all paft Adions ; it is the Trumpets 
 that raifes the dead out of their Graves, and 
 fets them before us, and preferves the memory 
 of all their Atchievements. This cannot but 
 be a Delight of a very high nature, and wor- 
 thy of thofe generous Minds to whom I com- 
 mend it. When they have tailed fome of this 
 Pleafure (and not before) they may inhanfe and 
 improve it by vifiting foreign Regions, and 
 taking notice of their Laws and Manners, and 
 whatever is cbfervable and excellent among 
 them. 
 
 Fifthly^ Warlike Perfom arid Men of Arms have 
 their peculiar and proper Diverfions, fuch as 
 may difpofc ihem for Martial Employments^ 
 fuch as exercife their Limbs, and make them 
 hardy, and fit them for War and Service in the 
 Field, for the defence of their Countrey. Some 
 of thofe ^creations which may be laudably 
 iifed by others would be Effeminate in them^ 
 P becaufe 
 
 ♦ Bi0A(^ l^«V7tfy, otihTny^ mfitfiiifQ', &C. Nictf* 
 ChoniaN Anmh 
 
oio The FR E ACHER. 
 
 becaufe they are to be converfant, according to 
 their Charai^er, about nothing but what \i 
 Manly and brave. The proper Diverfion, as 
 well as bufincfs, of Warriors is to acquaint them- 
 felves with fuch Men or Books as may improve 
 their kiiowledge in Feats of Arms, Fortification, 
 Gunnery, Engineering, Magazines, Arfenals, 
 Mines, Stratagems, Skirmifhes, Battles, Regular 
 Encampments, Sieges, taking of Cities, <b'c. 
 
 If I (hould fpeak particularly of Married Per- 
 fons and fuch as have Children^ it might be truly 
 laid that they have Diverfion enough, peculiar 
 to themfelves. A Man's IVife^ if (he be as (he 
 fhould be, is his befl Recreation^ for all Com- 
 mendable Pleafures are in fuch a one. All De- 
 lights are fumm'd up in an Agreeable Spoufe. And 
 if Wedlock be crown'd with the blefling of 
 Children, who prove fuch as they. ought to be, 
 there is the accefficn of another ineftimable De- 
 light. The Grave Socrates beltrid the Kobby- 
 Horfe with his Boy, faith Valerius M^xitms. The 
 Great /^gcftlatts did fo with his little Children, 
 iaith FkiiaYcb. And when this latter was taken 
 in this pofture by one of his Friends, he (as 
 rhnt Author relates of him) defired him to 
 fufpend his Cenlbre of him till Ire had Children 
 of his own \ knowing that then it would be de- 
 termined on hisftdei^ namely, that Parents dlf- 
 porting themfelves with their little Ones, is 
 one of the moH natural and innocent Recreations 
 that Married Perfons arc capable of. And more 
 cfpecially this is the Female's Entertainment :■ 
 whence it was not impertinently ask'd by one 
 who law the Women Play with Monliesy whe- 
 ther they liad anv ChHcirenf 
 
 Lajify, 
 
The Third Part. 21 1 
 
 Laftly, There are yet other Diversions ^nd In- 
 termiflions which are in common to rrjoft of tliofe 
 Perfons whom I have already named, and which 
 may be thought prober to fome of them, and to 
 others whom I have not mention'd. Such are" 
 walking, and taking the Air, and thereby gent- 
 ly fanmng the l.ungs, and exercifing the Limbs 
 and Joints. Jrijlotk walk'd up and down when 
 he taught his Scholars: and there were other 
 Philofophers that difputed walking, and there- 
 by made their Study a kind of Divcrfiori. Some- 
 times it will be convenient to mend our Toft 
 pace, and to run. Or if our Feet be not fo 
 pliable, then we may exercife our felves with 
 getting on Horfe-back, or with riding in an 
 open Chariot or Coach. Thofe that find it re- 
 quifite to move their Bodies more violently^ 
 may try the harmlefs Sports of Tennis, ot 
 Bowling, of Leaping, of flinging the Bar, 6"f. 
 or even Hunting and Couriing; or, thofe that 
 are enclined to ftay within Doors may entertain 
 thsmfelves with Reading or Writing, which 
 after otkr Employments, will ferve as Diver- 
 fion. 
 
 Or they may talk of fome Pkafant Suhjc^^ 
 which will create innocent Mirth and extorr 
 Laughter ^ [ fay Laughter^ which is one of the 
 Choicell and moll Natural Diverfions which 
 Mankind (and no other Creature befidesj is 
 capable of. This Exercife is lafeful to (hake the 
 Midriff and Ltings, and the Mufcles of the 
 Brcall, and therefore is a very Healthful Di- 
 verfion, and certainly very Innocent if it be 
 ufed JLiwi:uily^ that is, moderately and on ]uji 
 ? a DccafioHSt 
 
2it The PREACHER. 
 
 cccajiujn. A very Serious and Grave Author 
 ftaih obferv'd tliat * Laughter may be ufcd to 
 very Profitable purpofes : and he tells as, '{' 
 that LycuYgus^ the Grave and Sober Lawgiver 
 of the Spartans^ would fometimes abate of bis 
 Gravity, and Sacrifice an Hour to Laughter. 
 For it is not to be doubted but that there are 
 fomc matters in Converfation which will admit 
 of harmlefs Mt/th and Jefiing. But becaufe here 
 we are apt to be miftaken, I will particularly 
 enumerate the feveral wajs of giverfion in this 
 kind. 
 
 f . There is Satyr ^ or the Biting Jefts^ which 
 are an Innocent fort of Wit, if rightly vifed. 
 Yea, it is very requifite x>n fome Occafions : the 
 Perfons and Adions of fome do really deferve 
 it, and it fits them well : fo that 'tis almoft In- 
 jufticc to deny them it. Such are the Self- 
 conceited and Arrogant, who vaunt their No- 
 tions or their Deeds, tho* they be of no Value, 
 vea tho' they merit Contempt. || It is not un- 
 reaibnable, faith one of the Ancient Writers 
 of the Chriftian Church, to qualh the unman- 
 nerly pride of fome Men, who pretend to be 
 Wife above the reft of the World, *tis not ab- 
 ^ furd to do this even in a Merry and Jeering 
 way. Such Perfons fhould do well to read what 
 is Engraved on Pafquin's Statue, Fruere falibus^ 
 
 \ [n vita Lyc.irgi. 
 >i:Atu-^" "Caip hJiAV nyi7if'i\ Juliin. Mar. Epilt. ad Zcnaiiv 
 
The Third Pan. 2!J 
 
 infulfe^ tit bene fafias. There is a fort of Mea 
 that a Man fliall meet with frequently, who 
 are very troublefomc with their bold prctea- 
 iions, but the belt of it is they are foon con- 
 futed, and it is by Laughing at them ! Things 
 not worthy of a ferious Confutation may be 
 derided. Holy Scripture feoffs at the abfurdity 
 of fome Mens doings. Elijah made a Mock ot 
 Ba^il and his Votaries. Solomon fuits his Stile 
 to the Young Scoffers Sarcalticks, Hejoyce O young 
 Man in thy Youth. We refped: Foppery too 
 much by a ferious Refuting and Gravely dif- 
 proving it. But then this mult be faid that our 
 Satyr muft not be fpent in Scurrilous Reflcdtions, 
 in Reproaches and Contumely, in Slander and 
 Defaming. The Mirth that is made by thefe 
 is utterly unlawful, and no fober Man will be 
 an Advocate for it. it was rightly faid by 
 Plutarch concerning this Scommatick and Jnvcdive 
 Wit, ^ that he who cannot ufe it cautioufly, 
 artificially, and opportunely mulb not ufe it ac 
 all. 
 
 2. All Ohfcene Jefis are to be banifhed from 
 •the Converfation of Mankind. Here without 
 any doubting or refervc it mull be pronounced 
 that they are Vicious. Therefore the Apofllc 
 condemns that Jejling which is coupled with F/7- 
 thinefs^ Eph. 5. 4. that is, fuch Jelling as is 
 Wanton, Unchafte and Lewd, if you will needs 
 call this Wit, it is the Scum of it, 
 
 P 3 3. Irrc^ 
 
 
s?f4 r.^^ PRE A CHER. 
 
 3. Irreligms and Frophane Jejls muft be no 
 part of our Recreation. Nothing of Vertue 
 and Goodnefs mufl be derided. It is un- 
 fuiFepble to break a Jeft on Scripture or any 
 Divine matters. That Wit is from Hell which 
 plays with Holy things, and fports with Religi- 
 on, efpecially the Chriftian. Celfus^ Juliarr^ 
 Porphyry^ Luciarr^ were of this Tribe : and we 
 have great numbers of fuch Scoffers in this 
 Age. They get the repute of Wits araongft 
 their Party for abufmg God and Religion, and 
 prophaning the Sacred Writ by applying the 
 Words and Sentences of it to Vain or Irreligi- 
 ous Senfes, and Drolling on the Mylteries of 
 our Faith, and turning all things, never fo Sa- 
 cred, into Ridicule : and thus they refolve to 
 go down to Hell Jefters and Buffoons. 
 
 4. All Light and Frothy Jefl'mg^ which is a 
 part of the Idle words which our Saviour faith 
 are to be accounted for at the lafl Day, is juftly 
 to be cenfured by us. This Jelling is join'd 
 with fooU^ talking^ Eph. 5. 4. that is, fuch as is 
 altogether Vain and Empty ,and is a mark of Folly 
 and Indifcretion, and doth not Edifie in the 
 leaft. All fuch v'ain and Ludicrous Jefting is 
 unlawful. This Loofe way of jocular difcourfe 
 doth not befeem the Gravity and Serioufnefs of 
 Chrillians. It takes off the Bridle from the 
 Tongue, and makes it hang loofe, and become 
 Petulant. 
 
 . But now if you can abflradl from all thefe 
 forcmentioned faults of the Tongue, that is, 
 Scurrility ^ Ohfcmty^ Fro^iavsnefs and Ltvity ; you 
 
 may 
 
The Third Pan. 215 
 
 may be fatisfied that your Facctioufnefs and 
 your Pleafant Jells are not blamcabk, but arc 
 Innocent. And efpecially if they be w€ll timed, 
 and if they be not attended with Vain Glory, 
 and Afl^edation of Applaufe, and if they be not 
 Frequent and Common (for a Chriftian mult 
 not be like /'^w, who is pictured always Laughing) 
 and laftly, if neither the Hurt nor the Vices of o- 
 thersadminifter to their Mirth, I apprehend that 
 they are Harmlefs, and may be ufed as a Recreation 
 or Dlvafjori, Accordingly we read that feme of 
 the Wifeli: Men have diverted thcmfelves and 
 others in this way. Xtnopbon brings in Cyrus 
 talking pleafantly with his Soldiers ^. Socrates 
 and other Greai Philofophers delighted to en- 
 tertain their Friends, as well as to refrelh thcm- 
 felves, with Fiacetious Speeches. Cato^ Ldius^ 
 Scipio mix'd innocent Jells with their Serious 
 matter. Tully had a good knack of Pleafantry 
 and Urbanity, and fo had the Emperour -^«- 
 gt^fius^ and accordingly we have the diverting 
 Sayings of both thefe Perfons recorded by A<fa' 
 crobius in his Saturnalia^ Book 2. Gh. 3 and 4. 
 And 'tis well known that amongfl the Votaries 
 of the ftrid Inllitution of Chrtjliamty^ i, there. 
 have been thofe who have by their Example 
 commended to ns a Franknefs of Converfation 
 even as to this Particular, and their Writings 
 are fharp and piquant, and abound with inno- 
 cent Raillery againft Jews and Gentiles^ as Jufiin 
 Martyr^ Tertidl'um^ Origen^ Minutms Fclix^ Ar-^ 
 
 P 4 mhhs 
 
 cjvi^t'r^'i^'i^t. Xcnoph. Mcmor^bil. lib» ^« 
 
 -# 
 
%\h The PREACHER. 
 
 fifkim^ Laflantius^ Julius Firmicus^ Gregory Na^ 
 
 fJanzjCJi^ and others. 
 
 Mufick may be reckon'd amongft the Plea- 
 fant Entertainments of Tvian's Life, aad may be 
 ufeful to foroe as a good Refrefhment. Drinking 
 a Glafs of Wine^ or other Liquor with a Friend 
 is fervicable to the fame purpofe. Feafling is 
 fuch, but it mufl be rare, for Eating and Drink- 
 ing at our Ordinary Meals are our conjlant Re^ 
 creations. At which to be Chearful is laudable^ 
 fo we exclude not Religion, for whilft we feed 
 pur Bodies we may take occafion to refrefh our 
 Souls. Luther^s Table- Difcourfes are an Inltance 
 of this. Among the harmlefs Divertifements 
 of humane Life, Tobacco may h«ve its (hare, for 
 tho', like other things, it be unlawful in the 
 Excefs, and apparently Endangers the Bodily 
 health by corrupting the Stomach, by blunting 
 its natural Keennefs and Appetite,by over-heating 
 the Brain, and exhaulling the noutifmng Juices, 
 and tho'itbefots Thonfaods every yc3r,yet taken 
 with reafon and meafure it is voted to be a great 
 jRefrefher^ and is an innocent Companion without 
 Company. There is a Million of Suffrages to 
 back this, and a great part of them is of thofe 
 that are fober and impartial in their Judgment, 
 and therefore we can't well oppofe it. 
 
 To conclude this Enumeration of Particulars, 
 Sleep and Qiiiet Repofe are the great Chearers of 
 Nature, and the (landing Pleafurcs of Man's 
 Life : for Indulgent Providence hath vouchfafed 
 R^frefhments to us in the Night, as well as in 
 the Day. When we feel no Pleafure, then we 
 are in the heighth of it. Thus I have fhewM how 
 we may lawfully Recreate our (elves, I have 
 briefly pointed to thofe Intermifnve Exercifcs 
 
 which 
 
The Third Part. 217 
 
 which arc fitted to the Minds and Bodies of 
 Men, and which are unqueilionably harmlefs. 
 
 Now from what hath been fuggefted, this is 
 the Natural Inference, That we by the forcfaid 
 Rules ought to try our paft behaviour, and make 
 a judgment of it ; and if v;e find we have offend- 
 ed in the ufe of Pafs-time?, that we Repent of 
 it, and (which is the main thing to be urged) 
 that we be very Cautious and Circumfped in our 
 practice for the future. There is no fuch thing 
 intended as Anchoreufm^ abandoning the Con- 
 verfe of the World. I am not exhorting any 
 one to Immure and Cloyfter himfelf up, and 
 abjure the Society of Mankind, and with it all 
 Pleafantnefs and Chearfulnefs. No : the prefent 
 Advice is only this, that he would be Upon 
 his guard whenever he mingles Converfation 
 with the World, and entertains himfelf with 
 the Delights of Life. Let him fatisfie himfelf 
 as to the Lavofu.lnefs of the Recreations he ufes, 
 and let him be careful to ufe them lawfully. He 
 muft prudently make choice of them, and fee 
 that they be innocent, moderate and ufeful, and 
 that they have all the other Qualifications which 
 the preceedingDifcourfe takes notice of. That 
 was an excellent General Rule given by the 
 famous rlatonick Philofopher ^, I require fuch 
 a Pleafure as Vertue difdains not to accept of 
 for its Lackey. And that was yet a more noble 
 Rule given by the Apoftle, f Whethtr you Eat 
 or Drink^ or whatfoevcr you do^ do all to the glory 
 
 of 
 
 O 
 
 ♦ 7tt(U)7yi( jUfxeu v.JhvT]^ iv iK A'TA^iwcei cCfSTii OTA Joy 
 *trli p^FSa^i. Max. Tyr. Difl^ 15. 
 t 1 Coi- 10 3 J. 
 
2i8 n^ PREACHER. 
 
 of God, Our very Repaft and Pleafures, our 
 natural and corporal Rcfrelhments (as well as 
 all other Adions of our Lives) mult be pioufly 
 direded to the Honour of the Eternal Being : 
 we ought to confecrate and hallow all our En- 
 tertainments with fincere Intentions of Glory- 
 fying God, with real defigns of exalting and 
 magnifying his Name. And thus we may ferve 
 and pleafe the Supream Lord of all, whilell we 
 are employed even in the common Actions of 
 Life, and are pleafmg and gratifying our felves. 
 And thus doing we ihall never in all our Mirth 
 and Sports commit any thing unbecoming Chri- 
 ftianity. 
 
 And we ought the rather to attend to this 
 Advice about our Recreations^ becaufe, though 
 they feem to be mean in themfelves, yet they 
 have a great Influence on our Lives, 
 
 H<t nug<t feria ducunt 
 
 In maU, 
 
 Thefe light and ludicrous Diverfions are fre- 
 quently intrcdudions to very folemn Evils and 
 Mifchiefs. For this is certain that the very 
 Sports and Diverfions of a People, are Indica- 
 tions of their Serious Deportment, and give a 
 tincture to the moll ftated anions of their 
 Lives. Nor is it to be wondred at, feeing they 
 bear fo confiderable a part, and have fo large a 
 fhare in their Converfation, whence they cannot 
 but have a powerful Afcendant over it, and 
 make great alterations and diforders in it. 
 
 Hence 
 
 ♦ Ilorat. 
 
The Third Part. 219 
 
 Hence it is that our fenfual Deli^^lits and Re- 
 frcfhments are fo frequently ftain'd with Sin and 
 Scandal • our Corporeal Pleafures defile our 
 Thoughts, infedt our Minds, and even our 
 whole Man. Wherefore we are highly con- 
 cern'd to look after our Recreatwm^ and to ad- 
 raitof none that are Undue and Unlawful. We 
 are to urge it upon our felves that the Body 
 niufl not be pleafed v/ith the difpleafihg of 
 Reafon, and the Divine Author of it. The 
 J^oman Writer could fay, • Recreation is -that 
 Leifure by which Vertue is recruited, not by 
 which it is made to vanifli. Our Bodily Plea- 
 fures were appointed to promote thofe that 
 are Spiritual and Divine, and therefore we 
 fhould always make this ufe of them. And to 
 effefl this, we ought to make Religion our Chief 
 and Ultimate Delight, and ever to efleem it 
 as fuch, for here are the moft Refined and Ex- 
 quifite Pleafures, the mofl Harmlefs arid Inno- 
 cent Reflections, the moll Excellent and Noble 
 Entertainments, fuitable to the Nature of Ra* 
 tional Creatures, and fuch as afford, in the Re- 
 fledion, the highelt fatisfadlion and ravilh-r 
 ment. 
 
 I think 1 need fay no more on this SubjeiS*, 
 and 1 believe what I have faid will convince 
 my Brethren that it was neceflary to have 
 treated of it, and that they are obliged to re- 
 mind their Charge of being very Cautious in 
 the choice of their Recreations : and the rather 
 bccaufe 'tis obfervable that many offend in this 
 
 very 
 
 • Otium non quo cvanefcit Virtas, fed quo rcacatur, 
 '4/. M^x. de Otio laudato, L S. c 8. 
 
220 The PREACHER. 
 
 very thing who in fome others are InofFcnfiVC* 
 For 'tis generally thought that Recreations are 
 of an indifferent nature, and that there is no 
 downright Vice in them. Wherefore thofe 
 that are Publick Inftrudtors of the People are 
 to reftifie Mens Apprehcnfions as to this, and 
 to call upon them to be very Wary and Cir- 
 cumfpedt, and to take care that even their 
 JDiverfions be harmlefs and Lawful as to tbem- 
 felves, and that they be fuch as give, no oc- 
 cafion of Sin to others. 
 
A 
 
 VINDICATION 
 
 OF 
 
 Some Pafl&ges 
 
 I N TH K 
 
 Firft PART 
 
 OF THE 
 
 preacher; 
 
 From the Unjuft Ex- 
 ceptions and Cavils 
 
 of Mr. LiGHTFOOT 
 
 and others. 
 
22} 
 
 A 
 
 VINDICATION 
 
 O F 
 
 Some PaflTages 
 
 I N T H E 
 
 PREACHER: Sec. 
 
 OON after my bte Difcourfes faw the 
 light, I w^s fiercely infukcd by fotne of 
 my Brethren of the Clergy, who having 
 taken up an Irreconcileable diflike of 
 what 1 had Written, refolved to let me know 
 their angry Refentments. This was but what 
 1 expeded, for they could not but be very 
 Uneafy and extremely Nettled when they be- 
 held that Eabrick, which they had been ereding 
 above there Forty Years, Undermined, yea, 
 blown up. It wounded them under the fifth 
 Rib that I attempted to redorc and retrieve 
 fome of the Cahinian Dodtrines. Wherefore 
 it was debated who fhovild attempt to Anfvvcr 
 my laft Books : and afccr a profound lllencc, 
 the firll Refolution was that the Task fhould 
 be fufpendcd, and that it misht be free to 
 
 J' 
 
424 ^ fwdication^ &c. Or, 
 
 Talk^ but not Write againll what I had publiHied* 
 Pern were profcribed, but Tongues were left to 
 their liberty. This was thought Advifcable, 
 left they fhould too apparently proclaim their 
 Folly in defending a Caufe which had been fo 
 often baffled. They were wifely Confcious that 
 they might be involved in Difputes which they 
 fhould not be able to Manage. Wherefore 
 they chofe rather to fit down , and not em^ 
 ploy the Prefs. But the Pulpit was left free, 
 it was lawful there to vent the Paflionate Fer- 
 ment which had been raifed in their minds 
 by reading or hearing of my Papers, and they 
 let it fly in Ahuftve La7iguage^ the Detail of 
 which I fcorn to trouble the Reader with. 
 
 l^iM this I can bear very well, becaufe I am 
 fatisfied that Applanfe from fome Perfons h a 
 Scandal and Difgrace. For a Man to have their 
 Good Word , is a Reproach. To be com- 
 mended by them, is to be a confefled Delin- 
 quent. Therefore Tm well pleafed that I 
 have, not deferved their Praifes. And on the 
 contrary, there cannot be a greater mark of 
 Credit and Honour than to be difliked by 
 them. We glory in having fuch to be our 
 Ccnfurers and Condemnors, as one of the An- 
 cient Fathers faid in the like cafe. A Man may 
 as certainly know by thefe Mens rejllefs Oppo- 
 fing of fome Dodtrines, that they^re True, 
 and are from God and lead to him, as if an An- 
 gel from Heaven came and alfured us of it. 
 
 But all this while there was no Pen bran-* 
 difhed againft me. Therefore it was after-' 
 wards deeply confulted among their Party 
 whether they fhovild not alter their former 
 Refolution, and Write^ as well as Treach againft 
 
RejleBions on Mr, Lightfoot, &c, 225 
 me. And accordingly a City-rreackr is faid 
 to have been propounded to undertake the Task : 
 but by otheis the work was dcvolv'd on a 
 Perfon or two in a certain Society. But thefe 
 motions were foon quafhed, and 'twas nnani- 
 moufly refolved to Hire one to do the bufinefs • 
 and who fliould it be but the IVedly Pamphle- 
 teer? One known to the World to be Falfe and 
 Perfidious in his Relations of Matter of Fact ; 
 one who profefTedly deals in Fictions and 
 Shams, and hath a long time hardned himfelf 
 in this Pradice, as if his Caufe were to be car- 
 ried by Effrontery and Falfhoodj one who hath 
 been a long time employ 'd to appear for a 
 Sunk Caufe ^ which none elfe dared to Hand 
 up for i one who hath the Shamelefs Confidence 
 to put off his Reader with Stale and Thread- 
 bare Stuff naufeoufly repeated every Week , 
 and to offer no more than what hath been 
 faid on thofe Heads by his Party a thoufand 
 times , and as often anfwered and confuted. 
 After this rate of penning, he may Write a- 
 gainll any thing or Perfon till Doomefday , 
 but then meet with his juH: reward for it. 
 
 Another, a Learned Divine in the IVeJl^ 
 will take it ill if I fhould pafs him by without 
 taking nolktoi his Printed Letter to me^ which he 
 difperfed among the brotherhood in Vindicati- 
 on of the IVhole Duty of Min, i had the Fionour 
 heretofore to receive feveral kind Epiflles 
 from him, wherein he w^as wont to approve 
 of my Performances, much above what I could 
 expert, and even to an excefs. But now I'in 
 fallen under his Difplealure, and mult never 
 hope to come into favour again, becaufe I had 
 jfaid in one of my late Books that ohe Reafon 
 
226 RefleEth'as on Mr, Lightfoot, &c* 
 xohy the jo rveli knovon Boo\^ the Whole Duty of Man^ 
 is applauded and cried up by fome^ is hecaufe it doth not 
 trouble Ahns Heads with the Principles of Chriftianity^ 
 hut runs all upon the Practical part. Now, who would 
 not exped that this Learned P^indicator (hould go to 
 work to prove that That Book is Stocked with fuffi- 
 cient Principles of our Holy Religion, and that it 
 is not taken up altogether with that part which 
 refers to PraElice ? But I find no fuch thing : 
 all that he hath to reply is this, that that Author in 
 his Preface to his Book fpeaks of the Three Offices 
 of Chrifl^ and that in one of his Prayers he owns 
 the Reflraining , Inciting and y^ffifiiyig Grace of 
 God. Thefe are all the Principles of Chrifiianity 
 that the Letter- writer could mufter up out oithe 
 Whole Duty of Man. Wherefore let any unpreju- 
 diced Man Judge whether my Cenfure of that 
 Book was Prodigious Vnjufl^ as this Reverend 
 Gentleman is pleafed to term it. He adds 
 that mofi certainly Chrifiianity confjfls Wholly in 
 TraBice: which is exactly according to the Ge- 
 nius of this Prefent Age, which negleds and 
 vilifies the DoBrines and My ft cries of the Chri- 
 flian Religion, but makes a fJ.^ew of magnifying 
 the Pradice of it. I confefs I did not think 
 to have met with this from the pen of fo 
 Learned a Divine, who hath publickly afTerted 
 and earneilly contended for fome of the Grand 
 JPrincipks which are peculiar to the Chriftian 
 Inflituticn. 
 
 Next, I am attacked in Form by Mr. Light- 
 foot^ a BcdfoYdflme Divine, who with wide ftridcs 
 skips from one Page of my Book to another, 
 •and culls out what parts of my Preacher he 
 pleafes to make his Remarks on. He hath ta- 
 ken a good deal of time, three Years , to frame 
 
 and 
 
Reflections on Mr, Lightfoot, &c. 227 
 
 and fhape them, for his want of Truth and 
 Sincerity in feveral paflages of his Remarks for- 
 bids us to give credit to him when he faith 
 f7iy Book is lately come in his way. 'Tis not to 
 be doubted that this Piece hath been a long 
 time on the Anvil, and I fear there hath been 
 a neglect: of fome Parochial Duties^ that fo this 
 Work might be followed with the greater care 
 and Application. We may fee that he hath 
 confiilted his Brethren pretty much , for he 
 fpeaks their very Senfe, and exprefTes it iri 
 the fame words that fome of them have been 
 heard to fpeak: and fo upon the whole we 
 mud look upon this Pei'^ormaDce as the Work 
 of many heads ^ and confequently we may expert 
 Great things from it. Mr. Lightfoot reprefents 
 the Generality of the Fraternity, and it is pro- 
 bable was fct on by fome of them, and there- 
 fore in Replying to him^ I make Account that 
 I Ihall anfwer them all at once: and that is 
 the Reafon why I Enlarge fo much on his Rc^ 
 marks^ they being not only his, but the Re- 
 marks of the Whole Party, and accordingly 
 we ihall here fee what is their United Strength, 
 
 I had faid in my Treacher that there wants 
 fome reformation of our Pulpits ,, which this Re- 
 marker doth not fo much as attempt to confute, 
 but plays upon it, and tells us that he believes 
 ^tis generally thought that there never was better 
 Preaching fmce the Reformation^ p. 2. Here is 
 a pretty Put-off with a Jingle about the v^ord 
 Reformation^ and thereby he (hews what he intends 
 to do in his following Remarks .^ that is, to 
 Trifle. But as to the bufmefs, in good earneft 
 there is no body denies that we have had Ex 
 ^client Preachers, and Admirable Sermons, and 
 QL 2* «^en 
 
228 Reflectiof7s on Mr, Liglltfpot, &C. 
 
 even Foreigners have come hither to purchafe 
 them, tho' of lace I don't hear there is any 
 fuch thing: nor is it denied that feveral of 
 the Englilh Clergy at this day are very Emi- 
 nent for their Gift of Preaching. No Man 
 hath a greater Elteem and Honour for thele 
 than I have, and I wifh their Numbers ia- 
 cveafed. Yet I had juO: ground to complain 
 that our Pulpits need Reforming ^ for 1 take it 
 to be a confiderable fault that we every day- 
 multiply Difcouries about the Truth of the 
 Chrijlian Religion^ as if we were Preaching to 
 mere Pagans and Infidels^ and not to Clmjlian 
 Auditors. I will fpeak, my mind freely, I look 
 upon this continued way of Preaching as one 
 great Caafe of that Deifm which reigns among 
 us at this time: for many have been enclined 
 to think that if the Chrijliin Inflkution were 
 really True and Solld^ it needed not to be Ter* 
 petually Proved and Demonjlrated\ and accordingly 
 this Conflant infifting on the proof of Chriflianity, 
 together with the fhallow Arguments madeufe of 
 by fome for it, begets in fome iMens minds a Doubt- 
 ing, and then a Disbelief of the Chriilian Religion 
 and of all that is Revealed. I take this to be one 
 Rife of the Infidelity of thefe times. 
 
 And then there is another Pulpit-fault, which 
 Advances it, nnmcly, that tho' we talk fo fre- 
 quently of tlie Truth of Chriftiamty^ and make it 
 2 Common- 1^ I ace, yet we boldly utter from the 
 Pulpit and Prefs fuch Affertions and Doctrines 
 as are Inconfiftent with the DoL^rines of Chri- 
 flianity^ and the plain difcoveries of the New 
 Tellament, as well as of the Old. If the 
 Reader pleafes to look back to the Third Gene- 
 ral Head in the foregoing Difcourfes, he will 
 
 find 
 
Kepciions on Mr, Lightfoot, &c, 229 
 find fome of thofe Aftvtims fet down : which 
 truly I Ihould not have muflered up in that 
 formal manner, if Mr. Lightfoot had not told 
 the World that I reproached the Pulpit when 
 I faid it needed Keformation. And I leave the 
 Reader to Judge whether I have miftaken the 
 meaning of thofe Authors whofe words I have 
 quoted, as this Champion of theirs every where 
 Complains, he being tsught to fay fo by fome 
 of his Brethren. But the plain Truth is tlii? 
 thefe Men were refolved (for their own Credit^ 
 as they thought) to fuggeft fomething againft 
 my Performance, and they pitched upon T^bis^ 
 which truly is as little as 1 could expeft from them. 
 They knew that nothing is more Eafy than to 
 fay I miftake and mifreprefent the Senfe of the 
 Writers I quote : but none of them but our 
 prefent Remarhr hath had the courage to at- 
 tempt to make this good ^ whom 1 hope to 
 make Afhamed (if fuch a thing be pclTible with 
 him) of his bold exploit, and to let the World 
 fee that he and his Accomplices are the Alifre- 
 prefent ers^ and not I. 
 
 I had faid that the defjgn of the Sacred Volume 
 is to exalt the Divine Will and Sovereignty^ and to 
 dehafe the high thoughts and rtafonings of frail 
 Mortals : but he leaves out a Principal word in 
 the former Clanfe, tho' he pretends to exct(7 ^uo- 
 tation^ and blames mc for not obierving it, and 
 he wholly omits the Latter part, which clears the 
 foregoing one, and fo he thinks to blmd the Rea- 
 der by fnch Unlawful arts as thefc. P. 2, A 
 little Ingenuity and Honejly would have been 
 feafonable here, if it could have been had : but 
 we mufl look for no fuch thing from this 
 Writer in his whole Progrcfs, for his fctting 
 9w3 out 
 
3|o Reflet iof7s on Mr^ Lightfoot, &c. 
 
 out thus 111 at Firfi is a prefage of what he intends 
 to do aftcrw.'irds. 
 
 I had fa id that then is fome fufpicion of our 
 falling back again to the Old Pointy which he fup- 
 pofes is Pofcry^ which any other Man who is 
 no Conjurer might as luckily have guefTed. 
 But he faith there is little (he doth not fay no) 
 Ground for this fufpicion, and he thiuks he 
 proves it by adding that many of thofe very 
 Perfons whom J find fault rvitb^ for deferting the 
 JDoClrinci of our Churchy did in the time of danger 
 (land up bravely in its Defence. P. 3. This Wri- 
 ter pretends to know Mens Hearts, as when 
 he tells the Reader afterwards what was my 
 Defign in writing my Books, and now here 
 he is certain that it was in the Hearts of thofe 
 forefaid Perfons to Hand up bra?tly in Defence 
 of the Church. I do not deny it, but may 
 not he and fom of them miftake the Church 
 Revenues and Incomes for the Church} 
 
 It cannot but be obferved how Perverfe this 
 Writer is in his Comment on Bi/hop Wilhjns's 
 words in his Ecckfiufles which I quoted, for 
 tho* the Bifhop in his Lift of Sound and Ortho- 
 dox Divines reckons up the Chief Calvinijis 
 both abroad and at home, yet this Rem^trker^ 
 p. 4. will not allow it to be the Bifhops Judg- 
 ment that thofe Calvinifls arc Sound and Or- 
 thodox, by which he would argue the Bilhop 
 to be falfe and infmcere, tho' at the fame time 
 he owns he hath a great value for the Bifljop's 
 Judgmejit^ and it will go as far with htm as mofl 
 Mens : But fuch grofs Inconfiflencies as thefe 
 are common with Mr. LightfoQt^ and I muft not 
 ftay to take notice of them all. Only here it 
 Play be asked, what Ihall wc fay or think of 
 
 fucb 
 
Rrflec7io»s on il/r. Light foot, &c, 2JI 
 
 fuch a Writer as this, who cannot write fix 
 lines without Contradifting himfelf? 
 
 What is fuggcfted by him than /?/y7;o;> Wil- 
 kins d\d not prefer the Calvinijls before the Lu- 
 therans for their found Judgment , is confuted 
 without any more a do from that Bilhop's 
 declaring in plaia terms his Judgment for the 
 Calvinian Dodrines: ^ 6W, faith he, might 
 have defigned us for Feffcls of Wrath , and then 
 we had been eternally undone^ without all pojftble remedy. 
 There was nothing to move him in hs^ what we 
 lay all together m the general heap cf Mankind, 
 It was his own t^rce Grace and Bounty that made 
 him to take delight in us, to chufe us from the reft^ 
 and to fever us from thofe many thoufands in the 
 IVorld^ who fhall Perifh Everlaflingly -. and accor- 
 dingly he directs us in our Prayers to thank 
 God for this mercy of Eledion. Here is Calvinifm 
 with a Witnefs, not to mention other paflages 
 in the Bifhops Writings; and theicferc if Mr. 
 Lightfoot fpoke true when he faid the Biflwps 
 Judgment will go far with him^ it mull go with 
 him to Geneva: and yet we fee he is bound 
 for another Quarter. There is no end then 
 of difputing and grappling with fuch an Oppofer 
 of himfelf, as well as cf the plain Truth. 
 
 He tells us P. 5. he is fure Bifhop Andrews 
 was no Calvinifl. Which is as raflily faid as the 
 red:, for if he had been more converfant ia 
 his own College Library^ he might have met 
 with a Mamfcript there that would have cor- 
 refted his Appvehenfion: for from thence 'tis 
 
 0.4 evident 
 
 * of the Gift of Prayer, c, 28. 
 
232 Rf^flecfw^s 0^ Mr. L}ght^ooty &c. 
 
 evident that Bifliop Andrews agreed with the 
 Archbifliop of. Carittrbury , Dr. Whitgift^ as to 
 the Main, about the Lambeth Articles^ and fub- 
 mitted his Judgment to the Determination of 
 that Prelate : which any Man that hath read thofe 
 Articles will fay is enough to evince the Bi- 
 ihop to have been no Enemy to Calvinifm^ 
 and to fhew that when our Remarhcr faith he 
 "vs fure he was no Cahinifi^ his Affurance out- 
 runs his Reafon. 
 
 'As to Bifhop Andrews^ Sermons which are 
 Printed, they are generally preached on fiich 
 Particular Publick Occafions when it could not 
 be expeded he fliould handle the Points we 
 fpeak of, and therefore they are unreafonably 
 rnentioned by the Remaxhr : but yet there is 
 his Sermon of Jufti fie ation^ among thofc others,, 
 which fhews what his fentiments were concer- 
 ning the Imputed Rightcoufnefs of Chrifl^ and the 
 Imputation of our Sins to him / which are plain 
 flrokes cf Cahinifm. But if there were no 
 fuch pafKjges in this Bifhops Writings, and it 
 could be proved (which never yet was) that 
 he was no favourer of the Calvinian Dotftrines, 
 I don't fee that this is any thing to the Re- 
 markerh purpofe^ for what if there was one 
 Bifhop ill fov.r and twenty of a different mind 
 from the reft ? 
 
 h\x. Light font faith he doth not fee the Confe- 
 que'nce of what I had faid^ namely , that bccanfe 
 Teaching r\kis abfvlntdy ncccffa^y to the mahi?ig cf 
 a churchy and therefore enjomed in the firjl place^ 
 it mujl jlill be the Chief of the Mimflerial ads^ 
 after tkc Church is made. P. 8. This Argument 
 "proves n'jthing at all ^ he faith. But his faying 
 fo prcves fomcthing, that is, that he hach no 
 ' ' skill 
 
Reflections on Mr Lightfoot, &c. 2jj 
 
 skill in true Reafoning, and in difccrning of 
 Confecjuences^ for tho' thofe he adheres to tell 
 us that there are no Jews and Heathens now 
 among us to be Converted, for all are Cbriftt- 
 ans by Profefllon , and therefore Preaching is 
 not of that neceffity , nor is to have that 
 efteeni which it had in the y^pofiles times, yet 
 one may fee that this is Falfe Arguing , for 
 we have many at this day who bear the name 
 of Chriftians^ but ar« really Infidels^ and in their 
 Lives fhew themfelves to be worfe than Pagans: 
 wherefore there is as much need of Preaching 
 ac this time as there was at Firft : and con- 
 fequently as the Church was at Firft gathered 
 and made by Preaching , fo now 'tis by the 
 fame way to be upheld and increafed. Which 
 is plainly implyed in the Clofe of the Apo- 
 ftles Commiffion, / am with yon alxvay evenun^' 
 to the end of the World^ Matt. 28. 20. We fee 
 then how weakly and raflilyit was faid that the 
 Argument proves nothing at all : and we fee there 
 is good Confequence in this Reafoning, that 
 Preaching was the Chief Ad in the Apoftles 
 times, therefore 'tis fo nov/. This will pafs 
 for good Logick among all but thofe who 
 have a very Mean Opinion of this Evangelical 
 Inftitntion, as he feems to have who tells us 
 that * fiice the greatefi part of ReU^ion is now a 
 days plac'd in Hearing , he is willing to allow 
 Preaching to be part of our Afiniftry, 
 
 He quotes ACts 6. 4. JVe will give our felves 
 continually to Prayer , and to the Minijlry of ths 
 
 rvord^ 
 
 f Dr. NourfeU Vifitat. Scrai. 
 
234 Reflections on Mr. Lightfoot, &c» 
 word^ and then adds, Is here any Acknowledgment 
 that Preaching is the Chitf Minifterial a^ll Is not 
 Prayer joined with it^ nay placed before it? P. 8. 
 I anfwer, tho' Prayer be joined with the Mini- 
 ftry of the Word, and mentioned Firft, yet 
 'tis acknowledged here by the Apoftles to be 
 the Chief MirJjlerial All that is to be attended 
 to, which is the thing I alTerted, and which 
 the Remarker denies. But he would have found 
 that there is no reafon to do fo , if he had 
 eonfulted the Context, and joined the foremen- 
 tioned words to the preceding ones, thus, It 
 is not reafon that we fhould leave the word of 6od^ 
 and ferve tables : wherefore^ Brethren^ look ye out 
 among you feven Men^ &c. But we will give 
 our felves continually to Prayer and to the Miniflry 
 of the Word. Which is as much as to fay. 
 Preaching the Word is a more Noble and Ne- 
 ceflary Employment than CoUed^ing of Mo- 
 ney for the Poor, or Diftributing it to them, 
 and therefore fome Perfons mull be Particular- 
 ly appointed to look after this latter bufinefs: 
 but as for our felves, v^ho are Apoftles and 
 Minifters of Chrift, we rauft wholly mind the 
 former, that is, the Office of Preaching, which 
 it is true is accompanied with Prayer for a 
 BlefTing on that work, but it is the Work it- 
 felf, the Miniftry of the Word (called before 
 the Word of God) which we muft chiefly be con- 
 cerned for, and employ our felves about, for 
 this will take up our whole time. This is 
 the obvious and genuine nieaning of the Text, 
 for we fee that the laft words We will give 
 our felves contiruatly ^ 6:Cc- refer Immediately 
 and direftly to thofe. It is not reafon tloat we 
 fhould leave the Word of God, The Apoftles 
 
 afl4 
 
Reflexions on Mr, Lightfoot, &c, 2J< 
 and Firfl Preachers of the Gofpel had no Cm- 
 YaUi^ but did the Work Tbemfelues^ and they 
 reckoned it, we fee, the Bcft and Principal IVork^ 
 and to be preferred ' to all others. I appeal 
 now to the Reader whether Mr. Light foQt\ 
 fuggeftion to the contrary be not empty and 
 ground lefs. 
 
 He very gravely and magiflerially, P. lo. 
 Chaflifes me for excepting againft a PafTage 
 which I met with in Dr. (and now Bifhop) 
 Wake about Catechifwg and Sermons^ which latter 
 he faith are Exercifes which havc^ he knows not 
 hoxv^ univerfally crept into the place of them^ that 
 is, of Catechetical Exercifes. I thought I had 
 reafon to take notice of this, as a plain difpa- 
 raging of the Office of Preaching. For if it 
 be true that Sermons creft into the place of Ca* 
 techifmg^ then they are Unwarrantable Ufurpers 
 and ought to be turned out : and can it be 
 faid that they uniierfaliy crept into the Church, 
 and yet it cannot be known how'^ Hath not Preach- 
 ing had the allowance of the Governors of the 
 Church, and yet muft be faid to have crept w, 
 and without their knowledge^ Thefe were my 
 thoughts concerning that paflage of this Wor- 
 thy and Excellent Prelate, and he being a Free 
 Speaker and Writer hinifelf will not, I hope, 
 be ofiended at this Liberty which I took of 
 e.^preffing my fentiments. 
 
 But our Retnarkcr faith not a fyllable here 
 on the I^eafon which I gave of my Refleflioa 
 on that forecited pafTage, which plainly (hews 
 that he could not invent any thing to objed 
 againft it, it is fo rational and evident: and 
 yet (as at other times) he muft needs be nib- 
 bling, yea, he fpends three or four Pages in 
 
 quoting 
 
2j6 Reflexions on Mr. Lightfoot, &c. 
 
 quoting fome words out of the Bifliop which 
 are nothing at all to his purpofe, but are Im- 
 pertinent Excurfions. And this by the way, 
 is to be obferved concerning this Remarker^ 
 that where he hath the leafl to fay of any 
 thing, there he is moft Flippant and Talkative. 
 If he had been Sincere, he would have owned 
 that Sermons and Catechifing are very confiftent, 
 and mutually help each other : and one would 
 think that as he would be thought to be a 
 True Lover of the Church of which he is a 
 Member, he ibould have wifhed that the meet- 
 ings of the DiiTenters (hould not be augmented 
 (as certainly they are) by the defed of Preach- 
 ing in the Afternoons in fo many of our 
 Churches. 
 
 He forces himfelf, P. 15. to miftake the 
 meaning of Solomon^ words, Eccl. 5. i. Keep 
 thy Foot when thou goefl into the Houfe of God^ 
 and be more rendy to bear than to give the Sacri- 
 fice of Fools^ merely to evade the fenfe that I 
 fixed on them. For it is plain that the Wife 
 Man fpeaks herq of the Publick Service and 
 Worfhip of God, for 'tis in the Houfe of God^ 
 and lets us know that a Readinefs to hear and 
 undcrftand our Duty , which is by Intruding 
 and Preaching, is to be prefered to the mere 
 Oblation of Prayer, or the like ail of Wor- 
 fliip, which without Hearing, and being In- 
 ftrufted in our duty , and thereupon obeying 
 God's will, is but the Sacrifice of Fools. But 
 our Wife Remarker choofes this latter. 
 
 What he labours to advance on JcJi 6. 2. 
 is already anfwcred. 
 
 He 
 
Reflections on Mr. Lightfoot, &c. 2J7 
 
 He (hews P. 17. that he is unwilling to be 
 at the trouble to exert fo much common fenfc 
 as to underftand plain Englifh, for I having 
 faid that / woM treat of the nature of Preachings 
 not fo much to inform my Brethren of their Duty^ 
 Ai to give laws to myfelf^ he infers that this is 
 Contradidory to what I fay in another place, 
 that / vpould he helpful to others to difcharge their 
 Office aright^ that is, the Office of Preaching : 
 as if thefe two Deiigns in Writing my Book 
 were contrary to each other. Such poor Logick 
 as this could not be learnt in the Learned So- 
 ciety from whence he came: this muft certain- 
 ly have been picked up fince he hath been 
 Rullicated. Nay duller yet, for tho' he cen- 
 fures thofe two Defigns as Inconfifient ^ and 
 therefore both of them cannot be my defigns, 
 yet immediately afterwards he exprefly adds that 
 thefe are two of my Chief Defigns in Writing my 
 Book. Such Manifefl: Contradidions and Ab- 
 furdities doth he heap upon one another. 
 
 But what is the third Chief D^ftgn that I have 
 (for he makes me a very Defigning Man ? ) 
 It is he faith, to cafl an Odium upon fome of my 
 Brethren by TuhliilAng not ordy Real /lifi and fail- 
 ings , but by inifreprefenting their meaning , and 
 charging them rvith thofe things they are Innocent of. 
 Here obferve it is confcfled that our Brethren 
 have Real flips and failings^ and they muft be 
 very Vifible and Grofs ones ( not to be ex- 
 prefTcd by the fofc terms of Slips and failings) 
 if the Rtmarker fubmits to this Acknowledge- 
 ment. And he could not do otherwife, for 
 great numbers of his Brethren f^y as much : 
 and if they fay fo, we may believe them j tho* 
 they are Angry that it was faid by me. 
 
 But 
 
2j8 Reflexions on Mr. Lightfoot, &c. 
 
 But all do not fhew this Paffion , as I cart 
 prove under the hand of a Great Man of our 
 Church, who was pleafed to Honour ine with a 
 Letter of an unufual length , wherein are thcfe 
 Individual words, C"It is very good fervice 
 " to cenfure the plain and evWent failings of 
 " great Men, which in my judgment is very 
 ** well in many things, Particularly Dr. TiWoU 
 *' ion of the rife and original of Chriflianity, 
 *^ alfo Dr. Lucai^ Dr. Va\n^ Dr. Tiiiotfon about 
 ** Idle words: Dr. Tillotfon about the Devils 
 " not Imprinting wicked thoughts, and about- 
 '* Hell torments.- Dr. Pa^n about Inclinations 
 ** to Evil. You did exceedingly well in cenfu- 
 *' ring -borer's Dialogue of the Lord's Day, if 
 ** that be his Do6:rines as you Reprefent it 
 *^ and I have no reafon to believe the contrary, 
 *' tho' I never did fee his Book.^ Afterw«ards he 
 adds, [] '' I believe with yon that becaufe that di- 
 •' ftlndion of denial and A^fortal Sins is abufed by 
 " the Roman Clergy. Dr. Lucas had better have 
 '* gone in the Common tract with the refl of 
 ** his Learned Brethren without the ufe of that 
 '* DiiHndtion.] Again, C " I do not allow of 
 ** Mr. Kettlervelh Interpretation of our Saviours 
 *' Text of Idle words ^ neither do I ,allow of 
 ** Incl'mattons^ &:c. ] Tlrjs far I have this Se- 
 rious Gentleman for my Compurgator, and tho' 
 'tis true in another part of his Letter he a- 
 grees not to fome other Animadverfions which 
 I have made on fome paflages in the Writings of 
 our Divines , yet I queftion not but that on 
 farther thoughts he hath taken off his cenfure: 
 for upon a deliberate revolving of things in 
 his mii,id he cannot but be convinced that I 
 have produced not only the Exprefs Words^ 
 
Reflexions on Mr. Lightfoot, &c. 2J9 
 
 but the Clear Mind and Scnfe of the Authors- * 
 Our Remarker pretends to be of another opi- 
 nion, or rather he endeavours to make his 
 Reader believe fo, merely to falve the credit 
 of his Brethren. 
 
 He owns P. 19. that the Doctrine of the 
 Divine Decrees and Particularly of Eternal Elegit' 
 on is feldom Preached in our Pulptts^ and he pre- 
 tends to defend this Pradice. Let us fee with 
 what reafon and ftrength he doth it. One 
 mighty Argument is this, that Bifhop uindrews 
 owns that he handled not thefe DoBrines in his 
 Sermons: therefore they mult not be handled 
 by any Body elfe. Here is your Logician , 
 your Strong Reafoner. As if it might not as 
 well be argued, There are feveral other Points 
 which Bifhop Andrews handles not in his Ser- 
 mons: therefore no Preacher mufl: fay a word 
 of them. But Bifhop Andrews is no Oracle 
 with me, and I fuppofe would not have been 
 with the Remarhr ^ if he had not fanficd he 
 had been of his fide. Which yet he hath no 
 reafon to think, if he Remembers what I have 
 faid above concerning this Prelates Judgment. 
 
 Another killing Argument is this, Bijhof 
 Sanderfon no where in his Sermons^ either pur- 
 pofely or by the by treats of thefe Points : 
 therefore they are not to be Preached upon. 
 Which is a Conclufion that no Man but the 
 PcCtor of Odel would have drawn from the Pre- 
 mifes, for 'tis well known that moft of Bifliop 
 Sanderfon's Sermons were Preached to the Court^ 
 and before the Judges^ and at the F'tfttations of 
 the Clergy^ when other Subjedls of Difcourfe 
 were moft proper and fcafonable: fo that on 
 that Account the Remarker chofe out a very 
 • Improper 
 
240 Refle^io^s on Mr. Lightfoot, &c. 
 
 Improper Inftance. Yet fo it is that thh very 
 Inftance will confound him, for I Ihall, before 
 1 put a period to thefe Animadverfions, fully 
 fatisfy the Reader that that Bifhops Sermons 
 treat of theft very Points^ and Demonftrate him 
 to be a Calvinifl as to Dodlrine. 
 
 The Remarker joggs on, and tells us P. 20. 
 that none of the Homilies expre/ly treat of the 
 Divine Decrees^ implying that thefe do im- 
 plicitly and by confecjuence treat of them, as moft 
 certainly they do in feveral places. Indeed it, 
 cannot be expected that the Homilies fhould 
 purpofely treat of the Decrees of Ek^lion and 
 Keprobation^ becaufe they were chiefly defigned to 
 confute and beat down thofe Opinions and Pradi- 
 ces which tended to Roman Super ftition and 
 Idolatry, Yet, as I have obferved in an- 
 other place, the very How/fo make mention 
 of the EUb and Choftn of God , and of the 
 Reprobates and Caft-a-ways : and^ particularly in 
 the third Part of the Homily concerning Prayer 
 thefe two forts of Perfons are mentioned , the 
 Ele^l and Blejfed- of God^ and the Reprobate 
 and Dammd, It is plain then, what ever our 
 Remarker fuggefts , that the Compilers of the 
 Homilies held the Dodlrine of the Decrees. 
 So our Liturgy and our Church Catechifm make 
 ex'prefs mention of the EkB^ God's Elc^^ his 
 Chofen People^ the certain number of the EleEt^ the 
 Kcprobate. And the Learned Author of "f" the 
 I-liftory of the Reformation acknowledges that the 
 Do[irine of Predcflination was generally taught by the 
 
 Reformers^ 
 
 * Part 1. Book i. 
 
RepBions on Mr, Lighifoor, &c. 241 
 
 Reformers^ who were the Compofers of the 
 Homilies, Liturgy, and Church-Catechifm. 
 
 There is a paflage very pertinent to my 
 purpofe which 1 met with in Mr. Strype*^ 
 late ♦ Annals of the Reformation^ where hd 
 fets down a Declaration of the Faith drawn up 
 by the Firft Reformers , the fame Divines that 
 were then concerned about the preparing and 
 fettling the Book of Common- Prayer, Among 
 the feveral Articles in that Confeffion of Faith 
 there is one concerning Predeftination^ where 
 there are thefe words , [ " Although there 
 " be many godly Men in thefe our days who 
 '^ will think that in this our corrupt Age , 
 " in the which Men are given to all rafhnefs 
 " of Judgment and diffolutenefs of life, and 
 '' do not weigh the Myfteries of Faith with 
 " fuch Chriftian Humility as they ought to 
 '' do, it were befl; that fnch Articles fhould be 
 *' palTed over in filence (indeed we do think 
 *^ that Difcreet Minifters will fpeak fparely 
 *' and circumfpedly of them, and that upon 
 " the Confideratioa before re hear fed : ) yet 
 " notwithftanding , feeing fome Men of late 
 " are rifen who do gainfay and oppugn this 
 " Truth ^ we cannot utterly pafs over this 
 " matter with filence, both for that the Holy 
 *' Ghojl doth fo often make mention of it in 
 ** the Scriptures, efpecially in St. Paul's Epijlks: 
 *' which arguech it to be a Thing both Fruits 
 " ful and Profitable to be known : and alfo being 
 " occafioned by the fame Reafon which moved 
 R '' St. 
 
 Chap. 8. P. ii». 
 
24^ Refciims on Mr. Lightfoot, &c- 
 
 *' St. A-aflin to write of this matter of PredeftU 
 " mt'ton^ &:c. Notwithltanding we do not de- 
 ^' fpair but that fuch as are Curable, through 
 '* free and ofen Preaching of the Gofpe\ will be 
 *' brought to fee and underftand the Truth bet- 
 ** ter than hitherto they have done : for true it 
 *' is that thefe and other mod grievous Errors 
 ^ have increafed in thefe Realms in thefe late 
 ** Years, for want of Trne Preaching,'] 
 
 Thus Mr. Strype out of an Authentick MS. 
 where we plainly fee what was the Senfe and 
 Apprehenfion of the Firft Learned and Pious 
 Reformers of our Church, touching Predeflination 
 and the Preaching of it. Upon the confideration 
 of the corruption of the Times they were then 
 call into, which had been depraved by Popery 
 in Q; Mary\ Reign, and had made the gene- 
 rality of Men uncapable of weighing the My- 
 fieries of Faith with fuch humility as they fhould, 
 it might feem bell at the prefent to pafs over 
 Ihofe Myftcries in Silence^ or to fpeak but fpa* 
 ringly of them : yet this did not hinder thefe 
 Reformers from inferring the Article of Prede- 
 ftination into their Confeffion of Faith ^ and they 
 aflign this Reaibn for it, (and tis a very good 
 one) becaufe the Holy Ghofl doth frequently make 
 mention of it in the Scriptures .^ and efpecially 
 St. Paul often inculcates it in his Epiftles : 
 which evidently proves the Profitablenefs of 
 this Dodiine, and the Neceflity of its being 
 known and declared to the People: and be- 
 iides, herein they follow the Example of that 
 Famous Father and Preacher of the Chriftiaa 
 Church St. jiugufif?Je. And laftly, thefe Re- 
 formers acquaint us that it is the want of True 
 Freaching (that is, of the free and open Preach- 
 ing 
 
Reflexions on Mr. Lightfoot, &c, 24^ 
 
 ing of the Gofpel, wherein thefe Divine Truths 
 are contain'd) that is the Caufe why Men are 
 not brought to fee and underftand the Truth of 
 this Doftrine of Frede^ination^ and why the con- 
 trary Error prevails. Now then let the Reader 
 judge of what our Remarker with great afiurance 
 lays down as a Certainty that it was the judgment 
 of our firfl Reformers that we fhould not entertain 
 the People in our Sermons with the DoMne of the 
 Divine Decrees. 
 
 He will not grant that the Do&rine of 0-iginal 
 Sin is almofi fhut out of our Pulpits of late. p. 23, 
 Which is confuted by thofe flagrant Inftances 
 Which I have produced in the 2d Part of the 
 Preacher^ and in Veritas. Redux^and I could produce 
 more ftill. 1 will content my felf with a very 
 late one^ "^ Infants^ faith one, are qualified to be 
 received as Members of Chrifts Church by baptifm^ 
 becaufs they are Innocent. Again, Infants^ who 
 have never Jinn' d^ are fitted for baptifm by their In^ 
 nocence. Whereas 'tis certain that Infants arc 
 admitted to Baptifm becaufe they are not Inno- 
 cent^ but are born in Sin. Therefore they fland 
 in need of this Sacramental Wafhing, becaufe 
 they are polluted and defiled. That is the Or- 
 thodox Dodtrine of the Chriftian Church. Bap- 
 tifm is founded on the Dodlrine of 0ngin4 Sin, 
 There can be no reafon for the former unlcfs 
 we believe the latter. If you fhould attempt to 
 excufe this Writer (as I exped fome wilb by 
 faying he means not Original Sin^ but that which 
 is ACiualy you make him fpeak yet more incon- 
 R 2 fiftentlyj 
 
 * Mr, ClarKt ECTay of Bjptiftp, ebaf. 5< 
 
2 44 Repawns on Mr* Lightfoot, &c. 
 fiflently ^ for if Children be bap)tized becaufe 
 tbey are Innocent as to all Actual Sin, then at 
 haptifm they are purified and waih'd before they 
 arc defiled, which is fo prepoiterous and abfurd 
 that no 1 hinking Man will allow of it. How 
 are they fitted by that to be baptiz'd which 
 makes them >«t;^/?^We of Baptifm ? 
 
 The Re/narker tells us that Archbiihop TiUotfon 
 teaches the Do{irine of Jujlification by faith only, 
 p. 29. and yet 'tis well known that he hath 
 feveral Sermons diredUy againlfc this very Do- 
 drine, and he makes it his Bufmefs to overthrow 
 jt, and fcoilingly calls the aflerters of the other 
 Dodrine SoUfidians^ as thofe of the Church of 
 Rome ^XQ wont to do. I pity his Grace for 
 having got fuch an Advocate as Mr. Lightfoot^ 
 who attempts to defend him right or wrong. 
 But who can believe this Perfidious Pemarker^ 
 who fo palpably Impofes upon the World, af- 
 firming that Dr. TiUotfon teaches the Dodrine 
 of Jiiflification by Faith only, whenas it is plain 
 that he induftrioufly maintains the Dodtrine of 
 Jujltfication by IVorh ? From this we may know 
 how to anfwcr what he faith about Regeneration 
 and the Knowledge of Chrijl as Mediator in the 
 fame Paragraph. 
 
 Ke will not allow of what I faid, that ^tis 
 the fault (f for/ It of our preachers that they extol 
 ISJatural Keafon too high^ and give it an ^fcendant 
 over Reveal d Religion^ p. 30. I iiiftanc'd in the 
 Aichbifiiop's Words, which are thefe, All rea- 
 jtnwgs about divine Revelations nufi necejfmly be 
 governed by tie Prtucij^es of Natural Reafon : and 
 again, By thofe Prtnciples we are to interpret what 
 Cod hath revealed, U thefe exprefTions do not 
 extol Natural Reafon too high, and give it an 
 
 Afcendant 
 
Rejle&ions on M*. Liglitfoot, &c, 245 
 
 Afcendant over Revealed Religion, 'tis diOicult 
 to produce any Words that do f^D. And the 
 Remarktr was fully fcnfible of thi«:, and accord- 
 ingly left out in his Quotation of my Words, 
 thefc which 1 have here fct down out of the 
 Archbilhop. Which is a molt faithlefs an4 de- 
 tellable pradice, and the more fo becaufe he 
 accufes me of not quoting my Authors right. 
 We fee now that this was done only in way 
 of a Blind (as I Hiid before) that is, that he 
 mi<^ht falfifie with the greater fafecy, and free- 
 dom from Sufpicion. 
 
 I had charg'd Dr. W, Dr. CL Dr. Cr. Dr. Sh. 
 with over-magnifying of Natural Reafon, and 
 the Rcmarker confefies p. 33. that he thinks he 
 knows the Perfons whom 1 mean, . but he dares 
 not meddle with the Clergy, and undertake the 
 defence of thofe Perfons Innocency. The Rea- 
 fon is good, becaufe he knew he could not de- 
 tend it. 
 
 Whereas I had faid that the Book entitled the 
 Whole Duty of Man is wholly ftltnt abo'^t the Do- 
 £irines and Principles of Chrijlitnity, the Remarket^ 
 prefently bellirs hirafelf, and undertakes to 
 prove that that Book treats of the Do(ftrines 
 and Principles of the Chriftian Religion: for 
 in the Preface^ faith he, there is fomething faid 
 of the Old and New Covenant^ and of the Pro- 
 fhetick^ Prieftly and Kingly Office of Chrijl : and 
 in the Book it felf there is fomething of Faith^ 
 and Repentance^ and the Sacraments^ therefore 
 this Book treats of Chriftian Principles, as well 
 as Practice, p, 34, 35. Here wc may obfervc 
 that this Remarktr makes the Preface and the 
 Book it felf to be the fame, which no body but 
 }ie would have done. If the knowledge of 
 
 ^ 3 ^''■^''^y^'s 
 
246 Reflexions on Mr. Lightfoot, &c, 
 
 Chrijl's Offices, and the Covenants be part of the 
 Whole Duty of Man, why did not the Author 
 infert it into his Book? It is plain that by 
 bringing it in by the hye^ only he fhews that it 
 was his judgment that the Whole Duty of Man 
 was Complece without it: other wife he impofes 
 on the Reader by the Falfe Title he gives his 
 Book. As to Faith^ as it hath Chrtft for its 
 Objed (which is the more peculiar acception of 
 that Evangelical Grace) it is not treated of any 
 where in the Book it felf. And as to Refen^ 
 tame and the Sacraments^ they are not looked 
 upon and treated of by him as Voiirines and 
 TYtnci^ks of Knowledge ^ which is the thing I am 
 now infilling upon, and therefore they arc men- 
 tioned by the Remark^r to no purpofe. He 
 flretches the defign of this Writer's Book be^ 
 yond what was intended by him, for he de-» 
 figned that it (hould treat of FraClical Duties^ 
 not Frimiplcs. It appears then that the Remarhr 
 is as forry an Advocate for the Author of the 
 Whole Dhty of Man^ as he was for Archbilhop 
 Tillotfon. 
 
 But becanfe he had infinuated in this part of 
 his Remarks, p. 34. that 7 never read the Book 
 aalJcd the Whole Duty of Man^ hut took my Cha- 
 ra^er of it fr.:n fome body elfe^ who led me into 
 this mjfaki\ aiid becaufe the Reverend Perfon 
 in the irinted Letter before mentioned was 
 pkafcd to reprimand me for what I had faid 
 of ihc IVh'k Duty of Man, I refolv'd to look 
 into fhe Bock again, and impartially perufe 
 every Page of it : and accordingly I did fo, 
 and 1 have now prefcnted the Reader, in the 
 Clofe of thcfe Papers, fbecaufe I would not in- 
 ^enupt iTij lieficdioDs on Mr, Lightfoot's Re^ 
 
 marks J 
 
Reflect ions on Mr. Lightfoot, &c, 247 
 
 tnofh^ which I am at prcfent employed in) 
 with my free thoughts concerning the whole 
 Undertaking of that Author : and 1 believe no 
 Man for the future, no not the I^ernarker^ will 
 queftion whether I have read that Book. 
 
 He enters p. 38, 39. upon a Whimfical Se- 
 paration of Chrijlianity from Morality^ and makes 
 as if I allowed of fuch a thing in my Pr,eacher : 
 whereas I had aflerted Morality to be the pra- 
 (^ice of thofe duties which the light of Nature 
 and Reafon dictates to us, and than to thofe 
 we ought to join the Duties which are purely 
 Chriflian and Evangelical, and which wc have 
 by Revelation. Tho' there is a great Difference 
 between thefe two, yet we mull not fepayate 
 them, but add one to the other. But this 
 Fanciful Remarker would perfwade his Reader 
 that I exhort my Brethren to Preach of Morality 
 and Chriftianity feparately^ and he makes thefe 
 two to Clafh one with another. Which he hath 
 done in fo filly and grofs a manner that it can't but 
 be perceiv'd that it was his defign only to -^- 
 muje the Reader, becaufe he had nothing mate- 
 rial to offer under this Head. Only fee here 
 the Iniquity of this Man ! Whileft he is indullri- 
 ous to perfwade his Reader that I mifreprefent 
 other Mens meanings, he makes nothing of moft 
 wretchedly mifrepiefenting mine. 
 
 P. 40, 41. He fhews that he is refolved to 
 deny all that 1 fay : therefore it is in vain to 
 deal with him whileft he is in that humour. 
 
 But whatever the j^rcbbijhop propounds, he 
 moft readily fwears to, as the Words of an In- 
 fallible Mailer. Thus p. 42, 43. he defends this 
 Affertion of his, That all the duties of the Chri- 
 Jlian Religion which refped Cod are no other than 
 
 R 4 wh;it 
 
248 Reftedions on Mr. Lightfoot, &e* 
 what Natural Light prompts Men to^ excepting the 
 Sacraments and Prayirtg to God in the name and by 
 the mediation of Cbrift. For, Saith the Remarker^ 
 Faith and the like Chriftian Graces are implied 
 and included in Praying, and thus he thinks he 
 very laudably brings the Archbifhop off: after 
 the like manner that one of the moft dillin- 
 guiOied Depravers of Theological Truths in this 
 Age, not long ago taught his Difciples that 
 there is but One fingle Article of Chriftian Faith 
 that calls for our affent^ for all others that we can 
 mention accompany that, and are implied in it. 
 This Invention was ftarted to cut off the great- 
 eft part of Chriftianity : and th^ other which is 
 now under our confidcration was defigned to the 
 fame end ^ namely, to curtail and maim our 
 moft Holy Religion, and to reduce it to the 
 mere Law of Nature^ which was aimed at by 
 the Archbifhop in fevcral of his Difcourfes, 
 and particularly in this paflage before us, where 
 he declares that, excepting the Sacraments and 
 Praying in the Name of Ghrift, there is nothing 
 in all Chriftianity which refpeds God but what 
 Natural Light prompts Men to. 
 
 If this be true, then Natural Light prompts 
 us to believe the JDodrine of the Holy Trinity ^ 
 that IS, Three Perfons in the Divine EfTence, 
 the Father, the Son, and the Holy Ghoft, with 
 their diftinft Operations : then we are taught 
 by Natural Light to exert our Faith on Jefus 
 Chrift for Eternal Life and Salvation : then to 
 believe that Chrift took upon him our Sins, and 
 fuffered in our ftead, to lave us from Death and 
 everlafting punifhment, is a Natural Notion : then 
 the Knowledge of our Corruption and Depravity 
 by the Fall of Mam^ and the way of Recovery 
 ■ - ' ' ' out 
 
ReftEtions on Mr. Lightfoot, &c. 24Q 
 out of this State of Mifci y is a Natural attain* 
 ment : then the Incarnation of the Son ot God 
 and the Redemption of Man by him are Articles 
 which Common Reafon di(^ates to us : then the 
 Terms of the Covenant of Grace made by God 
 in and thro' Jefas Chrift are known by the 
 common Light of Nature : then by the fame 
 Principle we are acquainted that Regeneration 
 and Converlion are the Effed of a Supernatural 
 power : then by Natural Religion we may be 
 fully informed of the Certainty of a Future 
 State, and of the enjoying of Gcd in Heaven : 
 and we may be aflured of the truth of an E* 
 ternal and endlefs ftate of Mifery after this Life: 
 then alfo thefe following duties are didtated by 
 Natural Religion, that we muft beg the grace 
 and alTiftance of the Holy Spirit *, we muft fet 
 Chrift before us as our Pattern and Example : 
 that we ought to make the Love of Chrift to 
 US a Motive and Argument of our loving our 
 Brethren, that we muft read the Holy Scriptures, 
 cfpecially thofe of the New Teftamenr, and 
 make thofe Writings the Rule of our Lives, 
 that we muft keep the Firft Day of the Week 
 Holy, in honour ot Chrift's Refurredlion ; that 
 we muft obferve the Laws of Church Govern- 
 ment and Difcipline appointed by Chrift and 
 his Apoftles. Now, I appeal to any Man that 
 underftands the Chrijlian Religion^ whether all 
 thefe things that I have mentioned be not Pro- 
 per and Peculiar to it, and eonfequently they 
 arc not .didated to us by the light of Natural 
 Reafon, The Archbifhop holds the contrary, 
 and makes no difference between this latter and 
 Chriftianity, but only as to the Sacraments and 
 fr<:^er in Chrift* s Name. And the obfequious 
 
 Rcmarker 
 
250 Reflexions on Mr.lX^tiQOty &c^ 
 
 Remarhr is his humble Servant, and faith Amen 
 to all. 
 
 Again, ?. 44. He lets us fee that he thinks 
 nothing is ofFenfive in the Archbifhop- yea, 
 that all he faith is Gofpel, even tho' it is re- 
 pugnant to it: for after he had quoted thefc 
 Words of his which . I had excepted againft, 
 The fruits of the Spirit are the fame with Moral 
 Fertues, Grace and Vertue are hut two Namet 
 which fignifie the fame things he adds of his own, 
 Jn truth he Preaches the faving Gofpei of Jefus 
 Chrift^ as His taught in the Holy Scriptures » So then 
 according to this Modern Divinity the Gofpei 
 and the Holy Scriptures teach us that the Tem- 
 perance and Sobriety, the Juftice and Charity 
 of the Heathens^ who were afted only by the 
 light of Nature, differ not from the Graces 
 and Spiritual Endowments of the Apoflles, and 
 fuch as are directed by the Holy Spirit, but are 
 the fame thing. But who would think that this 
 fhould be held and maintained by thofe who pre- 
 tend to own the Thirteenth Article of our 
 Church, which is this, Works done before the Grace 
 of Chrifi^ and the Jnfpiration of his Spirit are not plea- 
 fant to God^ for as much as they fpring not of 
 Faith in Jefus Chrifl : yea rather^ for that they are 
 not. done as God hath willed and comnanded them to 
 be done^ we doubt not but they have the nature of 
 fin f Thefe are the exprefs words of our Church, 
 and is not every one that hears or reads them 
 compelled by reafon and truth to fay concern- 
 ing the Archbifhop's Abettors that tho' they 
 profefs themfelves to be Sons of the Church of 
 England^ and have fubfcribed to this very Article 
 before recited, yet they renounce their Mother, 
 
 and 
 
Reflections on Mr. Light foot, &c. 251 
 
 and rafe out what they had written with their 
 own hands? 
 
 The Aichbifhop's Voucher endeavours here 
 to clear him by producing the Text he Preach- 
 ed upon, Eph. 5. 9. The fruit of the Sprit is in 
 ail goodncfs^ and rigbteoufnefs and truth^ and he 
 faith the Apoftle inftances in three Moral Vcr^ 
 tnes, and thence infers that all Moral Vertues 
 are the Graces and Fruits of the Spirit^ or that 
 Graces are but Moral Fcrtues, A very Erroneous 
 Inference, which he would not have made, I 
 fuppofe, if he had confulted Bifhop Sanderfon^ 
 (who he faith was reckoned an Eminent and Vfe- 
 full Preacher) on that Text, in Gal. 5. 22. which 
 is parallel with that foi emention'd one, Efh. 5. 9. 
 * The fruit of the Spirit^ faith he, is in truth the 
 proper effeU of that fupernatural Grace which is given 
 unto us by the good pkafure of God the Father^ 
 merited for us hy the precious blood of God the 
 Son^ and conveyed into our he^ts by the fiveet and 
 fecret Infpirations of God the Holy Ghoft, This 
 is fpoken like a Man of fome Senfe in the Chri- 
 ftian Religion, and we are informed thence that 
 the Works which are the Proper fruit of the Holy 
 Spirit far exceed all Moral f^ertues and Accom- 
 plifhraents of Nature. It is true they may be 
 called Ahral Vertues in this Senfe that they iflue 
 from a Free and Rational Principle, and becaufe 
 they have relation to the Manners and Adions 
 of Men : but as they are the effeds likewife of 
 a Higher and Nobler Principle, the fupernatural 
 Grace of God, they are really dijlinguijhed from 
 
 thofe 
 
 * Ad Aulam. 9th Sermon, on i Tim. j. i5. preached in 
 ^he Year 1639. 
 
252 Reflexions on Mr. Lightfoot, &c. 
 thofe Attainments which are called Moral Vcr- 
 tues. Which is the thing that the Archbifhop 
 denies, for his exprefs words fas they are 
 quoted by the Kemarker himfelf) are, What are 
 thefe but Moral Fcrtnes ? 
 
 The Remarker brings one of the Homilies to 
 prove that the Archbifhop is in the right: 
 whereas it is well known that thefe Writings, 
 which were compofed by our Firft Reformers^ 
 abundantly fet forth the Special Grace of God in 
 the Gofpel, and the neceflky of the powerful 
 affiflance of the Holy Spirit for accompliihing of 
 any Good Work : no Writers make a greater 
 difference than they do between Evangelical 
 Works and thofe that proceed from a lower 
 Principle^ and in feveral other refpedls they 
 out do our Modern Divinity. Whence fome 
 are not unwilling that thefe Old Difcourfes ftiould 
 be Altered^ and put into another fhape (as hath 
 been lately attempted) and then they can leave 
 out thofe Dodrines which they have no kindncfs 
 for, and infert their own Sentiments^ as we 
 fee in the new-methodized Homily of Falling from 
 God^ where the Method izer*s diilike of an Ab- 
 folute Irreverfible Decree^ or a Secret Particular 
 Decree is foifted in by him. But to come to the 
 bufinefs, the palfage in the Homily quoted by 
 the Remarker is this, The Works of the Moral Com- 
 tnandments of God are the very true works of Faith : 
 but this is nothing of kin to what the Archbiihop 
 had faid, becaufe it is not fpoken of Works that 
 arc merely Moral, but fuch as fpring out of true 
 Faith^ as 'tis exprefly faid there in that place in 
 the Homily (which it feems our Remarker over- 
 looked) but the works of Moral Heathens do 
 not proceed from Faith. Now, 'tis plain that 
 
 pr. 
 
Reflections on M-. Lightfoot, &€, 255 
 Dr. Tiliotfoti fpeaks even of the Works of Hea- 
 tberts, becaufe he difcourfes of thofe Moral Du- 
 ties which are obligatory from the nature and tea- 
 fan of the thing , and fucb as Men are bound to 
 the obfervance of from the immutable goodnefs and 
 reafon of them, as he faith himfelf. Such arc 
 the Works of' Pagan Moralifts, but we cannot 
 call them the very true H^orkf of faith unlefs wc 
 renounce that Article of our Church which is a- 
 boVe recited, and the Holy Scripture on which 
 it is grounded. This Ihews that the Remarket 
 Afifreprefents the true meaning of that forcfaid 
 pallage in the Homily : and yet he is one that 
 makes dreadful Outcries againft Mifreprefentations. 
 And he that can difpenfe with his Reafon 
 and Confcicnce to go thus far, cannot be 
 wondered at for juflifying and maintaining 
 what another of our Divines faith, namely, that 
 Mans Natural j^btlities are fo many Graces he 
 derives from God^ and are as Properly fuch as any 
 jiccejfion to them which is Infpired afterwards^ P. 47. 
 This is the fame New Theology which was 
 mentioned before, and is cried up by fome of 
 our Preachers, namely, that there is no diffe- 
 rence between the Ordinary Endowments of 
 Natural Reafon, and thofe Extraordinary Graces 
 which are the Peculiar Largefs of the Holy Spirit. 
 The one are as properly calPd Graces as the other, 
 and Graces are no more than Moral yertues^ fuch 
 as fome of the Heathens were Eminent for. Which 
 is a Doctrine that is Repugnant to that of the- 
 Chriftian Fathers^ as we learn from St. Augujline^s 
 words, * Altho' a Man may fiem to do things 
 
 that 
 
 • Et fi bona fideatur facere, tamen quia fine fide facif, 
 ncc bona funtYocanda* InPfal. 91. 
 
554 RefieSiioHs m Mr* Lightfoot, &c. 
 tb^t are Good^ yet becaufe they are void of Faitb^ 
 they are not to be called Good: and from what 
 St. Jerom faith^ * Without Chrift all V^erlue is no 
 other than Fitious, And Out Church teaches us 
 the fame Primitive Doctrine : Good Works^ faith 
 fhe, are fruits of Faith^ and follow after Juftifica^ 
 tion^ Artie. 12. And in h^v Homily of Juftifi" 
 cation fhe faith, Without Faith all that is done of 
 us is but dead before Cod , althd the whole work 
 feem never fo gay and glorious. See now whether 
 Evangelical Graces be no more than Moral Fer* 
 tues^ and choofe whether you will embrace the 
 Doftrine of the Primitive Fathers and of our 
 Own Church (which is alfo the Do<^rine of the 
 Holy Scripture, j or whether you will prefer 
 Dr. TiUotfonh and Dr. Lucases to it. 
 
 But before I leave this Remark of Mr. Light-* 
 foot I cannot but take notice of his Sharaelefs 
 Prefumption : He without any the leafl occalion 
 given him, moft untruly tells his Reader that I 
 argue thus, Dr. Lucas affirms that Mans Natural 
 as well as Supernatural Abilities cbme from God^ 
 and are his Gift ^ therefore Dr. Lucas mahs no 
 difference between Natural and Supernatural gifts, I 
 have not the lead intimation of this way of 
 j4rguing^ as the Reader will find in that place 
 in my Book to which this refers. 1 know that 
 both Natural and Supernatural Endowments 
 are the Gifts of God ^ and in that Common 
 notion they may be faid to be the fame, but 
 1 hold that that which makes the difference be- 
 tween them is that the one are Ordinary and 
 
 Iffferior 
 
 * Sine Chrifto omnis virtus in ritio eft: tnc/t^' j. fi/. 
 
 4d G4I. 
 
Reflexions on Afr. Lightfoot, &c. 25$ 
 
 Inferior Gifts^ and fuch as are to be found in 
 Heathens^ and are not denied to the Worft of 
 Men, but the other are fuch Gifts as are of a 
 Higher Nature^ and are San^ifymg and Saving. 
 It is evident thcnithat the Remarker feigns an ^r- 
 gument^ and fallens it on me, and becaufe he had 
 told the world in his Title-page^, that I had 
 ufed Falfe Reafonings^ therefore here, to make 
 it feem true, he refolved to invent this fort 
 of Reafoning for me. Thus we fee ftill there 
 is no trufling of him, he is always ready to 
 beguile his Reader with Sophiftries and Falf- 
 hood. 
 
 He pretends to be an Advocate for another 
 Preacher who faith, ^Tis hut fancy and idle talk 
 that habits of goodnefs are fufernaturaUy infufed 
 into HSj P. 49. Which every one knows is 
 meant after the TiUotfonian and Lucafian way, 
 but he puts it off without any Concern : only 
 he faith he doth not find Infufed Habits in the 
 Homilies, Nor doth ^ he find any thing againft 
 them: and in the Writings of fome of the 
 Learnedeft Divines of our Church he may find 
 much for them. I will mention ^ one only, 
 who hath the general repute of a Judicious 
 Writer, Chrijlian faith^ faith he, and ail other 
 Graces are immediately infufed by Godj yea and 
 he adds, roithout any co-operation of Men. This 
 was thought to be Good Divinity in thofe days, 
 and in his Admired friend Bifhop Wilkins'^s ear- 
 ly days. 
 
 He 
 
 * Dr. Jackhn* Vol. i. B. 4' 
 
ii^6 Reflexions on il/r. LighcfoOt, &c. 
 
 He undertakes P. 50. to bring off Dr. Luc^is^ 
 who had faid that Fenial Sim or Sim of Jnfit* 
 mity do not include in them any Wiekednejs at all. 
 From which words of the Learned Dodtor I 
 thought there was occafion to blame him for 
 holding that Sins of Infirmity are no Sins^ for 
 if they include in them no Wichdnefs^ they arc 
 no Sim. I have not any where affirmed (as 
 this carelefs Remarker faith I havej that the 
 Dodor hath thefe Individual words that Sim 
 of Infirmity are no Sins: I do not lay thefe ex- 
 prcfs words to his Charge, but I appeal to 
 any Senfible Man whether thefe words are 
 not of the very fame Import with thofe which 
 he hath exprefly uttered, namely, that Sins of 
 Infirmity do not ^Include in them any Wickednefs 
 at all. His words at length are thefe, and 
 they are fet down even by our Remarker^ 
 Thefe ( i. e. Sins of Infirmity ) do not imply a 
 Deliberate Wickednefs in the Will , much lefs an 
 habitual one^ nay^ they do not include in them any 
 Wickednefs at all^ jlridly freaking. If the Dodtor hath 
 a knack of diftinguilhing between SinsVoluntarily 
 Committed ( as Sins of Infirmity are, or elfe 
 he falfly calls them Sins) and Sins ftridy fpeak- 
 ing, he is more Nice and Scholallick than he 
 nfes to be , and no Man will chufe him for 
 his Cafuift but he that hath a mind to have 
 his Sins mitigated, and even annihilated. But 
 Dotwithllanding thefe plain, words, the Spirit 
 of Falfhood and Deceit hath fo pofTefled Mr* 
 Lightfoot that he tells me that by layi'^g this to 
 Dr, Lucas' J Charge .^ J make my ft If guilty of that 
 heavy Crime of being a falfe accufer of my Brothef, 
 Let the World Judge whether this be a Falfe 
 Accufation to fay that Dr» Lucas , wha aflerta 
 
 tha& 
 
Reflections on Mr. Liglitfoot, d-c. jr^ 
 that Sim of Infirmity include mt in them avy 
 IVfckednefi at all , holds that Sins of Infirmity 
 are no Sim, We know then now who befides 
 him in ^.z/. 12. 10. defer ves the Title of the 
 Accufer of the Brethren, 
 
 He dillikes P. 55, 55. my Interpretation of 
 an idle word mentioned by our Saviour Aiatt. 
 12. 3(^. becaufe he faith the good Old Fathers 
 Chryfoltora and Theophyladt (tho' by the way 
 I never heard this latter reckoned among the 
 Old Fathers of the Church, but our Young Mart 
 faith what he pleafes) under [hood it otherwtfe c 
 as if it were not well known to thofe that 
 have Perufed their Writings that they are 
 fome times as Precarious in their Interpreta- 
 tion of Scripture as other Men. But he takes 
 no notice of the ylgrceMenefs of my Interpre- 
 tation to the Context , which I have plainly 
 evinced, and what he was fenfible he was not 
 able to refute. Our Saviour , who was a 
 Strift Preacher, lets us know that not only 
 Blafphemoiis^ but even idle words are Unlawful. 
 He informs us that Light and Trifling Talk^ 
 which is of no ufe and Advantage at all to the 
 hearer or fpeaker, and which is wont to fliut 
 out other Difcourfe that might be llfeful 
 and Profitable, hath the Nature of Sin. And 
 herein he is backed by St. Paul^ who Condemns 
 fooliflj talking Eph. 5. 4. and vain words ^ V. 5. 
 and vain talkers^ Tit. i. to. And our Le.irned 
 and Pious Reformers in ^ one of the Homilies 
 Expound the forefaid Text as 1 have done^ 
 
 S namely 
 
 • Horn, tof the right ufe of i)a« Church : Second ?nti 
 
^5^ Refieil ions' on ^Mr. Lightfoot, &c. 
 
 • namely, concerning Vnprofit able Words. But our 
 Saviour and bis Apoltles and our Church are 
 ;bclow the Imitation of fome of our Preachers: 
 they will not ^llow that Idle Words ^ that is, 
 Vnprofitahk ones, are to be accounted for, or 
 have the nature of Sin •, perhaps with a Politick 
 and Confcious regard to their own Words. , 
 
 Our Remarker is a fworn Champion for 
 Dr. Tillotfon^ and appears for him now again, 
 «V€n when that Preacher finds fault with Pa- 
 rents for forbidding their Children to play at Cards^ 
 and fuch like Games, He juflifies him in this, 
 P. 57, 58. and is pleafed to approve of it by 
 the Dillindion oi forbidding to play at Cards ^ 
 and forbidding it as finful in itfelf^ tho' the 
 Dodtor doth not ufe that Diftindion.- and 
 confequently thofe Parents that read his Ser- 
 mon will not make ufe of it , but be apt to 
 liften to this Encouragement which is given to 
 Card-playing. One would think a Preacher 
 fhould be very Cautious in thefe Points , and 
 not let the Pulpit be a Patron not only of 
 Idle Words but of Gaming, But our Remarker 
 is of another judgment, it feems , and if Dr. 
 Tillotfon had fppken in favour of Dice (as v/ell 
 as Cards) he would as readily have vouched 
 him , tho' 'tis well known that thefe Games 
 were forbidden by Ancient Councils , and are 
 declared to be VnUwful by our own Church. 
 
 My free cenfuring of fome Preachers behaviour 
 in their Pulpits is difliked by this Squeamifh Re- 
 marker; and 'tis no wonder, becaufe he hach 
 taken up a Refolution the fhew his diflike of 
 every thing he meets with in my B©ok. He 
 win always have Tome thing to~1ay; ^Wl I 
 (hould Ihew my feif as guilty of this folly if 
 
 I 
 
Reflections on Mr, Lightfoot, &c. 259 
 
 1 fhould fland to reply to all his Idle and Im- 
 pertinent Suggeflions. I thought it was my 
 Duty to quicken and Invigorate fome of my Bre- 
 thren in their Preaching-Office, that it might 
 be feen that they are in Good Earned in the 
 Pulpit , and do not merely ad a Part^ but 
 that they are employ'd about the moft Seri- 
 ous and Important things in the World. And 
 here I took occalion to mention the Rcmiffnefs 
 of fome Preachers , which my Antagonifl c^ia- 
 not brook , but tells me that the Members of 
 the Church of England by wh.it they hear and. fee 
 know that I do not fpeak truth. Which i^, a 
 great miftake, I mult tell him, for there '^rie 
 thofe of them that take notice (of and wonderae 
 the Indiffenmy ^'[idi Vncomermdnefs of fome of their 
 fpeakers or readers from the Pulpit. I mu'ft 
 declare plainly my Judgment that this Formal 
 Haranguing, this Chill way of talking will ne- 
 ver carry it. And we fee it experimentally 
 confirmed before our Eyes: not one fcarcely is 
 made Better by ic : they go out of the Church 
 as they came in. 
 
 And as for Diffcnters^ the Remarker is mi- 
 Haken again when he faith they know nothing of 
 our vray of Trenching, Yes , they know too 
 much , for that Indiffercncy and Coldnef? of 
 fome (together with Preaching fome Dodtrines 
 which were Condemned at the Reformation) have 
 made them leave our Churches, and repair 
 thither where there is fome Warmth and Vi- 
 gour, and where the Word of God is not 
 dafhed with Arminian mixt?ure, or elfe changed 
 for mere Ledtures of Morality. I mult and 
 will be plain with you, as you are fo with 
 me, and tell me that my Book is put into the 
 
 S 2 bands 
 
26o RefIecho'f?s <m Mr. hlghzhoty &c. 
 
 bands of Difjlnters in order to vilify our Ckrgy^ 
 and to give them, a mean opinion^ of the Preachers 
 of our Chu.rth"^ they need not my Book, or 
 any others in order to this, for your own 
 Prnciples nnd Practices, your own' Conduct 
 and Behaviour will have this effect, and (as 
 you rightly fay) alienate tktir minds from you. 
 It is nor. 1 that expofe any of the Clergy to 
 contcinpt and odtum (as you term it,) but they 
 do it themfclves. And the All-feeing Eye of 
 Heaven knows that out of the Great Refptd I 
 bear to the Church of England^ and her Adihi- 
 fiers^ I have fpoken thefe things, that they 
 may not be liable to contempt for the future. 
 This I conceive may be efTed^ually prevented 
 by their taking heed unto their Dodrins (as the 
 ApopLlc advifes) for I have known and could 
 name feveral' Sober and Good Men who had 
 no Averfenefs tonhe Publick Worfhip in the 
 Church of England^ yet found themfelves forced 
 to quit thofe Affemblies where fjch Do&rincs 
 were generally Preached as you wot of. No- 
 thing e.Te but this prevailed with them to re- 
 pair to the Congregation of the DilTenters. 
 And as this hath already made, fo it will 
 afterwards make many a Convert to Non- 
 Conforniity , and fill the Meetings of thofe of 
 that Perfvvailon. See then nov/ whether hj 
 iOch Warnings as thefe I expofe thQ Clergy, 
 and cafl odium on them (as you are pleafed to 
 i'ay) or ratl:er whether I have not diP.harged 
 I he part of a True Friend^ and given proof of 
 my finccre iodeavours to promote the Credit and 
 Honour of my Brethren, and the vVtUfare and 
 Profpcrity of o\ir Church. I bcfcech my Bre- 
 thren to coafider thefe things. 
 
 1 
 
Refleciiofis on Mr, L'glitfoot, 6^c, 261 
 
 I Ii-iving given it as my private Perfwallon 
 that the Non-cmformifis are not Sih.fm.itiihi he- 
 caufe tiheir Separation is allowed by the Lairs uf 
 our La-rid^ the Rcmarker is more than ordina- 
 rily concerned (more I perceive thin he would 
 be for ti Neceirary Dodlrlne of Chrin:i.:nicy) to 
 baffle the Perfwalion ., and 'his Hady Zeal for 
 the Caufe makes him talk very idlcly and 
 inconfifcently, and (is I (hill fhew) very uncivilly 
 and difrefpcil fully of our Governours in Cliurch 
 and State. My y-'rouwent^ he faith, P. 6?, 53, 
 6<c. is grounded on two falfe Sul>fofttions. i . That 
 the Si/ifulnefs of a Separ^ition depends en the al- 
 lowance or nt allowance of the Civil Magiflrate. 
 2. That the Magifira-e mufi needs approve of what 
 he tolerates. 
 
 As to the flrffc, if he means by the Cizil Ma- 
 g'jlrate thofe our ChriRian Governo'ors v/hp 
 palled the BUI of Indulgence, according to the 
 rules of Chriftian Moderation and Coniefcer.rion, 
 it is no falfe Snppoflcion, but a tvuz Propofitioa 
 that the Slnfulnefs of the Separation depends 
 on the allowance or not allowance of the Ci- 
 vil Maf^iftrate. That is, we may gather from 
 their allowance of the Separation of the Diffen- 
 tcrs that it is not Sinful, but very Lawful. 
 And if the Remarker denies this, he muft de- 
 clare to the World (as indeed he doth) that 
 our Goveriiours have aded contrary to the 
 Rules of Chriitianity : and whilefl he makes 
 all the Diflenters Sch'ifmatich ^ he makes the 
 Senate of the Nation in a itianner the fame, 
 becaufe they allowed of their Schifm. 
 
 Which brings me to his Second Suppo/Jtion^ 
 which is certainly True a? 'tis applied to thofe 
 Senators, and Particularly their l-ordfhips the 
 
 S 3 /irch- 
 
262 ReftecUons OH Mr* Lightfoot, &c. 
 
 j^rchbifhops and Bi/hops who are Good Judges in 
 Religious matters ^ thefe confented to the tole- 
 rating of the Non-Conformifts^ which fhews their 
 Approbation of it, that is, that they held it 
 to be Lawful: for if you don't grant this, you 
 mull fay that they folemnly and publickly in 
 the face of the World ccnfented to the Pradice 
 of that which they held not to be Lawful, 
 and this they did even when they could have 
 hinder'd it if they had pleafed. If this be your 
 Apprehenfion concerning our Prelates , yea 
 and concerning the Main Body of the Kingdom 
 convened in Parliament , you may enjoy your 
 Opinion, but they owe you no great Thanks 
 for it. The fhort is, his late Majelly of Glo- 
 rious Memory , the Lord's Temporal and the 
 Commons, with the Spiritual Lords, who are 
 the Pallors of our Church (and therefore I 
 more efpecialiy mention them) did by a de- 
 liberate JB^ allow the DifTenters the liberty of 
 reparing to other Congregations befides thofe 
 of the "Church of England: wherefore after 
 this to call the DifTenters Schifmaticks is as if 
 we fhould call thofe Rebels who can fhew their 
 Commiffion under the King's Hand for what 
 they do. Tho' I have a profound refpeft for 
 our Own Church above all others, yet I think 
 I may truly fay that That and the Congrega- 
 tions of the Diffentcrs are equally Lawful by 
 the Law of the Land , and they arc both of 
 them the Eflahliflied Church. 
 
 The Remar\er takes it ill, P. 66. that 1 faid 
 if the yipofiles were now alive^ they ivould not know 
 by our poClrines and Principles that we are Chi- 
 lians, And he thinks he argues very clofcly 
 againfl: this when he tells us that we receive 
 
 the 
 
RefieUions on Mr. Lightfoot, &c. 261 
 the Old and New I'eftaments^ and the three ^nchnt 
 Creeds^ and the Ten Commdndments'^ and the Lord-s- 
 Prayer^ and the Sacraments, So do the Papijis^ 
 and yet we do not ( I know not whit yon do) 
 account fomc of their Principles and Do(!\i incs 
 to be fuch as declare them to be good ChnflU 
 ans: yea, rather we know that thty renounce 
 a great part of Chriftiamty. Befides, to pro^ 
 fefs the Creeds is not all that is required to 
 make a Man a True Believer. This Latitude 
 will not conflitute us entire Chrillians, and 
 Perfons of an Evangelical Faith and Spirit. 
 We mud Believe more than is cxp efly men- 
 tioned in the Creeds, or elfe we (hull never 
 be of the number of thofe that are Saved. 
 Moreover, if Men (hould in general receive 
 and profefs the Bible, the Creeds, ^c. and yet 
 reje(ft fome of the Chief Doctrines contained 
 in them, where is their Chriflianityl 
 
 Tell me not of the Lutherans^ who have de- 
 generated from their Founder as to the Par- 
 ticular Doftrlnes we fpeak of. 
 
 Tell me not of the Creek Churchy which hath 
 a long time been over-grown with Ignorance 
 and Superilition : nay, tell me not of that 
 Church as it was in Bafil'% or Ckryfofiom's time, 
 for tho' (as I have (hewed in another place) 
 fome of the Greek Fathers in their Writings do 
 afTert fome of thofe Dodrines which fincehave 
 taken their Denomination from Calvin^ yet 'tis 
 v/ell known that they are averfe to others of 
 them, as more efpecially thofe relating to Free 
 Will and Mans Natural Power^ &c. and thereby 
 fhew how foon they were Corrupted. To 
 which purpofe I advife Mr. Lightfoot tp confult 
 
 S 4 Mr 
 
?64 RefleSims Off Mr. Liglitfoot, &c. 
 Mr. Stry^e's Annals of Queen Elizabeth, Chap; 
 32. where he will be informed that when 
 Sir WiUiaw Cecyl , the Queens Secretary , ac- 
 quainted Dr. Cox, the then Bifhop of Ely, that 
 the Qvieen employ'd herfelf fometimes in rea- 
 ding the Fathers, the Bilhop in anfwer gave 
 this, [That when all was done, the Scripture is 
 that that pierceth. Chryfoftom and the Greek 
 Fathers Pelagian ixant, and he trufted her Grace 
 meddled with them hut fuccidvis horis, at fpare 
 hours.'} Here is the Judgment of one of the, 
 moft Eminent of our Reformers , and in that 
 we read the Judgment and fenfe of the Church 
 of England, for he was one of the Chief Com- 
 pofers of the j^rticles of our Church. Wc fee 
 the Creek Fathers are to be read with Caution, be^ 
 caufe they favour Pelagius, whofe Errors have 
 near affinity with thofe of the Anti-Calvinifis. 
 
 Now, Sir, what have you got by your ap- 
 pealing to the Greek Churchy which you vainly 
 thought was a fafe Refource , and would be a 
 Shelter to you againft thofe Arguments which 
 I had pufhed your party with? This lets the 
 World fee what Able Divines fet therafelves 
 againft me and my Writings. I muH needs 
 be under great dread , when I have to do 
 with fnch Formidable Adverfaries, who fly to 
 the Greek Church to prove themfelves Chrrflians, 
 and then arc told by one of the mod: Learned 
 Heforwers of our own Church that they run into 
 the Tents of one of the moft dangerous He- 
 fetich of the firft Ages of Chriftianjty. How 
 then are they to be known to belong to the 
 Reformed part of Chriftians, and how fhould 
 the Apofiles, if they were 'now alive, know by their 
 fmciples and Boiirines that they are Chifliansl 
 
 I 
 
RefleciiorfS on Mr. Lightfoot, &c. 465 
 I h3d faid that the j^pojlie lived to fee bis 
 Tr edition in 2 Tim. 2. 3. 4. fnade good in part, 
 ht'caufe he intimates that his Goffel was hid 2 Cor. 
 4. 3. and that another Cof[el than that he bad 
 Preached began to be flarted. To which the Re- 
 markcr replies, P. 70. that thcfe pafTages cannot 
 be the fulfilling of the j4^ojlle\ Prophecy^ kcmfe tbi 
 J:pijlle.< to the Corinthians and the Galatians 
 TiWe Written before the Second Epiflle to Timothy : 
 and he leaves me to reconcile it to fenfe^ for he 
 is not Me. It is pity but his Inability fhould 
 be cured, feeing he is fo Ingenuous ( which is 
 a rare thing with him) as to ccnfefs it. I 
 advife him therefore to confolt Crotius*^ jin* 
 notations Qi\ the Epiftle to the Galatians, where 
 that Great Man acknowledges that he cannot 
 ajftgn the Time -ahen the Epiftle to the Galatians 
 was Writ : and let him repair to Dr. Hamond\ 
 /innotations on the Title of the Epiflle to the 
 jRomans ^ where he will be informed by that 
 Learned Man that the defining the time of Writing 
 the Epiflles is but conjeUural and falliblcy and no 
 ways deducihle from Scripture Story ^ and confe- 
 quently there is no certain determining whe- 
 ther the Epijlles to the Corinthians and Gala* 
 tians were writ before or after the Second Epi- 
 flle to Ttmothy. But this Learned Annotator 
 offers his ConjedVure and Judgment, which is 
 this, that the Second Epiftle to Timothy was 
 Writ by St. Paul at his firfl being fit Rome , 
 after which time he proclaimed the Gofpel to the 
 Gentiles in other Regions , for which he quotes 
 Clemens'*^ Epiftle to the Corinthians and two 
 other Noted Fathers, Eufehius and Jerom, A- 
 niong the reft of thofe Regions he Preached 
 ^nd Wrote to the Galatians. And as for the 
 
 Sub^ 
 
266 Reflections on Mr, Ligfjtfoot, &c» 
 Subfcription of the Epiftle which feem to Deter- 
 mine otherwifc. Dr. Hammond regards it not, 
 for he faith that the Subfcriptions of the Epiftles 
 are not to be found in all the Antient Copies: 
 however, he fhews how that this Particular 
 Subfcription is Reconcileable with what he af- 
 ferts, namely, that St. Paul Writ the Second 
 EpilHe to Timothy at or before the time when 
 he Writ to the Corinthians and Galatians, What 
 ground then had the Remarker to fay that / 
 hfjow that the Epijlks to the Corinthians and 
 Calatians were Writ before the Second Epiftk 
 to Timothy ? / know this^ and fo may the Rea- 
 der, by what Mr. Lightjoot here faith, that he 
 will affirm any thing concerning any Perfon or 
 Matter as he pleafes. 
 
 But befides, if we fhould grant (which there 
 is no neceffity to do) that the Second Epiftle 
 to Timothy, was Written after thofe to the Co^ 
 rinthians and Galatians^ yet what I faid is eali- 
 ly Reconcileable to Senfe, for that which the A- 
 poftle in that place to Timothy predided, name- 
 ly that there fhould be thole that would not endure 
 found DoBrine^ was in part fulfilled before, as 
 thofe pafTages in the Epiftles to the Corinthians 
 and Galatians teftify, but was more fully accom- 
 plifhed afterwards. From what the Apoftk 
 had feen already , he forefaw that the numbers 
 of falfe Teachers would increafe more and 
 more. So then the Matter of this Prophecy 
 actually happened in fome meafurc, and accor- 
 dingly was taken notice of by the Apoftle in 
 his Epiftles to the Corinthians and Galatians^ 
 before it was exprefly foretold in the Second 
 Epiftle to. Timothy, Thus the Tredi^icn I 
 
 men- 
 
Reflexions on Mr. Lightfoot, &c, 267 
 mentioned is Reconcikabk to any Maas Senft but 
 Mr. Lightfoot' s. 
 
 My Inter pretation of St. James about Faith 
 and Works ^ and the way I took to reconcile 
 him and the Apoftle Paul is difrcliflud by our 
 Keniarhr's. palaie, miferably vitiated by fwaU 
 lowing down j^nninian Commentaries en the 
 Text. But that is not all : if he had fpoken 
 any thing that looked like Senfe, it might have 
 paired well enough. But if the Reader will 
 difpenfe with the Confumption of fo much of 
 his time as to obfervc what he faith in Five 
 Pages together concerning Faith and Works and 
 Jiiftification^ he will find it to be fuch.a Med- 
 ly oi Vnintelligihle Jargon^ that he will mofl: rea- 
 dily excufe me from attempting a particular and 
 formal Anfwcr to it. Yea, I believe he would 
 be very much difpleafed if 1 fhould prefume to 
 trouble him with the Particular detail of this 
 Author's Rambling and Indigefled thoughts, 
 He miftakes A^fe^ and Contradidls Himfelf^ and 
 Perverts the meaning of both the Jpojlles, and 
 doth the whole fo confufedly, incoherently and 
 incongruoufly that any one may fee he talks as 
 if he Vnderftood neither what he faith^ nor whereof 
 he affirms^ and as if he had never looked in- 
 10 the Controverfy. It is plain that he ven- 
 tures to Fight before he hath learnt to handle 
 his Weapons. 
 
 I aflerted that Chrift did not Intentionally die 
 to fave all Men: to difprove which he pro- 
 duces, P. 75, 77. a place or two oat of the v^m- 
 cks and Homilies and the Ckirch-Catechifm^ which 
 I have amply proved to be nothing at all to 
 the purpofe, in my Veritas Redux: and I have 
 there abundantly fatisfied th^ Reader as to all 
 
 (he 
 
268 Refle£tiofts on Mr. Lightfoot, &c. 
 
 the parts of that Controverfy, fo that I need 
 not trouble him with Repetitions. 
 
 I aflcrted the Operation of Grace upon A/ens 
 tn'mdi to he Irreftjlible : to which he replies, P. 
 78. that this Do[irine is no where exprefly taught 
 in our Articki and Homilies , but rather the con- 
 trary, I defire the Reader to take notice of 
 what I have largely advanced upon this Head 
 in the forefaid Treatife, and Particularly let 
 that paflTage of St. Angufttne be confidered, ^ The 
 Grace of God cannot be reftfled by the mofi ob- 
 durate hearty for therefore it is given that the hard- 
 nefs of the Heart may be vrholly removed. And 
 this was the fenfe of other Pious Fathers of 
 that Age. As for the Articles and Homilies^ 
 we need not Exprefs Words, but we are told 
 by a Learned and Judicious Prelate of our 
 Church , wlio knew as well as any Man the 
 fenfe of our Church, and its Articles and Ho- 
 milies , that '|- a Tranjlation from the fiate of 
 Death into Eternal Life is not to he effeBed 
 without Ahfolute Authority and Irrefijlible Porver, 
 If Irreftfiihility had been contrary^ fas the Re- 
 marker fuggefts) to the meaning of the Arti- 
 cles and Homilies, we fhould not have had 
 this Doftrine from the Pen of this Great Man. 
 But this is the conftant Practice of oijr Re^ 
 murker and his Party , always to have fome- 
 thing to Reply , ^nd keep up the Caufe , re- 
 folving never to confefs themfelves in an 
 Error. 
 
 I 
 
 ^ De Pracdeftinaf. capo 8. 
 
 I Bifhop Pearfon on the Second Article of the Qa^i: 
 
Reflections on Mr Lightfoot, &c. 269 
 
 '' I could obfcrve here that one of our * Di- 
 vines , who profefledly oppofes the Dodtrine 
 which we are now fpcaking of, alTerts that the 
 Chrtjlian Rdt^ion hath Motives to obedience that 
 are in tbcmfdves Jnfimtely and hrefiftihly Strong, 
 It feems according to him that thofe Motives 
 are Inefiftible^ but God's Grace that propounds 
 them is not fo. Such plain Contradiifions and 
 Jnconfiftences doth that Author allow of: and 
 indeed there are more of this fort in that 
 little Piece, his Three PraQical Ejfays^ than in 
 any Volume of that fize that ever I met 
 with. 
 
 I affirmed that thofe who are truly Regenerate 
 Mnd in a ftate of Grace^ cannot fall from it, A^ 
 gainfl: which the Remarker produces the i5th 
 Article of our Church, which I have fully an- 
 fvvercd in my f^^er. Redux ^ and have Ihewed 
 that this Dodrine is the plain fenfe of the 
 Church of England, Thofe very words oi falling 
 from Grace which are in that Article were in- 
 terpreted by the Bifhops at the Conference at 
 Hamfton-Court concerning falling away for a 
 time, not concerning final apoftafy. Dx. Overall 
 ( whom our Remarker mentions afterwards 
 as a thorough-paced ^rminian) was a perfedt 
 Calvinift in this Point of the Perfeverance of 
 the Saints^ as he openly declared in the Vni- 
 'ijerfity, and at the forefaid Hampton-Coftrt -Coii- 
 fcrence. Can we think that Mr. Hooker^ whom 
 our Church-men fo juftly admire and Reve- 
 rence, and whofc Works King Charles the I. 
 
 recom- 
 
 • Mr. CUrl^e'i ElTay of Coofirmation, dap, ^, 
 
270 RefleBlons on Mr. Lightfoor, &c. 
 
 -recommended to his Children, and who hath 
 defervedly gained the Title of Judicious^ miflook 
 the meaning of our Church, and was not ac- 
 quainted with the fenfe of her ^rticiesl Yet he 
 politively and exprefly , and with great Con- 
 cerned nefs maintains the Doctrine of the Per- 
 feverance of the Saints, and confutes the con- 
 trary Opinion , as we may fee in his Dif- 
 courfi of Jujlification^ annexed to his Ecckfiafjtical 
 Polity. 
 
 And fo as to all the other Doctrines which 
 I lately afierted, they have been conftantly held 
 and profefFed by the Divines of the Church 
 of England, who received them from the Firfi 
 Reformers of our Church. Nay, even in the 
 days of Popery^ when there was a General Cor- 
 ruption of the Truths of the Gofpel , fome 
 Perfons continually flood up and manfully af- 
 fertcd and vindicated thefe very Dodrines, as 
 we fee in Archbifhop V/her's Hi/lory of Go- 
 tefchalc and other Writings. Many of the Old 
 Schoolmen were refolute afferters of the Tredefti* 
 narian Dotlrines. The famous Martin Luther^ 
 and feverai other Dodtors and Divines of the 
 Age defended thefe Principles: and even in the 
 Council of Trent there were Prelates and others 
 of the greateit Note that in their Debates 
 and Conferences in that Affembly Ihewed thern- 
 felves friends to thefe Doflrines. And about 
 thefe times arofe that Renowned Servant of 
 God. John dlvin^ who revived, renewed and 
 Reeflabiifhed thefe Trntiis with his ExcclJent 
 Pen, and then thefe True Notions concerning 
 the Decrees^ Free Will^ Grace und Converfton^ &c. 
 were called Calvinifm : but they are originally 
 the very Doi^rines of the Holy Scriptures. 
 
Rep^ions on Mr. Lightfoot, &c. 271 
 
 But that which more nearly concerns us, and 
 confounds our Rewarker, is that they are the 
 Dodlrincs of the Church of England^ as we may 
 plainly fee in her Liturgy^ her Articles^ her Ho- 
 milks^ which were compofed by our Bilhops 
 and other Divines at the Reformation in King 
 Edward the Sixth's time, and at the entrance of 
 Queen Eliz.abetbh Reign. Thefe all fpeak the 
 Language of Calvin more or lefs. Which oc- 
 cafioned a Reverend and Learned Bifhop of our 
 Church to declare that ^ he was well ajjured that 
 the Learned Bifhopi who were employed in the RefoY" 
 niation of our Church didfo much honour St. Auguftine, 
 that in the colle^ing the Articles and Homilies^ and 
 other things in that Reformation they had an efpecial 
 Yefpe£l to St, AuguftineV Do&rines^ which we 
 know are the fame with Calvin s.- . All the Arch- 
 bifhops in Queen Elizabeth's Reign profefled 
 therafelves C^/z;m//^j, and fo did the reft: of the 
 Prelates and other Divines: which is confeffed 
 by Dr. Htylin himfelf, who fpeaking of Queen 
 EliiLabeth's times, exprefly acknowledges thta f 
 Predeftination and the Points depending therenpon 
 were received as the eftablifhed vodrines of the 
 Church of England, And for a long time after 
 the Reformation the Bilhops, the ProfefTors of 
 Divinity in both Univerfities, the Convocations, 
 the Preachers, the Body of the Clergy were 
 fteadfaft: in this way : and in our own Univer- 
 Ijcy thofe that preached the contrary Doftrines 
 were compelled by this Learned Society to 
 
 make 
 
 * Eifhop Carletons Examination of Wr. Mountague^ 
 Appeal- Chap. x. 
 
 t Life of Archbi(hqp Laud^ p« 5i» 
 
272 Refleciwj7S (?;; 3/r. Lightfoot, &c. 
 
 make a publick Recantation, and openly to re* 
 traft their Erroneous Pofitions. The SermonSj 
 Difcourfes and Writings of the Chief Men or 
 our Church fhew that this was their per- 
 fwafion. 
 
 The Doftrine of Tredejiination and Ekdim 
 was aflcrted by King James ^ at the Conference 
 3t Hampton-Court^ and agreed to by the Bifjjops : 
 and the whole Calvinian Scheme of Divinity was 
 confirmed and ratified by thofc Reverend and 
 Learned Men of our Church who were fenc over 
 by that King to affift at the Synod of Don. 
 Where by the way I can't but take notice of 
 the no very mannerly Refledion of a ^ late 
 Writer on this Monarch ^ namely, that he de- 
 graded his Royal Majefly, and dilliDnoured his 
 Purple, by negled^ing the care he ought to have 
 had of ths Nation, and bringing the Bel^ick 
 Difputes and Qiiarrcls into his own Dominions. 
 It feems it is a diJJionour to Princes and Grown'd 
 Heads to concern themfelves in matters of Re- 
 ligion, [n (hort, our Englifh Divines continued 
 firm and unfhaken in the Dodrine of Calvin^ 
 and profeffed ?n oppofition to the jirminian 
 Points till the clofe of the forefaid King Jameses 
 Reign, and the beginning of King Charles the 
 Ftrfi^s : at which time and afterwards fome Court 
 Do<^ors and others who faw that the owning 
 and profefling of ^rmimanifm v/as the way to 
 Preferment, fet up for this Perfwafion, and in 
 their Oifcourfes and Writings, were very fierce 
 againlt Calvin : efpeclally this Game was play'd 
 when Archbilhop Laud mounted the Throne of 
 
 Canterbury, 
 
 • Micoll)] Defcnfio Ecclcf- Angl. p. 14^^ 
 
hefkiiions oh Mr. Lightfoot", &c. 27 1 
 
 CaHterbury. This is the True Date^ this was 
 the firft Confpicuous Rife of Armtnianifm among 
 our Churchmen. 
 
 And wherea? the Remarker hints that the 
 former Divines of the Church of England did 
 not underftand thefe Points in the Senfe that I 
 take them, he had better have been lilent, for 
 he plainly difcovers by fuch a fuggeftion as this, 
 that either he is a Stranger to the Writings of 
 thofe Divines, and hath never converfed with 
 them (tho* he undertakes to interpret tlieir 
 meaning) or that he wilfully and defignedly 
 mifreprefents them. Nothing is more evident 
 from the Writings of our Biftiops and other 
 Divines of our Church than that they underftood 
 the feveral Articles in this very fenfc that I 
 take them in, and in this very Senfe they fub^ 
 fcribed to them. Wherefore we can look upon 
 it as no other but Banter when he reproves me 
 for difregairding thofe AtttcUs to which J have fubfcrU 
 bed ^ whereas the plain and undifguifed Truth 
 is^ that he and his Friends, by embracing the Do- 
 ctrines of the Remonflrants^ publickly declare 
 that they difregard thofe Articles which they 
 owned by their Subfcription. But fee here the 
 Wily Graft of this Remarler I That imputation 
 which is juftly to be fixed on himfelf and hisJ 
 Party, is flung by him upon me. This is io 
 unfair that it mufl needs redound to the dif- 
 credit of his Caufe, and I fear of Religion it fclf 
 (which is moft to be dreaded) when fuch as are 
 tainted with the Spirit of Infidelity fhall ob- 
 ferve the Unlawful methods he ufes to fupport 
 his Party. I dcfire him to think of this feri- 
 oufly, and I pray God give him referjtame^ te the 
 acknowledpn£ gf the Truth. 
 
 t Andl 
 
274 Reflections OH Mr. Lightfoot, &c> 
 f And' here let mc turn my felf to the reft of 
 .ftiy Brethren, and earneftly beg of them to con- 
 iider what they are doing. They profefs Do- 
 6lrines in defiance of our Articles, and other 
 Standards of our Religion cftablilhed by Law, 
 in contempt of the former determinations of 
 our Reverend Fathers and Bifhops, whofe Per- 
 fons we honour, and to whofe judgment we pre- 
 tend to give great deference. It is little foi* 
 our, honour to build our belief and profeflion 
 on the Ruines of our Chmchh Credit. Can we 
 call that a Defence of the Church of England 
 wherein the Author hath grofly abufed her by 
 reprefenting her to Foreigners as a Patronefs of 
 the Arminian Dodrines ? He inftances particu- 
 larly in the Dodtrines of Predeftination, Irre- 
 (iftible Grace, Certainty of Salvation, Univerfai 
 Redemption, Juftification, Perfeverance, and cx- 
 prelTes him felf exadly according to the Senfeof 
 the Remonjlrants in thofe Points, and then tells 
 m that 'tis the Senfc of the Church of England^ 
 tho' he miferably perverts the plain meaning or 
 the Anicks^ and forces upon them a Senfc even 
 againit Grammar, and againft the known judg- 
 ment of the Compilers. He knew it would be 
 too grofs and palpable to do this in oiir own 
 Tongue, and therefore he chofe to debauch the 
 Truth in another, and to impofe upon Strangers 
 and Foreigners. 
 
 But here i would have it obferved what filly 
 fraud and artifice this Author makes ufe of : 
 for whereas 'twas his bufinefs to make his Rea- 
 ders believe that our Church is a favourer of the 
 Arminian Points, and this is the main thing he 
 aims at, yet we may obferve that he undertakes 
 to clear her of that imputation, as well as of 
 
 Socimanifm^ 
 
Reflexions on Mr. Lightfoot, &c. 275 
 
 Socinianifnt^ and reprefents her as an Enemy to 
 both. Thus (5ur Brethren are ajhamed of Ar~ 
 ntinianifm^ as appears from their ftrlving to 
 clear themfclvcs of it, and yet they defend it at 
 the fame time, as we fee in this Writer, whof^ 
 Principal Undertaking, in his Defence of tht 
 Church of England^ is a Perfwafive artd Decoy 
 to the cmbracimg of Jrmimanifm^ and a Satyr 
 againft Calvinifm, 1 pray what Name do you 
 call this by but ContradiBlon ? A very Com- 
 mendable quality in a Writer, efpedally of the 
 Church. But the worft is, he bctY,i,ys our Church 
 Whileft he pretends to diftr^d it, and fb do all 
 thofe Whi!) undertake the Vindication of the Re- 
 monjirant Dodrines. 
 
 Our Remarker faith he cannot tell to what the Pra- 
 fhanenefi of the times before the Civil War was owing^ 
 p. 83. But I can tell him • it was owing in a 
 great part to the countenancing of thofe Do- 
 Orines and Opinions which i have mention'd^ 
 and to tTie fupprefling of the contrary Truths ; 
 for any one may obferve that from the very 
 Time of the Corruption of thtfe Truths^ which 
 began at the latter end of King James I's 
 Reign, there daily grew up morp and more a 
 negleCi of true Piety ^ and a general Torrent of 
 ytce and Immorality broke in Upon the Nation. 
 Even from that very precife time when the Cat- 
 vinian Dodtrines began to be kept back from the 
 People, Debauchery in Manners came in; and 
 proportionally to the increaft of the negle^ of 
 thofe Principles we may obferve that Immorality 
 and Wickednefs increafed upon us : and accord- 
 ingly we may take notice that the Corruption of 
 Manners hath had a greater advance v/ithin thefe 
 Forty Years than ever before. 
 
 T 2 the 
 
2']6 Reflections on Mr* Lightfoot, &c. 
 
 The Piophanenefs of the Times which the 
 RenjriYk^Y fpeaks of was likewife. owing to the 
 Irreligious behaviour of fome of the Chief Men 
 in the Church, who would neither themfelvcs 
 difcharge the Duties of their Holy Fundioa, nor 
 fuffer others to do To. They negleded their Floci^s, 
 and were unfaithful in the Office of the Miniftry, 
 and were more felicitous to m\iltiply Dignities 
 and Benefices than to Edifie the People^ and pro- 
 mote the Salvatic-a of their Souls. Some that 
 were difafFedled to real Goodnefs and Piety had 
 the Afcendant in the Church, and (hewed thera- 
 felves more favourable to Obltinate and Pro- 
 phane Recttfants than to Religious Protejlants of 
 weak Confciences. Ihe conforming to Ceremomes 
 was mere exaBed than the conforming to Chriftianity^ 
 as my * Lord Falkland cxprelTed it. Firji they 
 deprejfed Preaching as much as they could^ and then 
 next laboured to make it juch as the harm had not 
 been much if it had been deprejfed^ as that fame 
 Excellent Perfon faid : and he adds that they 
 fntrodticed fuch Do^rines^ a$^ admitting them True^ 
 the Truth xcould not recompenee the Scttndal ^ or 
 fuch as Tvcre fo far Falfe^ that their huftnefs was 
 nst to keep Men from finning^ hut to confirm them 
 in it, 
 
 .The Prophanenefs of thofe Times was alfo 
 mofr evidently owing to that publick Licence 
 which was given for Sports and Revels on the 
 Lord's Day \ the occallon of which was this, * 
 when iipoa tlie Complaint of the Juflices in 
 Somerftt f}/iYe^ agai nil i.ecping of Wakes, Church- 
 Ales^ 
 
 His 5;pcech in fhc lloufe of Common*^ 1640. 
 
 S2» B.?'-7*t rhroriTie, 4.1). liji. 
 
RefltBions on Mr. Lightfoot, &c, 277 
 
 Ales and Bride-Ales on the Lord's Day, the 
 judges that came their Circuit into that Coun- 
 try made an Order for fapprefTin^^ thofe Meet- 
 ings, the Bilhops approved not of it, and Arch- 
 bifhop Lmd reprimanded the Judges, and told 
 them it was the King's Pleafure they (hould re- 
 voke their Order: and when the Jullices of 
 that Country Petitioned the King about ir, and 
 moft humbly requefled the Supprefling of thofe 
 Riotous ACTemblies, the King inftead of an- 
 fwering their Supplications renewed his Fathers 
 Declaration about Sports on the Lord's Day • 
 whereupon many Confcientious Minifters were 
 Sufpended and deprived for not Reading that 
 Declaration. Was it not ftrange that Lay Gen- 
 tlemen and Men of the Law fhould be more con- 
 cerned for the Religious obferving of the Lord's 
 Day, than thofe of the Sacred Fundion ^ yea, 
 that the one (hould earneftly endeavour to pror 
 mote it, and the other as earneftly obftru(5t it, 
 and teach the People to Prophane that Day? 
 This, this introduced a General Prophanenefs over 
 all the Nation, and efpecially it could not but have 
 this effcd^ when it was the adi and deed of thp 
 Higheft Man in the Church, and was approved 
 of by many of his Brethren. 
 
 I can tell you yet further what was the 
 Caufe of the Wickednefs before the Civil Wars ; 
 the Faithful and Confcientious Difpenfers of 
 the Word were Difcountenanced and brow- 
 beaten, and among the Laity Strid Vertue and 
 Goodnefs were difcouraged and frowned at 
 where ever they were efpied. It was a high 
 Crime to repeat a Sermon in ones own Fa- 
 mily on the Lord's Day; but none to Play and 
 be Lewd at that time. To Eat any Flefh in 
 
 T 3 ' I^^rtt 
 
278 Reflections on Mr. J^ightfoot, &c. 
 
 Lent was a greater Sin than Swearing and Sab*' 
 bath-breaking. Inflead of Solid Religion no- 
 thing was fo much minded as Ceremony, Pomp 
 and Splendor in the Worlliip of God. People 
 were haled to the Sacrament , whether they 
 v/onld or no, but no care was taken to Pre-s 
 pare them for it. This and what I have be- 
 fore mentioned muft: needs ftrike a fatal damp 
 on Religion, and enervate all its powers. This 
 therefore I reckon, by the Kemarker'^s leave, 35 
 the true fource of the Tro^hanenefs of the Times k- 
 foYe the Civil'War, 
 
 And the Atheifra and Prophanenefs of the 
 times after the Reflauration may be afcribed to 
 the like caufe. For in the two firfl Reigns 
 thofe Corrupt Principles and Dodrines which 
 prevailed before, were now Revived, and the 
 Pulpits rang with them afrelh: and fome of 
 our Divines were fo weak as to profefs their 
 Enmity againft the Contrary Do^rines upon 
 the Account of their having been held in the 
 times of ReheUioYtr. And thofe who would have 
 kept up and maintained thefe Truths, and 
 would freely and impartially have remonftrated 
 againft the over-flowing Vices of the Nation, 
 and endeavoured to retrieve that Purity of Life 
 which would have derived a Bleffing on the 
 Nation, were made uncapable of doing it. 
 That day which is )uftly fet apart for the folema 
 and Publick Offices of Religion was prophaned 
 with Impurity, and fome of thofe whofe duty 
 it was to prefs the Religious Obfervance of 
 that day were as Regardlefs of it as any. Peo- 
 ple were even forced and compelled to come 
 to the Holy Communion, but their Fitnefs for 
 it was not looked after: Yea, the moft Prpr 
 
 pha^e 
 
Reflections OH Mr. Lightfoot, &c. 279 
 
 phane and Immoral were readily received to 
 that Sacred Board. Which certainly was a 
 great Encouragement to Impiety, and Wicked- 
 nefs of Life. There was too great Ilrefs 
 laid on the Externals of Religion, with a ne- 
 gledt of the Subftantial and Inward part. 
 And the Scandalous Examples of thofe who 
 fhould have Puniflied Vice were greatly Tub- 
 fervient to the promoting of all Kinds of Im- 
 morality. This I take to be a True Account 
 of the Prophanenefs of the Times that imme- 
 diately fucceeded the Reflauration, and not that 
 which our Remarktr mentions. 
 
 And as for our Prefent times, we can never 
 fufficiently exprefs our Grateful Refencments of 
 the Divine Goodnefs in the happy Turn of 
 the Publick affairs, when our Sovereign and our 
 Prelates jointly endeavour to fecure to us Re- 
 ligion and the Fear of the mofl: High : the 
 one effediing if by her frequent reviving and 
 inculcating the Laws againll Prophanenefs, and 
 by her own Bright Example of Piety \ the o- 
 thers by their Chriftiaa Moderation and Pru- 
 dence, and by their Pious Inftrudtions, and 
 the Charms of a Blamelefs Life winning Mea 
 daily to the Love of Religion and the Prai^ice 
 of Venue. So that tho* it be a difficult Task 
 to reform the manners of Men which had been 
 fo corrupted by the Contagion of former times, 
 yet we may hope, by the Bkllhig of Heaven, 
 to fee the Work, in a fhort time accom- 
 plifhed. 
 
 In P. 84. the Kemarker cannot endure to 
 hear of Preaching on thofe Evartgdical Truths 
 which \ h^d difcourf^cl of in an Ample Trea- 
 
 T 4 tifc, 
 
280 Reflections on Mr. Lightfoot, &c^ 
 tife, but he derides them, and talks of the 
 Signs of Regeneration with an air of Prophane^ 
 nefs, and refolves them into Hyfocrify, as is 
 the cuftom of many of his Brethren. 
 
 In P. 86. he faith / Infinuate as if our Clergy 
 favour Popery^ and I ground it upon their running 
 into Armimanifm, See a fatisfadory Anfwer 
 to this towards the latter end of the Second 
 tart of my Treacher, 
 
 His laft Remark is that in my Catalogue of 
 Books which I recommend to Toung Students J have 
 left out jirchbilUf Tillotfon'j W'orks, A very 
 heinous Offence, and the mentioning of it could 
 not pojffibly be omitted by this doughty Pa- 
 tron of the Archbifhop. But fee how the 
 World goes^ when the Archbilhop was alive, 
 he could not have the good word of our 
 Church-men, he was looked upon and efteem- 
 led by a great part of them as a Common-'' 
 Wealths-man^ as a Latitudinaridn^ as a Sceptic\ 
 as a Lurking Socinian^ for they faw that be 
 was Familiar with one of the Mankeji of that 
 party, and the Chief Upholder of them.* he 
 could never endure to hear any of his Brethren 
 conclude their Sermons with Nom to God the 
 Father^ God the Son^ and God the Holy Ghoft^ 
 &c He was reckoned by the Unitarians them* 
 felvres as one of theirs: and when he was put 
 upon Preaching and Printing fomething which 
 touched their Opinions, he declined the De- 
 fending of it , and' employed another in 
 that work. He treats on that Subject of 
 Chrijl^s Divinity and the Doftrine of the Trini- 
 ty fo cautiouily and gingerly , and with fuch 
 Apologies that it may make him Sufpeded: 
 
 §«4 
 
Reflexions on Mr. Lightfoot, &c. 281 
 and his extravagantly * High Encomium which 
 he fixes on the Socman Writers is but a bad 
 fign. 
 
 And truly who could be pcrfwadcd that he 
 believed the Divinity of Chrift y/htn he reads thofe 
 words of his in his Second Sermon of Chrtft^s 
 Incarnation'^ A common notion and very rife in 
 the Heathen World was their Apotbeofis or Canoni* 
 zing of famous and Emnent Perfons^ who had been 
 great Benefactors to Mankind^ hy advancing them 
 after their Death to the dignity of an Inferior kind 
 of Gods^ fit to he Worfhifed by Men here on Earth, 
 Therefore one in our nature is exalted to the right 
 Hund of the Adajefiy on higb^ to be Worfhifed 
 by Men and Angels^ one that was the truly Great 
 BenefaGor of Mankind, Here he lets us know 
 that 'tis his Opinion that the Divinity of 
 Chrifi was not Natural and Real^ but occafion'd 
 only by the Divinity which was afcribed by 
 the Heathens to their Great BenefaSors. And 
 this Divinity of Chrill was not when he was 
 alive here on Earth, but was conferred on him 
 after his death, as 'twas among the Pagans^ 
 who exalted their Great Men to the rank of 
 the Gods after they left the World. And 
 befides, Chrift was advanced but to the digni- 
 ty of an Inferior kind of Gods. He tells us 
 again. The World (that is, the Heathen and 
 Idolatrous World) was mightily bent upon addref" 
 firtg their Requefls and Supplications not to the 
 Deity immediately^ but to fome Mediators between 
 
 the 
 
 t Sermon concerning the pirinity of oi^r BUiki S^riQur* 
 
2iz Reflet ions on Mr. Lightfoot, &C' 
 thm Gods and them. Therefore in a gracious com^ 
 fkaace wtb' this common A^frehenfion ^ God was 
 pleafed to conftitute one in our nature to he a 
 Ferpetual Advocate and Interceffor in Heaven for 
 us. Where he acquaints us that God feeing 
 the Pagan world given to this Pradice of fup- 
 plicating the Chief Deity by Intermediate and 
 Inferior Gods^ made of Men, complied with 
 this Cuftom, and accordingly appointed Chrijk 
 to be in the place of thole Inferior Gods and 
 Mediators, Is there not fome ground then to 
 fofpeft tire ArchbiQiop to have been a friend 
 Hfljd well -wilier to the Racovlan Gentlemen? 
 t wi(h I could form other Apprehenfions con- 
 cerning him , who on fome other Accounts 
 was a Perfon of great worth. 
 
 Yet behold! Notwithftanding thefe fhrewd 
 Sufpicions and what was faid before, the Arch- 
 bilhop having left behind him in his Sermons 
 good aflurances of his having been a (launch 
 Arminian^ he is even Sainted by his Brethren 
 of that Perfwafion, and Atminianifm atones for 
 all his faults , and mighty reverence is paid 
 by them to his Writings. Thefe are now 
 cxceffively Extolled for the fake of Remonflran^ 
 tifm^ and his preferring of Natural Religion 
 to that of Reveahd, He hath fome very good 
 things againft the Church of Rome^ and in the 
 Explication of M)ral Vertues^ but this is certain 
 that he hath a knack of faying very Little 
 things with a great deal of Authority and 
 AlTurance, The truth is his Writings are 
 prized rather for the Author's fake, who had 
 a great Name among fome Perfons, than for 
 the Work itfelf. He was plaufible and fociable, 
 and of eafy Conv?rfation, and entertained thei 
 
 Citi-' 
 
Reflections oh Mr. Lightfoot, &c. aSj 
 
 Citizens at his Country Houfe with a good 
 Grace. As the Poet hath it, 
 
 * It was bis ti^bh 
 
 That made him fo Confiderahle, 
 
 And you muft think that the Latitude of bh 
 Principles gained him great refpedl; among fomc, 
 and fupplied him not only with ftore of 
 Guefts and Vifitants, but of Hearers and Readers, 
 The Pagan Rife of Chrijlianity which he affirms, 
 his Declaring that neitheY the Being of Cod nor 
 the Immortality of Humane Souls are to be found 
 in Scripture^ and that there is no fuch thing 
 as the Eternity of Hell-Torments^ purchafed him 
 a wonderful Repute among a great party of Men. 
 
 But I ftand arnaxed to fee even fome of our 
 Clergy Idolize this Preacher, and thereby gra- 
 tify the Humour of fome of the Woril Men 
 of this Age. And our Precious Remarker is 
 very angry with Me begaufe i do not extoll 
 and magnify this Writer, and beeaufe \ 
 have left him out in my Catalogue of Books, I 
 think 1 have hinted ReafoD enough why I did 
 fo, and I may add this, I fcorn to be accefTo* 
 ry towards the impofing on any Perfon by en- 
 couraging him to part with Five Shillings for 
 a Book (and a great many there are of them ) 
 which doth not contain above half of what 
 might fairly and lawfully be comprehended in 
 a Volume of that Price. But to conclude, an; 
 qot I at liberty to put in whom I pleafe in- 
 to my Catalogue of Books, and may not J 
 
 ? Cecna diferta i\x^ eft. Mart. 
 
284 RefleBiom on Mr, Lightfoot, &c. 
 be thought to be as able as the Re^or of Odd 
 to judge who is fit to be inferted into it ? Muft 
 I ask good Mr. Lightfoot leave what Authors I 
 fhould name? It may be I (hall put his Remarhs 
 into that Lift in the next Edition, for that 
 reafon which he gives, that there is room for 
 fame Trajh. 
 
 There remains yet behind Mr. Lightfoot^ Poft- 
 fcript (as he calls it) for it feems, after he had 
 finifhed his Remarks^ he received farther Tyd- 
 ings and Inftru^ions from his Correfpondents, 
 and jferticularly relating to what I had faid 
 concerning Bifhop Sander fon^ namely, that he was 
 too far gone in Calvinifm , and too deeply rooted 
 in it to be caUed off. To this Mr. Lightfoofs A gents 
 have taught him to reply that that Bifhop for- 
 fook Calvinifm in the Tear i525, ^* ^^y ^^ I^^'^ 
 in a Paper tranfcribed by Dr. Hammond , &c. I 
 will fet this part down at length , that the 
 Reader may fee what arts of Impofture our 
 Remarker makes ufe of. [ " Whereas, faith he, 
 ** Dr. EdxvarAs in his^Book called Veritas Redux 
 " chap. 8. p. 5 $5. affirms that 5/j^/> Sanderfon 
 *' was too far gone in Calvinifm^ and too deeply 
 *' rooted in it to he called ojf, this is to Inform 
 ** the Reader that what Dr. Edwards affirms 
 " is not true, but that Bidiop Sander fon did 
 " forfake Calvinifm in the Year 1^25, as ap- 
 ^^ pears from fome Papers of his containing a 
 ** Hiftory of his thoughts in thcfe Points, a 
 " Tranfcript of which you may fee in a Book 
 *' of Dr. Hammond called a Pacifick Difeourfe of 
 ^' Gods Grace ^ &c. publiflied in 1660, in which 
 " Bifhop Sanderfon faith, he foon dtfcerned a ne- 
 5! «iPOK of fiitting the Sublapfarian way of which 
 
 ..:•** he 
 
Reflections on Mr. Lightfoot, &c. 285 
 ^^ Jbe had a better liking before^ as well as the 
 ** Supralapfarian waty^ which he could never fanfie: 
 ** I publifh this that it maybe a warning to 
 ** thofe who read the Doctor's Book, efpccially 
 " that Chapter in which are fo many Citations, 
 *' not too eafily to give credit to them with- 
 " out Examination : for he that can fo grofly 
 " impofe upon his Reader in one thing, may 
 " do it in many raorc.3 
 
 Here is a high Accufation, and fome that 
 read it may be endincd to believe that Mr. 
 Lightfoot is a very fincere honelt Man, and is 
 very kind and obliging to the Publick, and 
 would by no means have good People Impofed 
 upon: and on the other hand they may be apt 
 to think that I can lay claim to little honelly 
 and integrity, becaufe I have falfified in the 
 matter relating to Bifhop Sanderfon , jnd have 
 grofly impofed on my Readers when I told 
 them that he was too far gone in Calvinifm^ and 
 too deeply rooted in it to be caUed off ^ whereas 
 on the contrary it appears from fome of his 
 Papers rW he forfook Calvinifm in the Tear 1625, 
 which was almoft forty Years before be died. 
 But now, if I make it plainly appear that Bi- 
 fhop Sande)fon retained his Calvinifm after the 
 Year i(525, and continued in that Perfwafion 
 to the end of his Life, I hope I need do no 
 more to prove that he was too deeply rooted in 
 Calvinifm to be called off^ and that Mr. Lightfoot 
 hath grofly impofed on his Reader, tho' he 
 hath the face to lay that fault on me. 
 
 We 
 
aiS Reflexions on Mr* Lighcfdot, &c. 
 
 We mult know then that Dr. Sanderfdn% 
 Excellent Seririons were firft printed in Quarto in 
 the Year 1532 as Mr. Ifaae Walton^ who Wtotc 
 his Life, informs us^ and even then in the 
 Year 1532 (which I fuppofe Mr. Lightfoot will 
 grant was after the Year 1625) the Reader may 
 find on the Afar gin fome accufattnn of Arminius 
 far falfe Do[lrine^ faith the forefaid Mr. Wahoyii 
 And tho' he faith this is omitted in the Editi- 
 on of his Sermons in Folio, in the Year 1^57^ 
 yet we find in that Edition fo mUch left as 
 Sufficiently Ihews his diflike of the Arminian 
 Doftrines: for in the firft of his Sermons ori 
 Rotn. 14. 3. towards the latter end, he hath 
 thefe words^ The V^reproved Converfation of Men 
 ought not to Countenance out their Opinions a- 
 gainji the light of Divine Scripture and right Rea^ 
 fon^ and jpe inltances in thefufpe^sd Tenents of Ar- 
 minians. Where he plainly implies that the Ami* 
 nian Dcdrines are fuch as are againltthe light of 
 Scripture and right Eeafon. Now, if he wduld 
 let filch words as thefe pafs in his New Edi- 
 tion in the Year 1557, which he bad carefully 
 reviewed (as he tells us himfelf in his Preface 
 to it) we mult necelTarily infer that he had 
 not forfaken Calvinifm in the Tear 1657, and 
 confequently not in 1625, unlefs we can con- 
 ceive that this Excellent Man threw it off 
 then, and refumed it fo many Years after, 
 which will not gain alTent among Confiderate 
 Perfons. 
 
 Again ^ we meet with this Remarkable 
 pa fTage in his Second Sermon on Rom. 3. 8.- 
 *' C^undry of the Dodtors of our Church teach 
 " truly and agreeably to Scripture , the £/* 
 " feduul Concurrence of God's Will and Pow- 
 
 " er. 
 
Reflexions on Mr. Lightfo6t, &c^ agy 
 
 *' er with Subordinate Agents in every^ and 
 ** therefore in Sinful jiCiions : God's free Eledu 
 ** on of thofe whom he purpofeth to fave of 
 * his own Grace, without any Motives in or 
 '' from themfelves : the Immutability of God's 
 '' Love and Grace towards the Saints Eledt, 
 '^ and their Certain Perfeverance therein unto 
 *' Salvation : the Jujlification of Sinners by the 
 *' Imputed Righteoufnefs of Chrift, apprehended 
 *' and applyed to them by a lively Faith ^ 
 " without the Works of the Law. Thefc are 
 *' Sound and True, and (if rightly Underftood) 
 *' Comfortable and right Profitable Doiftrines], 
 and he backs every one of thofe Articles with 
 Scripture in the Margin. He adds, [They of 
 the Church of Rome have the forehead to Blaf- 
 pheme God and his Truths (namely, the fore- 
 mentioned Truths) and the Minifteis thereof 
 for teaching them.] Where, by the way, ob- 
 ferve that the Arminian Dodrines againft 
 the Divine Concurrence^^ and EkCiion^ and the 
 Ptrfeverance of the Saints^ and Juftification by the 
 Imputed Righteoufnefs of Chrifh were reckoned by 
 this Learned and Judicious Writer as Popijh 
 Dodrines, 
 
 And what he farther adjoins is worth our 
 taking notice of, C" They freely fpend their 
 " Mouths, faith he, in barking againft us, as 
 " if we made God the Author of Sin ; as if 
 ** we would have Men Sin and be Damned 
 '' by a Stoical, Fatal Neceflity, Sin whether they 
 *' will or no, be Damned whether they deferve 
 " it or no: let them believe^ 'tis no matter 
 ** how they Live, Heaven is their own : as if 
 " we cried down Good Works, and Condem- 
 *' aed Charity. Slanders loud and falfe, yet 
 
 " ealily 
 
2S8 RefledtoHS on Mr. Lightfoot, &c. 
 
 V cafily blown away with one lingle word 
 •* ^fidKT^nfjLH^BcL, Thefe Imputations on us and 
 " our Dodrines- are Unjuft^ but xf7/w* hStKov^ 
 ** let them that thus Mifreport us know that 
 " without Repentance their Damnation will be 
 ** J^P'l Here we fee what were the Obje^iom 
 and Cavils in thofe days againfi: the Calvinift 
 Dodrines^ namely, that they made God the 
 Author of Sin, that they held fuch a Fatal 
 Neceffity as compelled Men to Sin , yea and 
 damned them whether they fmned or no^, that 
 they cried op Faith without a Holy Life and 
 Good Works, and that Heaven might be had 
 without thefe. And thefe are the very Oh]e(ii- 
 ons that are in the Mouths of our Adverfaries 
 at this day, and they have been lately made 
 ufe of againft my Writings. But I could not 
 wi(h for a better Advocate than this Learned 
 and Pious Bifhop, who having in a Sermon in 
 the Year 162 1 alTerted the very Doflrines 
 which I have publiftied , did pablickly own 
 them a£^jtj by his printing them in the Year 
 i63j», and after long Deliberation reprinting 
 them in the Year 1657. Which is enough to 
 make good what 1 have faid that he was too 
 far gone in Calvinifm to be called off. 
 
 Ill the next place I will let the Reader fee 
 what this Reverend Author hath delivered in 
 Ms Sermons which are acknowledged to b^ 
 preached after the Year 1525.* and if the Cal- 
 viniafi Dodrines be found there, then at the 
 fame time it will be found to be a great and 
 notorious Falfity that Dr. Sanderfon forfook Cal- 
 vtfiifm in the Tear 1^25. if we confult the 
 Sixth Sermon ad Populum preached in 1527, wd 
 (hill there read thefe words, [Moral reftraints 
 
 of 
 
RcfleUiohs on Mr. Lightfoot, &t, '^^a 
 of Corruption can neither adually nor vertual- 
 ly prepare, difpofe or qualify any Man for the 
 Grace of Convcrfion and Renovation. Far be 
 it from us to harbour any fuch Pelagian con- 
 ceits.] Obferve it, this Great Divine brands 
 that v^'ith the Title of Pdagianifm which the 
 jirmimam and many of our Preachers (who arc 
 fuch) hold at this day. 
 
 In his fourth Sermon ad C'erum on. Rom, 14. 
 23. which was Preached in the Year 16^34 
 (which fome good People think was after 1625) 
 he fpeaks thus like a Reformed Prote/tant^ [_Fiith 
 in the Apoftolical Writings fignifies that Theo- 
 logical Vertue or Gracious Habit whereby we 
 embrace with our minds and affeftions the 
 Lord Jefus Chrift, as the only begotten Son 
 of God and alone Saviour of the World, cafting 
 our felves wholly on the Mtrcy of God thro' his m7^ 
 rits^ for remiillon and* feverlafting falvation. It 
 is that which is commonly called a Lively or 
 Jujlifywg Faith,] But we hear no fuch lan- 
 guage as this from our Arminian Divines, who 
 when they treat of the Grace of Faith ^ fcorn 
 to mention any fuch thing as casing cur felves 
 wholly on the mercy of God thro* Chrifls merits ^ 
 yea, they declare it to be Cantiog and Whin- 
 ing \ and Faith with them is nothing but Af- 
 fenting to the truth of Religion. 
 
 In his Seventh Sermon ad Aulam preached 
 in 1538 he thus aiTerts the Irreftflibility of Di- 
 vine Grace, [^When God is pleafed to redeeni 
 us, all the powers in earth and in Hell camot^ 
 fhaU not hinder it. ] In his Ninth Sermon ad 
 Aulam preached in 1539 he exprefly afTert^ 
 the Confijlcncy loth of GodU tmwutahle Decrees 
 iapith the Contingency of Second Caufes^ and £ffi^ 
 
 U Qacy 
 
290 Reflections <?;; iWr. Lightfoot, &c, 
 cacy of God's Grace with the Freedom of Mattes 
 Will. In the fame Sermon he tells us that the 
 parts of the Myfiery of Godl'mefs fpoken of in 
 I Tim, 3. 16. are our Eternal EkBion before the 
 V/orld was , and our Juftification by Faith in the 
 merits of Chrift, And I doubt not but he re- 
 fers to this in the fame Sermon when he di- 
 ftinguiihes between the Dodrine Efiablijhed in 
 the Church of England and the private Opimons of 
 fome Church-men. Thus we fee he ftill alTerts 
 and upholds the Do£lrines of the Calvimfts a- 
 bout the Immutability of the Divine Decrees, 
 the Efficacy and Irrefiftibility of Grace, Eter- 
 nal Eled^ion, and Juftification by Faith alone, 
 and he holds thefe to be the Dodtrines Efta- 
 bllflied in our Church. 
 
 If we look into his Thirteenth Sermon ad 
 Jtilam^ preached in i<54J (which fome have 
 reafon to think was after 1525) ^^ ^^^^ ^^^ ^^^^ 
 pafiage, CTliere are two great ads of God's 
 molt Secret and Unfearchable Council^ namely, 
 the Deflination of thefe that perfevere in Faith 
 and Godlinefs to Eternal Happinefs: and the 
 JDeftgnation of fuch as live and die in fin and in- 
 fidelity without Repentance to Eternal De- 
 ftrudion.] And he faith [the Scriptures in 
 the laft Refolution refer thefe wholly to God's 
 Glory, as the Laft End: the Glory of his rich 
 Mercy being moft Refplendent in the one, and 
 the Glory of his juft Severity in the other. 
 Concerning one the Scripture faith that he pre^ 
 'Jcflinated us to the praife of the Ciory of his 
 cracc Eph. i. Concerning the other. The Lord 
 fiiadc all things for hijnjclf ^ even the Wicked for 
 the (l^y of m/, Prov. i(5.] Here you fee is 
 tie Lodlrins of Elision and Keprobation plainly 
 
 aflcrt^d* 
 
RefleUions on M*. Lightfoot, 6c. 29 i* 
 alTerted, and grounded on Scripture, and re- 
 ifolved altogether into God's Glory. . And 'tis 
 evident that he fpcaks of AhfoMe Predtflination^ 
 becaufe he calls it the Secret and Vnjsarchnllc 
 Counfcl cf God, whereas it could not be filled 
 fo if it were Conditional and Mutable. 
 
 And it isobfervable that Dr. Sandtrfon in hiso- 
 ther Sermons that were preached after 1525. 
 often makes mention of the EkCi^ the Chofen of 
 Cody the chofen ones ^ and of Reprobates and 
 Caftaways, And all thefc Sermons were revifed 
 anew by hirn with great care and diligence 
 (as lie himfelf aflures us) in order to their 
 being publifhed again, which fiiews what was 
 his Judgment at that time when he reviewed 
 them and PubliOied them. 
 
 I have not yet done, but (hall further prove^' 
 namely, from the Letters which were Written 
 between Dr. Sander/on and Dr. Hammond about 
 the forefaid Points , that the former was fo 
 deeply rooted in Calvinifm that he could not he 
 called off, Mr. Jfaac Walton^ who Writ the BU 
 (hops Life, tells us that it was in the Tear 1548 
 and afterwards that many Letters faffed between 
 Dr, Sanderfon and Dr. Hammond and Dr. Pierce 
 concerning God's Grace afid Decrees^ and thai 
 Dr. Sanderfon was with much Vnwilungnefs drawn 
 into the Debate^ for he declared it would prove 
 Vneafy to him , who in his Judgment of God's 
 Decrees differed with Dr, Hammond. From this 
 paflage 'tis evident that in the Year. 1(^48 and 
 afterwards (which is thon^hn was fome Year J 
 after \6i%) D^. Sanderfon bad not forfakcn the 
 main Point of Calvinifn^ namely^ that about 
 the Decrees^ for 'tis acknowledged here tha: a^ 
 \6 thcfe ht differed with Dr, Hammond, and 
 
 ^:/ 2 tb'er-;- 
 
2 52 Reflections on iWr. Lightfoot, &c. 
 therefore fliouldbe uneafy whilefl he debated with 
 his friend about thatPoint.That about theDccrees. 
 
 And even in the laji Letter of Dr. Sanderfcn 
 to Dr. Hmnmond there are fufficient Teftimonies 
 and aflurances of his not changing his mind 
 as to the main part of Calvinifm. He ex- 
 prcfly owns the Decrees of Eleilion and Feproba^ 
 tiort^ and that tbefe are fet forth in the Scripture. 
 He faith it is Jmpoffible to maintain the Bo* 
 Brine of Vniverfal Grace in that manner as the 
 Hemonjlrants arc faid to ajjert it. He affirms that 
 God vouchfafes ex mero beneplacito to confer up^ 
 on fuch Per Jons as it pkafeth him to fix upon ^ 
 without en({imng into under what Qualifications^ 
 Preparations or Difpofitions confidered , a fpecial 
 ftieafure of Grace which (hall iffeCtually work in 
 them Faith and Per fever ance to Salvation, We 
 fee here Dr. Sanderfon's Judgment is that God 
 is Arbitrary in his conferring of Grace, and 
 bellovvs it on whom he pleafes without any 
 Motives in the Perfons; and that the Effbiflu- 
 alnefs of that Grace depends wholly on the 
 Will of God, not on Man's Will^ and in Con- 
 fequence of this that the Special Grace of God 
 cannot be refifted: which Propofitions are the 
 grand Hinges of Calvinifm, 
 
 In the fame Letter he blames the j^rminians . 
 for afaihing lefs to the Grace of God^ and more to 
 the Free Wtll of Man than they ought in this ^ 
 that according to their DoCirinc^ why of two Perfons 
 {as Peter and Judas) fuppofed to have all outward 
 Means of Converfton equally applied^ yet one fhould 
 be effcBuaUy convert ed, the other mt^ the dffcrinu* 
 7iatwg power is by them placed in the Wtll of Man ^ 
 nhicb fJ:ould rather he abfcribed to the work of 
 uracc. He filth further that he hath ever held^ 
 
 and. 
 
' Kcjlcciions en Mr, Lightfoot, &c. 29 J 
 
 a-nd fitll doth hold it the more pious and faf(; w.y 
 
 to place the Grace of God in the Throne , whsre 
 
 we think it fhould fiand^ and fo to have the Will 
 
 of Man tOsfhift for the maintenance of its vwn 
 
 freedom^ as well as it can , than to ejlablt/h the 
 
 power and liberty of Free Will at the height^ and then 
 
 to he at a lofs how to maintain the power and ef^ 
 
 fieacy of God's Grace, Is this the Language of 
 
 one that hath for fahen Calvinlfm? 
 
 Further, he declares it to be his Judgment 
 that we may fecurcly admit the VoCtrine of the 
 Perfeverance of God's Eleci^ and the Certainty thtre^ 
 ^/, f^ as i^ hs underjlood of their Final Perfeve- 
 rance , and of the Certainty of the thin^^ or object, 
 in regard of the Knowledge and piirpofe of God, 
 Here and in what preceded is a brief Com* 
 pendiura of Calvinifm^ and drawn up by Dr. 
 Sanderfon after the Year 1648, and after fre* 
 quent Debates between him and Dr. fJam- 
 mond. 
 
 And thence we may conclude that Mr. Walton 
 before mentioned (an honelt Gentleman, but 
 no Judge in Theological Points) was under a 
 miftake when he faid he thought the Judgment 
 of Dr. Sanderfon TP^5 hy thofc debates altered from 
 what it was at his entrance into them. It is true, 
 the Good Man was teazed and worried with 
 the Letters of thofe fierce Jrminians^ Dr. Ham^ 
 mond and Dr. Pierce , and tliey ufed all the 
 Arts they were Mailers of to Perfwade him 
 out of his Opinion: but tho' he was modell, 
 and when it was fitting (hewed his Condefccn- 
 tion, yet he couragioully maintained his Poft, 
 and (which is very Remarkable in thofe Let* 
 tcrs) made Dr. Flammond fubmit to the Do- 
 ftrine of the Eternal Decrees of Ek^ion and 
 
 U 3 Ee^rQ' 
 
294 Refte^icns on Mr, Lightfoot, &£. 
 Keprobation^ which in his Jmotations on the New 
 Tejlament he would not allow of: yea, in o- 
 ther Articles the Do<3:or fpeaks very Orthodox- 
 Jy in Compliance with Dr. Sanderfon, This 
 Excellent Man then was fo far from altering 
 his Judgment by holding with the Perfons be- 
 fore mentioned, that he rather prevailed with 
 Jhem to alter theirs in fome meafure. He was 
 To far from forfaking Calvimfm^ that by his 
 Clofe Reafoning he forced Dr. Hammond to 
 forfake fome part of Armimamfm^ at leafl: in 
 appearance. 
 
 But there is one thing I would have to be 
 obferved by the by from what I before alledg* 
 (sd out of Mr. Walton^ Life of the Bilhop, 
 namely, that he thought the Bi/hop's Judgment was 
 altered by thofe debates from what it was at his 
 Entrance into them ^ which if we fhould take 
 to be exactly true, yet it is evident hence 
 that even according to Mr. Walton s account 
 the Bifhop v;as a Calvinift at the entrance of 
 the debates, that is, in the Year 1548: which 
 confounds Mr. Lghtfoofs Peremptory AfTerting 
 that the Bifhop forfok Calvinifm in the Year 
 1525. 
 
 And Lafily , as to the Hijlory of Dr. San- 
 derfon'j thoughts in thefe Points which Mr. Lights 
 foot's Pojlfcript fpeaks of, a Tranfcript of which 
 he faith is to be fan in a Book of Dr. Ham- 
 mond's Publilhcd i(55o, the true Account is that 
 in fome part of that Scheme which was cnti- 
 tuled Pax Ecclefta (fome paiTages of which f 
 have recited in my l^tritai Redux) Dr. Sander* 
 fan Ihews what a great diflikc he had of the 
 Jrminians. To mention one ftrifture for all, 
 ^■t ^ [When 
 
Kepciiot75 on Mr. Lightfoot, 6^c. 295 
 \When tbey^ faith he, have done and [aid what 
 they can , they mufi fland guilty of SymbolizJn^ 
 with the Pelagians both in their Principles and Con- 
 clufions^ in giving Man's Will^ and not God^s Grace^ 
 the chiefeft Jlrokc^ and the deciding and Up deter- 
 mining and cajling power in the work of Con v erf on. ~\ 
 Judge then how this agrees with what is laid 
 of Dr. Sander [on by Mr. Light foot., that he for- 
 fook Calvinifm in 1^25: and yet it was in this 
 very Year that he publifhed his Pwx Ecckfj^, 
 
 But the true ground and reafon of all this 
 Stickling about Dr, Sandcrfon is this, that he be- 
 ing a Great Man^ our Church-men would needs 
 have him to be of their fide, whether he will 
 or not. So they would fain perfwade us that 
 Archbifnop Viher was of their Party, and they 
 have done what they PoUlbly could to effect 
 this, but all in vain, as I have Ihewed in the 
 Conclufion of my forementioned Treatife. And 
 1 have now done the like with Reference to 
 our prefent Bifhop , and notwithftanding the 
 bold Attempts of the Writer of the Pojlfcript, 
 I have abundantly evinced what I Undertook, 
 namely, to make good what 1 afferted, th^-t 
 Dr. Sanderfon was too far gone in Calvinifm., and 
 too deeply rooted in it to he called off., and more 
 particularly from his Sermons and his Letters^ 
 and other Concurrent Evidences, I have proved 
 that he did not forfake Calvinifm in the Tear 1(^25, 
 which the Poflfcript fo confidently ailerts, tho' 
 it be a Lufty faiihood. A^nd now afcer thcfe 
 Premifes may I not with more reafon than 
 the Pdmarker fiy that J publifljed this., that it 
 may be a V/arning to thof^ who read his £ook^ 
 ffot too eafily to give credit to him, without Exa^ 
 
 U 4 mining: 
 
2()6 Refteciions on Mr. Lightfoot, &c. 
 
 mmmg : for he that can fo grojly Jmpofe on the 
 Reader in one things may do it in many more ? 
 
 I will now ffiut up all with a Word of 
 Serious Advice to thofe into whofe Hands 
 tbefe Papers may fall, and with my Refolution 
 on the whole. I admire and reverence the 
 Church of EngUnd which teaches us that Do- 
 dUine which is grounded on Scripture, and 
 which is derived to us from the moft Ancient 
 and Primitive Source of Truth. Tho' fome 
 have revolted from it, yet She retains it, and . 
 is the Faithful Keeper of it. I do therefore 
 exhort and befeech my Brethren to hold faji 
 this Form of found words ^ and earneflly to contend 
 for this Faith which was once delivered to the Saints^ 
 and not to fufFer it to be ravilhed from them 
 in thefe days of Scepticifm and Infidelity, 
 To this purpofe take heed that you niingle 
 not your own Prejudicate thoughts with the 
 Senfe of the Bible : Banifh PafTion, love of In- 
 tereft, and what ever elfe may Difcompofe 
 your minds, and hinder you from Judging with 
 freedom and Impartiality. Chaftife your fpleen, 
 and entertain no Rancour againlt the profef- 
 ibrs of the Old Theology of the Holy Scrip- 
 tures. I do not urge upon you that Calvin fpeaks 
 thus, or the Synod of Dort teaches thus, but I 
 chiefly inculcate that the Sacred Writ faith thus, 
 that our Saviom himfelf faith thus, and the 
 Jnfftred ji^ollles fay the fame, and therefore 
 we are obliged to give our full AlTent to it. 
 And befides I profefs this Doftrine and prefs 
 it upon You, as we both have the Happinefs 
 to be Members of the Church of England^ which 
 hath always alFerted it fiace the Reformation. 
 
 I 
 
ReJIefims on Mr. Lightfoot, &c. 297 
 
 I pretend noc to a Prophetick Spirit , but 
 this I am fully perfwaded of that Divine Pro- 
 vidence will noc Permit this Caufe, which is 
 his own, to mifcarry. The Time will come 
 when thefe Articles v/ill be cleared up, and 
 thefe Doctrines be in repute, and the Vanity 
 of Men in refilling them appear to the World : 
 and Men will be alhamed of their Temporizing 
 Folly, and of deferting thefe Truths. Tho' Cal^ 
 vimfm now makes a dreadful found in the 
 Ears of fome Men, and begets ftrangc and hor- 
 rid Ideas in their minds, yet it fliall one day 
 be entertained and liflned unto by you with Sa- 
 tisfaction and delight. For the Efficacy of 
 Truth is fuch that it will make its way thro* 
 all difficulties, and gather ftrength by being 
 Oppofed, and gain nSw Luftre by being E- 
 clipfed. Tho' it be deprefTed at prefent, God 
 will raife up Advocates tor its defence. In Ihort, 
 Calvimfm tho now llifled, will afterwards 
 breath a free Air. This, I conceive cannot 
 fail to come to pafs when Men are ftirredjup 
 to penetrate into the True Genius of the E- 
 vangelical and Apoftolick Writings, and being 
 guided by a Clear Light have the Doftrines 
 of the Gofpel reprefented to them in their 
 Proper and Genuine (hapes. And I can't think 
 that Her Sacred Adajefty^ who makes fuch pref- 
 fmg inftances, by Her Embafladors for reftor- 
 ing the Calvinijls in Silefi^ to the free exercifc 
 of their Religion, and the open profeffion of 
 their Perfwafion , and who hath adually efta- 
 blifhed the fame among Uqv North- Britaim^ will 
 be backward to encourage it among thofe of 
 the South, 
 
298' Reflections on Mr, Lightfoot, &e. 
 
 As for the Gentleman who hath occafioned 
 this Debate in the foregoing Pages, it may be 
 he will not be Permitted to live to grow Old in 
 Error {to return his own words) but let me 
 tell him it will be no great Comfort to him 
 to expire, (tho* he were Young) Obftinate and 
 Overgrown with Willful Prejudices, Blind with 
 Partiality, and even Doating thro' Self-conceit 
 and Opiniatrety. 
 
 I have fome thing further to fay, if there 
 be Occafion, but 1 fhall Referve my felf till 
 that time. 
 
 SOME 
 
SOME 
 
 Free and Impartial 
 REFLECTIONS 
 
 ON 
 That fo well-known BOOK, 
 
 Entituled, The 
 
 Whole Duty of Man. 
 
J«I 
 
 REFLECTIONS 
 
 ON THE 
 
 Whole Duty of Man, 
 
 THERE have been a great many Pra«i 
 ftical Books put into the hands of well- 
 difpofed Readers : and among the reft 
 thefc have been in great repute, The 
 Praiiice of Tiety^ Bifhop Taylor'^s Holy Lmng and 
 Dyings The Chriftian Life by Dr. Scot^ and The 
 Whole Duty of Man. But the firft hath received 
 fome difparagement from the Notorious Dc- 
 fedion of its * Author. The fecond is written 
 in a ftile that is not very fuitabie to thofe that 
 are of mean and ordinary capacity. The third 
 is too Voluminous, befides that a great part of 
 it is fpent in Speculation and Difpute. The 
 fourth hath been the chiefeft Book in ufe of 
 late, and hath purchafed a general applaufe, and 
 is undoubtedly a very deferving Book in fomc 
 refpefls. It hath Excellent Rules of Life, Duties 
 well defcribcd, and urged with great ftrength 
 of Rcafon, and Motives added which are pref- 
 
 * Dt* Ltttfis B4il/, a Scotcb-lAiD, Bifhop of Bangor^ 
 
IJOS Ke flections on 
 
 fing, and all this is for the moft part done witli 
 great Plainncfs : and therefore fo far the Book 
 niay be read with great Edification. And far 
 be it from me to detract from it fo far as it is 
 ufeful and praife worthy. 
 
 But with truth and reafon it may be faid that 
 there are fome things in it which forbid ns to 
 read it without great Caution and CircumfpcUion^ 
 tho' it is obfervable that this Book is prodigi- 
 oufly admired, and doated upon even to Super- 
 fliiion. The generality of People unmepfurably 
 eftcem it, and feem to prefer it before the Bible, 
 they having been taught by one of our Divines 
 to fay it is the Beft of Books : and every Parifhi- 
 "Oner muft have one of them, almofl upon pain 
 of damnation. Wherefore fince they begin to 
 Jdoliz^e it^ it is high time to check this prophane 
 pradice, by giving a true and impartial Account 
 of the Main Parts of it, and to ihew how juftly 
 liable 'tis to Exceptions, whether we refped 
 the Dodrinal or Praiiical part of Religion, or 
 whether we look into the Stile of this Writer, 
 or laftly whether we take notice of his Devotional 
 part. 
 
 Firft, We may truly pronounce this Work 
 to be Defective as to the Do&rines of Religion 
 and the Principles of Divine Knowledge. This 
 Author doth not undertake to lay any of thefe 
 down in his Book, tho' they arc not only the 
 Foundation, but a great part of the Super- 
 ilrudure of Religion : this makes his Perfor- 
 mance very lame and imperfeft. It mnft be 
 own'd that he is very hearty in acknowledging 
 the Infedion and Mifchief of Original Sim 
 He tells us in his Preface that [m being horn 
 
 Mftet 
 
The Whole Duty of Man. g o j 
 
 after the image of Adam are become both Ignorant 
 in difcerning what we ought to do^ and Weak and 
 Vnahle to the doing of it'X And again he faitJi 
 that by the breach of the Firjl Covenant Adam 
 and his Poflerity lofl their Primitive flrmgth and 
 happincfS) ^;nd incurred the penal y of Eternal dam* 
 nation,'} But then as he is Orthodox in this 
 Point, for which /ow^ of our Churchmen will 
 give him no thanks, fo as to fundry Impor- 
 tant Truths and Dodrines, which are EflTential 
 to Chriftianity, he is pleafed to be filent ^ he 
 treats no where of the Holy Trinity^ of the Z);- 
 vinity of Chrijl^ of God^s jSttributes^ of his Pro* 
 'vidence^ of the General Judgment at the laft Day,' 
 of a Future State^ of Rewards and Punifhments^ of 
 Heaven and Hell, He barely mentions fome of 
 thefe, but he no where difcourfes of them: 
 ncr of Ele^ion to Grace and Glory,, which is 
 fo often fpoken of in the New Teftament: 
 he handles not the Dodrines of Regeneration^ 
 of Converfton or EffeBual Callings of Adoption^ 
 of Jufiification^ as if it were not any part of 
 the Whole Dnty of Man to know thefe things, 
 or to believe them. 
 
 It is certain and undeniable that the Whole 
 Duty of a Chriftian is not rightly reprefented 
 to us, unlefs it contains in it the things which 
 he ought to k^ow^ as well as thofe which he 
 ought to pi-a&ife. No Man that underftands 
 the Chriftian Religion will gainfay this. 
 Wherefore it mufl: needs be own'd that this 
 Book is fhort and deficient, becaufe it fpends 
 it fclf wholly in the latter, and takes little 
 , or no notice of the former, namely the Know- 
 ledge of the Ncceflary Articles of our Religi- 
 on. 1 look upon this as a great Blemifh in a 
 
 Book 
 
|64 Reflections 0H 
 
 Book that pretends to fet forth the Dut^ bi 
 Chriftians in its fuU extent and latitude. 
 This Book fiiould rather be call'd Half of the 
 Duty of Man^ than the WboU, 
 
 And this Defedt is the more blamfeable be- 
 caufe in thefe Times the . Dothlm% of Religion 
 are under great contempt, and its Principles are 
 difregarded. Yea, there feems to be a formid 
 League and Confpiracy in this Age againft Re- 
 veakd Religion^ and efpecially againft the frin* 
 ciples of Chrijllanity^ the Dodrinal part of our 
 Holy liiftitution. Therefore now We ought to 
 be mightily concerned for this, and to lay our 
 Foundation well, remembring that this bears 
 up all the Building : and confequently if we 
 take not care about this, the whole Fabrick of 
 our Religion will fall to the ground. For all 
 Prafticc is founded on Principle, and therefore 
 if we take away the latter, we deftroy the 
 former. It is therefore riecefTary that we fully 
 underftand and rightly conceive, and affedtio- 
 nately embrace the Articles of our Religion^ 
 k is requifite that we have a True Scheme be- 
 fore us of the Subftantial Principles of Chri* 
 ftianity, that our Knowledge be fet right as 
 to all thofe Grand Truths. From whence f 
 conclude that that Book which carries the Title 
 of The Whole Duty of Man^ and yet treats not 
 particularly of the Principles of the Ghr'tflian 
 Faitb^ is very Defeclive, and anfwcrs not the 
 Title, unlefs you will fay that to know the 
 Principles of the Chriftian Religion belongs not 
 to the Duty of Man. 
 
 Bemdl^f 
 
The Whole Duty of Man. j^j 
 
 Seiondiy^ This Celebrated Piece doth not only 
 omit the fw/idament.^l DoQrims of our Holy 
 Religion, but fome Vrdtical Duties^ and A^^- 
 ceffary ytrtues and Crates-^ and others it'Tnif- 
 reprefents, and gives us a , wrong account of 
 them. Faith^ as 'cis a Ghriftian Duty^ that is^ 
 as it hath reference to our Redeemer ^^ is men- 
 tioned but once only, and barely mentioned. 
 For tho' Faith and Trufting in God are fpoken of 
 more than once, yet there is no particular ac- 
 count given of this Grace as it relates to Chrifi^ 
 the grand objed of it. ft is true that in the 
 Third Chapter treating of the Preparation to 
 the Holy Sacrament he mentions Faith in the 
 Margin, but not in the Body of the Book, and 
 only faith, [you are to look on him whom God 
 hath fet forth to be the Propitiation for our 
 
 Sins, ever^fus Chrift.- And this you are 
 
 to believ^Mvill furely be done^ drc.J But in 
 the firlt Chapter of his Book, where he de- 
 fignedly and purpofely treats of Faith^ and 
 where therefore we might expeft to find a jult 
 account of it, he makes it to be no more than 
 ^ believing the truth of thofe th'ngs that arc 
 delivered by God. And when in the fame 
 place he fpeaks of Trufting in Gcd^ he under- 
 ftands by it only our dependiiii! on him for 
 his Care over us. There is not a v.^ord there 
 of believing in Jefus Chrift^ which is the Pecu- 
 liar Duty of every Chriilian Man. And after- 
 wards, in the Devotional pan of the Book, in 
 his CoUeU for Faith ^ he hath not a Syllable of 
 it as it refers to Chrift and h's Merits^ and ai 
 it is a relying on Jefus /or Salvation. Thus 
 
gc$ Repcims on 
 
 this Eminent Grace of the Gofpel, on whicfcr 
 all Che others are built, is forgot to be hand- 
 led in this fo much Adniired Book. 
 
 •Thk is obfcrvable alfo, that tho' the Scrip- 
 tures often make mention of the Doty which 
 Rukn and /Mogiftrates (whether Supreme or 
 Subordinate) owe to the People, yet thh Trea- 
 tife only fets down the Peoples Duty to the 
 Magiftrates, not theirs to the People. And 
 this Reafon is preterxled for it, IVhat is the. 
 duty of the Magifirate to the People xvfU be vain 
 to mention^ none of that rank being like to read 
 this Treatife. Chap. 14. But yet 'tis faid in 
 the fitle-page that it was defigned for the ufe 
 ef j4ll^ and therefore for Magijirdtes as well as 
 others. And we know that it hath fallen into 
 the hands of fome of the Higheft Rank. Be- 
 fides. It appears from fome paflages in the 
 Book that the Author intendea 'it for the 
 Great and Wealthyy as well as the Meaneft and 
 Pooreft. He talks of Ambition^ Chap. 7. Se^. 3, 
 which doth not belong to Poor People. He 
 fuppofcs thofe he fpeaks to, to be Rich and 
 Wealthy^ Chap. 17. Sed. i. and in the i ith 
 Sedtion, Let as not^ faith he, grudge to etnpty 
 our Coffers^ to lefjen fomcvrhat of our heaps to re- 
 heve the poor Akmbers of Chrifl, And in the 
 fame place all along exhorting to Bounty and 
 Liberality^ he lets us know that he intended 
 and expedted that his Book ihould be read not 
 bv the Poor only, but by others. We fee 
 then plainly how he faulters, and we may be 
 convinced that the Reafon before alfigned by 
 him was not the true ground (whatever he 
 
 pretends) 
 
The Whole Duty of Mxn. 507 
 
 pretends) of his omitting the Magiftrate'^s Duty 
 And as being confcious of this, he liies to ano- 
 ther Reafon (if it may be called fo) and tells 
 us in plain terms that whatfocvcr the Si^preme 
 Afa^ijlrate^s duty is^ or however ferformed^ he is ac^ 
 countable to none hut God^ Chap. 14. S. 5. and 
 therefore 'tis vain to fee down^ his duty. 
 
 Here you have the Man and his Mind. 
 All that we arc to be told concerning the 
 Magiftrates obligation is this, that he is ac^ 
 countable to none hut God, 'Tis added very 
 peremptorily. It may fuffice to know this^ and 
 no more. And as for our felves, he acquaints 
 us that Vaffive Obedience is our Abfolute Duty 
 without any limitation whatfoever; yea, tho' 
 ft be oi fecuring our felves^ which is the great 
 end of all Government. For he adds that we 
 muft patiently fuffer what the Magijlrate infli[is 
 on us^ and we muft nct^ to fecure our fdves^ rife 
 •up againft him. A King is Abfolute and Un- 
 limited, and the Laws are no bounds to his 
 Exorbitant Will and Power. Tho' he fhould 
 endeavour to fubvert our Religion, and to ra- 
 vifh from us aU our Liberties and Properties, 
 yet he is not any ways to be refifted and op- 
 pofed, for all Refillance is damnable. 
 
 And yet thofe very Perfons that cried up 
 this Dodrine of the Whole Duty of AJdn^ fent 
 -for the Prince of Orange^ and brought in a 
 •Foreign Army to call King James to an account^ 
 and actually cpvofed and refifted him: and fome 
 ot the Chief Men of our Church were as for- 
 ward as any others in inviting the Prince to 
 *take the Government upon him, at leaft for 
 '^ X\^^^ which was a Temporary Depofing of 
 
 X 2 theif 
 
3o8 Refleciions en 
 
 their King, and thrufting him from the Throne, 
 One would think thefe Men fhould bluih every 
 time they read thofe forefaid Paflages in the 
 Whole Duty of Man^ which they fo highly ap- 
 proved of and applauded. One would think 
 they Ihould do what they can to hinder the 
 Sale of this Book, that it niight not wltnefs 
 againft them, and upbraid them. Did they fa- 
 tkntly fuffcY what King James infiided on them? 
 Did they not, to fccure themfelves^ rife up againft 
 him /* Did they ad as thofe Men who believed^ 
 what they fo zealoully profefled j namely, that 
 whatfoever the King's duty nas^ or however per^ 
 formed, he is accountable to none bi4 God ? No. 
 They contradided this in their pradice, and 
 j-ofe up againft their Sovereign, to fecurc theiii- 
 filves and their Rights and Properties. 
 
 Whence 'tis now evident to the World that 
 the profeflion of the Whole- Duty-of- Man ^ was 
 a mere Cheat and Uelufion , and was only a 
 Contrivance of the Court and Clergy in the 
 former Reigns, to keep themfelves in the Sta- 
 tion they were in, and that they might be able 
 to do what they pleafed in Church and State 
 without Controul, and that they might plague 
 and perfecute all that difTented from them, 
 without fear of any Eefiftance, This was the 
 Defign of the Heads of the Party, and fomc 
 well-meaning People were deluded by it, and 
 thought there was matter ct Confcience in iu 
 You fee now the bottom of Fajftve Obedience 
 and Ahfolute Ixun-Rcftftance which fo many of 
 our Divines preached up with fuch flagrancy. 
 
 And you may fee here for vvhat icafon this 
 Book was cvicd up, namely, fov the Dodrine of 
 
 Pajfwe 
 
The Whole Duty of Mm. J09 
 
 fajfivc Obedience and the unaccouyitahUneJi of 
 Kings^ which it aflerted. This was that which 
 firfl fct it up, this made it to be in fuch re- 
 quefl with thofc Men who were niiindful to fe- 
 cure themfelves and to diflrefs others. Ic was 
 their Intereft to keep up the Credit of it, aid 
 to promote the Sale of it (to which purpofe 
 many Thoufands of them were diflribuced up 
 and down the Nation) for Princes are autho- 
 rized here to do what they pleafe with their 
 People, and the People are taught to take 
 any thing at the hands of a Prince. Both 
 thefe Dodrines made way for Tyranny and 
 Slavery^ they led direftly to Popery and Arbi- 
 trary Government^ which were the Defigns of 
 the Reigns before the Revolution. 
 
 And we fee how the Spirit of this Author 
 rules in fome Men at this very Day. They 
 afTert the ABSOLVTE SOrERElGNTI 
 of Kings, and their governing us not as Free-r 
 Mcn^ but as Slaves. A thing which all Good 
 Princes are fo far from defiling that they in- 
 duftrioufly avoid it. Notwithftanding this, it 
 hath been the bufmefs of fome Writers to up- 
 hold the Arbitrary, Unlimited and Lawlefs 
 Sway of Crown'd Heads* and tQ rob the Sub- 
 ject of his Rights and Privileees. One of 
 them tells us, " That tbo' the Kin^ fhould de- 
 '^ termine contrary to Law, yca^ to all the Written 
 *' Laws in the Nanon^ yet this Determination is 
 ^^ Lavo, Neither Lam nor Reafon^ nor Juflice can 
 *'' determine am thing : but it is the Authority of 
 " the King only that can determine. Here is a 
 King without Reafon^ Lan or Jufiice, and fuch 
 by all means mult the Englifn Monarch be, 
 
 X 3 &ith 
 
JIG Reflections on 
 
 faith this ivifh Priefi, This is the true Spawn 
 of Sibthorp and- Manwarlng^ who at the begin- 
 ing of King Charles the Ts Reiga (ihq plain 
 Prefage of what was to follow) Preached up 
 the Abfolute Power of the King, and Preached 
 down the Peoples Liberties and Properties, 
 for which acceptable Doftrine they were fa- 
 vour'd and preferr'd by the Court. And when 
 this was found to be fo Agreeable a Theme, 
 Other Sermons and Difcourfes were multiplied 
 wherein the Boundle[s Power of Kings over 
 the Perfons and Eftates of their SubjeSs, was 
 maintained. This coming from the Clergy and 
 from the Pulpit, was looked (ipon as no other 
 than Divine, and confequently fufficlent to au- 
 thorize and legitimate the Pradice which would 
 naturally flow from it. Accordingly, as the 
 Lord Clarendon himfelf owns, * The Crottn ex'^ 
 tended its Authority anci Tower beyond its bounds 
 to the prejudice of the juft rights of the Suhje^. 
 He declames againft -(- the Illegal Impofttions in 
 that King's Reign, and the Vnjufi Proceedings 
 of the Council-board^ and other Prcffures and 7//- 
 vafjons on the Subje{Is^ as he calls them. Re- 
 lating to which he confefles that there were 
 Preach'd at White- f/aU very Scandalous Sermons^ 
 and he faith the Divines prefumed to determine 
 thivgs out of the verge of their own profeffion. 
 
 Thefc 
 
 "^ Hift. of the Civil War, Boo\ 5. P. in Folio 4? 4. 
 I Boole I. P. 5?i 54. 
 
Tfje Whole Duty of Mm. j i j 
 
 Tlicfe things (hould not have been called 
 to mind again, and mentioned here, but that 
 k was neceflary on tiiis occafion to refreih our 
 Memories with them, that we may be fenfiblc 
 what work a known Writer at this Day is 
 carrying on^ namely, the very fame that was 
 one main Spring of our Ci-v'tUWars. It is his 
 very defign and bufiaefs to aflerc and promote 
 the ArhitYary Power of Monarchs, that they 
 may wield the Scepter with the utmoft Rigour, 
 and not rule in the Hearts and affedions of 
 the People (their bell Security) which natu- 
 rally follows upon their being whuUy Vnaccount- 
 able : which is the Dodrine that the IVhok Duty 
 cf Man teaches. It is no wonder then that 
 fome Perfons in Church as well as State mag- 
 nified this Book, and buoyed up the Reputacioa 
 of it for fuch a Purppfe as hath been menti- 
 oned. And as for the unknown Author, ic i? 
 no wonder that upon fuch Maxims as thefe laid 
 down by him, he chofe to fay nothing of the 
 Adagiflrate^s Duty to the People^ feeing he is not 
 to give any account of the difcharge of it to 
 them. But it feems St. Paul was not of this 
 Writer's mind, he did not think it vain to 
 mention the Duty of the Magiftrates to the People^ 
 for in the Thirteenth Chapter of his Epiltle 
 to the Romans^ he fets down the Chara[ier 
 find Office of the Higher Powers^ as well as the 
 People$ Duty to them : and it would have well 
 become this Author to have imitated the A- 
 pollle. 
 
 As he is wholly filent concerning the Ma- 
 gillrate's Duty, fo he is likewife concerning 
 {hat of the Minifiers of the Churchy and (as he 
 
 X 4 himfelf 
 
J 12 Reflect iot7s on 
 
 hiitifelf acknowledges) ufon the fame conftderd^ 
 tion on vohkh he forbore to mmtien tb& Magtjlrate^s 
 duty. And what was that Confideration ? 
 Namely, lecaP.fe none of that rank were like to 
 read bis Treatife^ and becaufe ^tis very ufelefs 
 for the People to enquire what is the Duty of 
 their Paftors, and becaufe whatf never their duty 
 w or however perforfned^ they are Vnaccomtabk 
 to the People^ and no failing of theirs can war^ 
 rant the People to fail in their Duty to them : 
 fot this is a Confideration which he particularly 
 mentioned under the other head. Thefe are 
 affigncd as fufficient Reafons why the People 
 fnuit not hear of the duty ofMiniflers^ and why ac- 
 cordingly this Auihor fiith nothing of the 
 Ghriftisn Offxes appertaining to Miniflers. 
 But we know that the Great Apoflle largely 
 fets down thofe Offices not only in his Epi- 
 files to Ti7rothy and titus^ but to whole Chri- 
 ilian Churches, and evui calls to the People 
 to remind the Pafiors of their duty. Col 4. 17, 
 Notwithftcnding this, our Author omits this 
 fubject wholly. But how then can this Trea- 
 tife be cplled The Whole Duty of Man ? This 
 can't be reconciled, unlefs this rank of Per- 
 fons be above the degree of Afen.^ which fome 
 v;ould make us believe^ and fome of ihem fanfic 
 fo themfclves. 
 
 Again, it may be obferved that this Treatife 
 is deficient as to this, namely, that whereas 
 Death is one great Objedt of a Chriftian Man's 
 Meditation, and he ought folemnly to Prepare 
 himfelf for his laft Hour, this Author faith 
 nothing at all of this^ as if it were no parr, . 
 much icfs a confiderable partj of the duty of a 
 
 Chiiftian 
 
The Whole Duty of Mxn. j i j 
 
 Chriftian Man to perform that task, and by 
 peculiar adts of Devotion and Religion to con- 
 yerfe with and make Preparation for his De- 
 parture hence. 
 
 And as this Writer omlu fome Graces and 
 Duties, fo he is mijlakcn about others, and 
 gives us a wrong account of them. Thus 
 when he divides the Worfhip of God into that 
 which is performed by our Souls ^ and that which 
 is performed by our Bodies^ Chap. 5. S. i. he 
 feems to make ufe of an III Diflribution of 
 IVorfljip^ in the way that he applies it, for Pra)er 
 is partly a Bodily Worfhip, it being performed 
 by the Tongue, as well as by the Heart : and 
 yet he faith the Souls part is Fraying^ not allow- 
 ing the Outward Man to be concerned in it. 
 
 And befides, he is very wrong in his No- 
 tions, when by. thus fpeakinghe would perfwade 
 us that there is no other Spiritual Wor/hip^ or 
 Worfhip performed by cur Sonls but Prayer^ 
 for when he faith the Souls part is Prayings he 
 muft mean (if he fpeaks conhllenriy and pro- 
 perly) that no other ad of Worihip is the 
 Soul's part. 
 
 Nay, he reckons Prayer to be all the Wor- 
 fhip that is due to God, as we may fee in thi? 
 Chapter, where under that Head fthe Eighth 
 head) cf Worfhip due to God^ he mentions no- 
 thing at all but Prayiyjg^ together vvith Reverent 
 Ceflwres: whereas it is not to be doub(,ed thac 
 there are fcveral other Adts of Worfliip^ as the 
 Ctlehrating of Baptifm and the L9rd^s Supper^ 
 (which }at:',:r he himfelf confefTcs afterwards, 
 and thereir contradids himfelf, for he calls that 
 Holy Sacrament the Solcmneji part of Worflnp^ 
 
 Chap. 
 
gi4 Refle£iio?is on 
 
 Chap. 17. S. 3.) and Fafling and Humiliatieif^ 
 and Religious Vovoing^ of which laft he faith no- 
 thing at all in his Book \ and meeting in the 
 Houfe of God^ and keeping the Lords Day holy^ 
 hearing the Word read md peached, Thefe^ as 
 well as Prayer, appertain to the Wor/hif and 
 Service of God, as the moft Judicious Divines 
 have acknowledged : but this Author is not 
 pleafed to rank them under that head, which 
 is a thing that no Man ever did before him. 
 
 I might obferve that he grounds 'the Obfer- 
 nation of the Lord's Day on the fame bottom 
 with the Fejlivals and other H»ly Days^ Chap. 
 2. S. 17. We are^ faith he, to exprefs our reve- 
 rence to God by hallowing the Times fet apart for 
 his Service , and he affigns thefe to be the Lord's 
 Day and the FeaJ^s of the Church. Befides the 
 Lord's Day there are other Times which the Church 
 haih fct apart^ Seft. 19. He leaves us to in* 
 fer the one as well as the other to be the 
 Conflitution only of the Churchy and that the 
 former is no Divine Inftitution : efpecially this 
 may be gathered from him feeing he faith no- 
 thing at all of the Appointment of the Lord's 
 Day by Chrift or his Apoftles : which is very 
 acceptable to fome of our Divines, who hold 
 the obfervation of the Lord's Day to be a 
 mere Ecclefiaftical Injundlion. 
 
 Of Fajling he hath but an uncouth Notion ; 
 namely, that it is miffing a me4 by way cf 
 punijhment for our faults ^ Chap. 5. S. 34. But 
 I let that pafs, that it may be feen I do noc 
 infill on every thing which may deferve a Ccn- 
 furc. 
 
 He 
 
The Whole Duty of Man, j i j 
 
 He IS very faint and low when be is fpeak- 
 ing of Recreations : he in a {]^eneral way reflects 
 on thofe who fftnd whole D^fys and Nights at 
 Cards and Bice^ and idle Paftimes^ Chap. 9. S. 
 7. that is, he would not have ?cr{ons fpend all 
 their time on thofe Sports, but he doth not cau* 
 tion his Reader againft the linful and unlawful 
 ufe of thera on other accounts, which certainly 
 he (hould have done on that occafion : and be- 
 caufe he hath not done it, he feems to give 
 encouragement to Licentioufnefs. 
 
 But this Faintnefs is recompenfcd by a great 
 Severity in another place, that part of his Dif- 
 courfe which treats of Deceit in Trafich. It is 
 all of it from firft to laft a dreadful and bitter 
 Satyr againft all Merchandifing and Tradtng-Men, 
 who are the main Bulk of the Nation, as well 
 as the Prop of it. There is one palTage, above 
 all the reft, very fcvere and cutting ; Cheating^ 
 faith he, is fo interwoven with all Trades^ fo mixt 
 with the very firfl Principles and Grounds of them, 
 that it is taught together with them^ and fo becomes 
 fart of the Art, Chap. 12. S. 8. Which is 
 as if he had faid. All Trading is downright 
 Cheating in the very nature and conflitution 
 of it: and therefore when Youth are bound 
 out Apprentices, the defign of it is (which 
 mud needs be a great Comfort to their Parents 
 or other Relations) that they may be taught 
 to Cheat with dexterity. For Trading is no 
 other than a Courfe of defrauding, and in 
 plain terms all Tradefmen are Knaves. For it 
 mult needs be fo, and can't be otherwife if 
 what our Author faith be adjufled to truth, 
 that Cheating is taught together with the Trade ^ 
 
 and 
 
ji6 Refle^tiQns rm 
 
 and is mixed with the firft Grounds of it^ and is 
 a part of it. Here the Qiieftion may be put 
 whether this Language be not part of that /«- 
 juftice to our Neighbours in refpeU of their Credit^ 
 which he condemns in the following Chapter : 
 where he more particularly adds, To thefe Men 
 who fuhftfi by dealing in the World (that is Tradef- 
 men ) a Good Name or Credit is fo necejfary^ that 
 it m 'y well he reckoned as the means of their Live- 
 lyhood^ and then furely His no flight matter to rob 
 them of it^ Chap. 13. S. 10. But he hath by 
 the foregoing Ccnfure taken away their Good 
 Name and Credit^ and confequently hath endea- 
 voured to fubftradt the means of their livelyhood^ 
 fo that we fee who is the Rohher : and we fee at 
 the fame time how Inconfiftent one part of his 
 Book is with the other. 
 
 Which is further difcernable from what he 
 faith afterwards, Charity cafis out Cenforioufnefs 
 and Rafh Judging^ as the Jpoflle faith [It thinketh 
 1)0 Evil, Lnt believeth all things, hopeth all 
 things]; that is^ it is forward to believe and hope 
 tbs hejh of all Men,, Chap. 16. S. 8. But I 
 appeal to the impartial Reader, whether he that 
 faith thefe things was Mailer of that Charity he 
 defcrlbes, when he fixed the above mentioned 
 Character on whole Societies of Men, and makes 
 every Tradefman in the City of London a Thief 
 and a Cbeat. It mult needs be a great Encou- 
 ragement to a City-Miniller to Preach to whole 
 Congregations of this kind. And befides, he 
 can't bur expeft to be very kindly and honeftly 
 treated by them aftei his Admired Friend hath 
 thus branded them. 
 
 Oac 
 
The Whole Duty of Mapk j i y 
 
 One would think that a Libel of this nature, 
 .>which falls fo heavily on all Traders and Seller?^ 
 fhould not have had a run among the Citizens fo 
 long a time : but the contrary can be afcribed 
 only to their excefs of that Charity which this 
 Aviihov fpcaks of^ and they pra^ife^ but oot he. 
 And the fame Charity hath infpired the other 
 Sex, or elfe they would not have digefted thofc 
 harih and rude Refledtions on Married Women 
 which his Fitteenth Chapter abounds with. 
 
 There is a very odd pafiage in his 7th Chap- 
 ter, Sedlion 18. The Fertue (faith he; of Chaftity 
 confjfts in a perft{} ahftaining from ail hnds ofVn^ 
 cleamefi^ not only that of Multery aid Fornication^ 
 hut all other more unnatural forts of it committed 
 either upon our felves^ or with any other. In a word^ 
 ail ads of that kind are utterly againfi Chaftity^ 
 fave only in lawful Marriage. Then, according 
 to him, Adultery, Fornication and Unnatural 
 Uncleannefs, are not a breach of Challity whea 
 they are committed by Perfons that arc Mar- 
 ried : for 'tis faid here [fave only in Lawful 
 Marriage] which may iaipiy that thefe adts of 
 Uncleannefs are Lawful in a iingle Life, tho' 
 not in a Conjugal one. And as for Vnnatural 
 forts of Vndeamefs^ it is certain that all a&s of 
 that kind are as Sinful! and Unlaw full when com- 
 mitted by Married Perfons as well as when they 
 are by the Unmarried. We fee from this and 
 other Inftances what Reprefentations he makes 
 of Aforal Duties^ and as for thofe which are 
 purely Chrtflian and Evangelical^ he paflcs fe- 
 veral of them by with very dry defcants on 
 them. 
 
 I 
 
JiS RefleHions on 
 
 I may adjoin fomething concerning his Stite^ 
 which as to the main is very laudable, but 
 there are fome Mixtures which cannot be ex- 
 cufed. Nor fhould " I at all take notice of them 
 if fome had not immoderately flattered him for 
 his Words as well as his Matter (for 'tis as 
 eafie to do the one as the other) and had 
 boalled that there are none of thofe Defeffs 
 and Bkwifljcs in his Expnffions which are fre- 
 quently to be found in other Mens Writings, 
 It is not becoming the Stile of a Divine to 
 call Riches and Honour the Goods of Fortune^ 
 as he doth twice together. Chap. 6. S. 8, and 
 10. and in the General Titles or J^dex^ at the 
 End of the Book. Nay, he nks the word For- 
 iuYie to exprefs Providence' and the Judgments 
 of God, Chap. 1 2. S. 9. From this Author it 
 is likely our Preachers (who have been Great 
 Hawkers of this Book) have been encouraged 
 to talk fo much of Fortune and Fortunes \\\ their 
 Pulpits, a Language which befeems not the 
 Mouths of the Chriftian Clergy, for this man- 
 ner of exprefllon is borrowed irom FagavJfm^ 
 and it is apt to convey a very ill Notion into 
 Mens Minds, to wit, that things are admini- 
 ftrcd in the World by Chance and Fortune. 
 
 It is of Vulgar ufe in many Mens Mouths to 
 fay, God knows^ or the Lord knows^ when there 
 is no occafion for mentioning either God or 
 his knoTPWg : and this unnecelfary and prophane 
 fort of fpeaking is frequently ufed by this Au- 
 thor, as you may fee in the following placed. 
 Chap. I. Sed. 49. Chap. 2. S. 29, and 30. 
 Cliap. 3. S. 23. Chap. 4. S. 6. Chap. 6. S. 
 13. Chap, 10. S. 9. Chap. 12. S. jo. Chap, 
 
 14. S. 19. 
 
The Whole Duty of Man. j 1 9 
 
 14. S. 19. Chap. 1^. S. 19. Chap. \6. S. the 
 lad. In all which places thofe woids God knows 
 are a mere Expletive, and have no rclarioa to 
 any thing that requires him to mention the 
 Knowledge of God. 
 
 If this vain and foolifh way of fpeaking had 
 once or twice only palTed his Pen, it had been 
 tolerable, but when he {o often ufes it, no lefs 
 than a dozen times, and fometimes twice to- 
 gether in the fame Chapter, and always where 
 there is no neceffity for it, we cannot but take 
 notice of it with great diflike, for the Holy 
 Name of God ought not to be ufed (lightly and 
 ^vainly, and where the matter doth not fuit 
 it. And befides, it being fuch a P^ulgar and 
 Plebejan fort of fp^^^i^g, it may raife fome 
 wonder that it is made ufe of by one whofe 
 Education may be fuppofed to be above that 
 ftrain. 
 
 There are fome other Expreflions which be- 
 come not at Serious Writer, as the Dog in the 
 Fahky Chap. 6, S. 14. the young Conjurer^ Chap. 
 13. S. II. That of the Butter-fly Chap. ^. S. 
 19. is but indifferent. Trading for God, Chap. 
 10. S. II. and jumping into Heaven Chap. 17. 
 S. 22. are no vei;y Commendable ways of 
 fpeaking. Yea, thofe Innocent Expreflions of 
 fetting all right between God and our felves^ Chap. 
 3. S. 22, bringing our felves to^a melting temper^ 
 Chap. 3. S. 8. the Devils' s playr^ig the Merchant 
 for our Souls^ Chap. 4. S. 8. if they had been 
 found in any Book but this by fome Men, they 
 would have laught at them as mere Cant. 
 But the Exceflive ReverenccandalmoftAdoracioi 
 paid to this Writer by them will not lee ihem 
 hev any thing that tends to the Difparagcment 
 
 of 
 
320 Kepciions on 
 
 of bis p€rformauce, tho' ic be really falilty: 
 as any tmbiaifed Perfon cannot but fee and ac- 
 knowledge that it is in fundry refpeds. 
 
 I might Remark further on this part of the 
 Book that the Periods and Sentences are fo 
 long and tedious in rtiany places (and footie- 
 times larded with Parenthefes) that no ordi- 
 nary capacity can go along with them : and 
 therefore he might have bated That in the 
 Title- Page of his Book, that *tis for the ufe of 
 the meAnejh Reader, And I would ask whether 
 fuch expreffions as thefe, Felicities^ u^ccejfton^ 
 JDiJiemperate^ Bequtfts^ Proxy^ Inj^ulph^ legal' Tref" 
 paffes^ i. e. TrcfpalFes againll the Law, Ajferto^- 
 fy and Promijfory^ conjuring his Reader^ with o- 
 thers of the like fort, be fitted to the Llndef- 
 ftanding of the meayjeft Reader, 
 
 Having fpoken wich this freedom of the Bo^ 
 dy of that Book which I dedgned to make 
 fame Remarks upon, I proceed to do the like 
 with relation to the For vis of Devotion which 
 are annexed to ic. He calls them all Private 
 Devotions^ and confequencly they are of no ufe 
 to a Family when they would Pray together. 
 This is a mighty DefeO: in thefe Forms of De- 
 voclon, that there is not Qne Prayer for a Fa- 
 niily ^ efpscially feeing the foregoing Treatifc 
 was dcfigned for FantHks. But he exccfes thi^ 
 OmifTion by faying, The Church hath already fiir^ 
 nijhcd us for that purpofe^ I tnean^ faith he, t/;.f 
 Publick Liturgy or Common- Prayer : and this he 
 would have read condantly in every Family, 
 tho' herein he is contradifted by the generali*- 
 ty of his Brethren of the Clergy, whofe Judg- 
 ment is that the Puhlick Liturgy on fome Ac^ 
 counts is not fuitable to a Private Family^ and 
 
 th^it 
 
The Whole Duty f)f Man. jj< 
 
 that a Vrieli ought to officiate in this Service. 
 And accordingly the mofl: Conformable Divines 
 of our Church have compolcd and puhlifhrd 
 Set Forms of Prayer to be nfed in Families: 
 which they would not have done if they had 
 been of this Authors mind, and thought that 
 there is no fighting but with Goliah\ Sword 
 that i^, the Common- Fraycr^ as he calls it. 
 
 Then as to thofe Prayers^ which are contain- 
 ed in his Colkdion of Private Devotions, it 
 is evident that in fome of them his Periods 
 are too long, in fo much that the Senfe there- 
 by is funk and loll, as ia the Thankfgiuhg a- 
 mong the Prayers for the Morning. And ^6 
 in the Prayer after the Heads of Self-examina^ 
 tion there arc Sentences fti etched oat to fuch a 
 length that an ordinary capacity cannot reach 
 them. Even in feveral of the Colle^s^ which 
 fhould be (hort, he is long-winded- and in moft 
 of them he ohlerves no Accuracy at all. 
 
 Thac is a plain Tiutolo^y iri his Co[lc5I for 
 Contrition^ AMt this hard obdurate heart of mins 
 as if hard and Obdurate werd not the fame. 
 
 Tho' his Book was intended for thofe of 
 mean Underfliindings (which he often hints to 
 us,") yet he flies above their pitch v^^hen he puts 
 fuch words as thefe intp their Mouths, Com- 
 municate fome fnall ray of thy excellence^ in the 
 Prayer for Perfeverance : Let me not he fo Set- 
 crilegiou/ly Vnjufl as to alienate , in the Colled 
 for the Love of God. Thou fee ft my heart al- 
 ready ufurped^ in the fame place: 7hat I m.^y 
 not Sacrilegioufly Jnvadi what God hath ft ^part 
 for himfelf^ in the Coileft for the Fear of God. 
 And will that fit the Mouth of the Afcaticft 
 Reader^ in the Prayer at the approach ot Death, 
 
 Y d 
 
5 22 Reflections on 
 
 a mount aimm heap of minmdy Vrovocations} Or 
 can he well llnderftand and pronounce Irremedi- 
 able ruine^ in the Prayer in times of Calamity? 
 
 And how do you approve of fuch fine Lan- 
 guage as this is in his Prayer for the Peace of 
 the Church? Js it were in a mifordered Quire^ 
 every A 'an fmgeth a contrary note. Which is to 
 exprefs the Confufion in the Church ^ and by 
 the by it Ihews that he longed for the Cathe- 
 dral Service again. And to this refers what is 
 prayed for afterwards. One note and one Song: 
 and in the end of this Prayer, the whole Qmre 
 of the Church is mentioned. 
 
 In another place of this Prayer he thus 
 cxpoflulates, Shalt thou fuffer the' wicked Sprits 
 to bear fuch a Swing'^. And afterwards, Suffer 
 not them to PerifJj who do hang on thee. He 
 attributes to God Heavenly Policy^ in this Pray- 
 er: and God's Mercy is faid to furmount all 
 his Works, 
 
 Now, I pray tell me. Is the meaneft Reader 
 or any other taken with fuch Language as this 
 in AddreflTes to God, to wit rays of excellence^ 
 a heart ufuryed^ Sacrilegious Invafton and Alienati^ 
 o«. Mountainous heaps^ Minutely Provocations^ Iy" 
 remediable mine ^ mercy Surmounting^ mifordered 
 Quire ^ hearing a fwi»g^ hanging on God? 
 
 What think you of fuch quaint Petitions as 
 thefe, that by being fupplcd in his own tears^ he 
 may be the fitter to be wafhed in Chrifl^s Bloody in 
 the firft Prayer before the receiving of the Sa- 
 crament : that he may lay his Hand on his Mouthy 
 and heartily acknowledge^ whereas thefe two are 
 Oppofite, for the former exprejTion Drying the 
 Hand on the Mouth] is ufed for holding ones 
 peace, or refraining from fpeaking, Judg. i8. 
 
The Whole Duty of Mm. J2J 
 
 19. "^oh, 21. 5. 29. 9. 40. 4. Vrov, 3c. 32. 
 il//c. 7. 16. 
 
 Some would exceedingly difreliOi the fol- 
 lowing flrains of Devotion, if they had met 
 with them any where but in the Whok Duty 
 of Man : the Petitioner is taught to Pray that 
 he may not loyig after the Flcfh-fots of Egypt, but 
 Confecrate himfelf to Cod ^ in the Prayer after 
 the Heads of Self- Examination : that he may make 
 an utter definition of every Amalekite^ in the 
 Colledt for Sincerity ^ that he may give a Bill 
 cf Divorce to his beloved lufts^ and that Gcd would 
 then Marry him to himfelf ^ ^n the Prayer for 
 Night. 
 
 I do not mention thefe paflagcs as if they 
 might not harmlelly be made ufe of in a 
 Devout and Religious Sort, as coming .from 
 a good and honeft Heart, but I wonder they 
 are approved of by thofe who pretend to 
 be fuch Nice Judges of Prayer, and are v;ont 
 to be fo fevere upon the Dijfenters for the 
 Expreffions which they fometimes ufe in their 
 Fubiick Devotions, if fuch words as fome of 
 thefe had been heard at a Presbyterian Le^itire by 
 Mr. Btnnet when he frequented thofe Meetings, 
 he would certainly have pronounced them to 
 be Rude and Ra(h, and Irreverent, and what 
 not? 
 
 It might be obferved further that feme of 
 the Prayers in this Book are Now made a 
 Support to a Bad Caufe^ and Contribute much 
 towards the humouring of thofe that are dif- 
 affe(^ed to the Governmerit, and arc laid a fide 
 for refufing to comply with the prefent EUa- 
 blilJimeat, and cry out that the Church is in 
 
 Y z dan^ic;-. 
 
J 24 RefieCiions on 
 
 danger. In the Prayer after the Sacrament there 
 are thefe words, O let not the Lights of the 
 World be put under Bufljtls^ but place them in their 
 Candcflicks, Which without doubt is iifcd by 
 feme as a dired Prayer in behalf of the ejedted 
 Non- Jurors. And with refpeft to them and 
 other Cireumftances Onr Church is reprefented 
 to be in a moll Deplorable and Difmal Con- 
 dition, having once been the Ferfeciion of Beauty 
 and the Joy of the whole JEarth^ flie is now become 
 a fcorn and derifion to all that are round about her^ 
 in the Prayer for the Church. Whence you 
 meet with this P|tjtion in the Jnterceffion in 
 the Morning Prayer , Have mercy on this De-^ 
 folate Church. And again, in the Prayer after 
 the Sacrament, Have mercy on this Languifhing 
 Church: and in the fame Prayer again, Caufs 
 thy face to fhine on thy SanBuary which is Defo^ 
 late. All this hath been lately mifapplied by 
 ill Men to the prefent State of the Church cf 
 England, 
 
 Lajlly^ we may take notice that in the De- 
 votional Part^ a little before the Colleds, the 
 Author fhews a great Itking of the Hours of 
 Prayer, (and accordingly puts them in Capital 
 Letters) or the Canonical Hours ^ as they are 
 called by the Romanics. You will find that 
 in the Lady's Calling Part i. Seif!!:. 5. he again 
 talks of the Canonical Hours of Prayer ^ at this 
 (day made ufe of by the Papiits. And in that 
 f Book be commends the Religious Orders of 
 
 f^irgins 
 
 « Pact z. Sc&. 
 
The Whole Duty of Mart. J25 
 
 i^iYgins (or Nms^ in the Romaa Church, and 
 wifhcs they had not been ftippyejfed. There is a 
 difcernable 1 indlurc of Popery in this Authors 
 Pif ce of I he Catifes of the Decay of Chriftian Tie- 
 ty: he (hews a kindnefs for that way of Re- 
 ligion, in fcveial Pafiages: and tho' it is true 
 in fome places he feems to difiikc and find 
 fault with fome Fopifij Terets^ yet we may per- 
 ceive that at the fame time he is not a Hearty 
 Enemy to them. It is ufual with fome to 
 have a fling at Rome and Geneva both. 
 
 But to return to the Book before us, there 
 is another palTage which feems to countenance 
 a known Dodrine of the Church of Rome ^ for 
 in the Prayer for the Peace of the Church 
 he hath thefe words, Fouchfafe to caji on us 
 tkofe tender and pityful eyes with which thou didji 
 once behold Peter that Great Shepherd of thy Church 
 for elfe he w^s no more a Shepherd than the 
 other Apoftles, as all Proteflants hold. But 
 our Author emphatically faith, That Shepherd to 
 diflinguifh him from all others. So that \is 
 plain that thefe words are liable to be Inter- 
 preted, and it is probable were meant, in fa- 
 vour of St. Peterh Supremacy which the Papifts 
 talk of. ^ 
 
 There is a very odd and fufpicious paffage 
 in the fame Prayer, Fouchfafe to caft thy Counte- 
 nance en thy well' beloved Spoufe the Church but 
 let it be that amiable and Merciful Countenance 
 raherdy thou pacifiefi all things in Heaven and in 
 Earthy ayid whatfoever is above Heaven and un- 
 der the Earth, That God pacifieth all things in 
 Heaven and in Earthy is eafy to be Underftood 
 for this is according to what phe Apoltle faith* 
 
 namely, 
 
526 Refle6iio/2S on 
 
 namely, that hy Chrift all things are reconcikd 
 to the Father^ whether they be things in Earthy or 
 things in Heaven^ Col. i. 20. But how doth 
 God pacifie what is above Heaven'^, and what 
 doth he mean by whatfoever is under the Earth} 
 This mufl fignifie either the Bodies of the 
 Saints , or of the Wicked that are in their 
 Graves, or the Devils and Damned Souls in 
 Hell, or he fuppofes other Souls in Purgatory. 
 He cannot me^n the Bodies of the deceafed, 
 for there is no need of pacifying them, they 
 being (till and quiet: and therefore he mufl 
 mean the Infernal Spirits and Souls that are 
 damned, and then the fenfe is this, that God 
 cafts or wiU caft his amiable and merciful counte- 
 nance on the damned in Hell, yea, on the De- 
 vils therafelvesi he will vouchfafe them the 
 fame Merciful Countenance that he cafls on his 
 well beloved fpoufe the Church. This is a flight 
 above Purgatory , and furely is not any part 
 of that Devotion which Froteflants are con- 
 cerned in. Or if he means by thofe under the 
 Earth the Souls in Purgatory , then we know 
 whereabouts he is, and what Church he hath 
 a good opinion of. 
 
 And here I mufl; needs fay, upon this occa- 
 fion , that I remember but one place only in 
 all the Book of the Whole Duty cf Man ( tho' 
 the Author had fair opportunities of furnifh- 
 in^ us with more) which feems to fliew any 
 diflike of the Popijh Opinions'^ and that is fo 
 worded and exprefied that any Man of the 
 Church of Rome may fay Amen to it. To pay 
 Livine JVorflnp (faith he) to any Creature , be 
 it Saint or Angel ^ yea ^ or the Image of ChriJ} 
 
 himftlf^ 
 
The Whole Duty of Man, g 27 
 
 him f elf ^ is a tranfgrejfion of the fccond breach of 
 our duty to God, it being the imparting that to a 
 Creature which is due only to God^ and therefore 
 is Jlriniy to be abflained from^ Chap. 5. Scdt. 37. 
 Every one that hath read the Writings of the 
 Roman Catholicks knows that they are not 
 backward to profefs as much as is here faid, 
 for tho' they WorQiip Saints and Angels and 
 the Images of Chrift, yet fome of them tell 
 ws that they do not pay Divine Worjhip to them, 
 but only that which is "Religious^ which is of 
 an inferior nature: and others tell us that 
 they VVorfhip Images and other things and 
 Perfons not Directly ^ but only Indiredly^ and 
 fo they cannot properly be faid to give ado- 
 ration to any Creature. It may be this is 
 the Evafion which our prefent Author could 
 help himfelf out with. 
 
 Thus I have made fome Refiediions and 
 Remarks on the Whole Duty of Man^ and there- 
 in I have I doubt not committed an unpar- 
 donable fault in the Judgment of fome Men. 
 But I am not concerned at it, becaiife I know 
 I fhall be Abfolved by thofe who have laid 
 afide Prejudice, and know how to judge of things 
 aright. I have no ill Opinion of the Autlior's 
 Perfon, nor is it poffible I fhould, becaufe he 
 is not known , and fome fay a IVofnan made 
 this Treatife. But I meddle only with the 
 make of the Book , and fhsv/ wherein it is 
 juftly liable to Exceptions. 
 
 It is the late Modifh way among one fort 
 of People, when they are asked about Rdigun^ 
 to return this for Anfwer that thiir Religion is 
 in the Whole Duty cf A/an. But I mult tell you 
 
 that 
 
328 Reflections on^ &C. 
 
 that their Religion then is Lame and Imper- 
 fed, it wants Principles to adnate their Praflicd, 
 and the Pra&ice is ill dirCvited in fome very 
 conliderable Inflances. As laudable as this Book 
 is on other Accoonts /^and far be it from me todc- 
 pretiate the true worth ot it in any refped; we 
 cannot but own, upon a perufal of the feveral 
 Particulars which 1 have produced, that it is 
 no defaming of the Author to fay that he 
 hath omitted many things which neceflarily ap- 
 pertain to the Whole Duty of a Chriilian 
 'Man , and that he hath Mifreprefented other 
 things that belong to it , and that his Work 
 is fo far from meriting approbation in all thiyigs 
 (which fome confidently maintainj that in ma- 
 ny it deferves Cenfure, and ought to be read 
 ^ith Caution ; and the rather becaufe it hath 
 gained fo great an Efteem and Applaufe: for 
 the more Applauded it is, the more Harm it 
 may do. My defign hath been only to Un- 
 deceive Men , and to remind them not to 
 fwallow down all for Right and Good which they 
 meet with in this Writer. They may be con- 
 vinced from what I hav6 faid that he hath 
 his Miftakes and Flaws, and fome of them of 
 a grofs nature, fuch as merited to be taken 
 notice of and animadverted upon for the benefit 
 of the Reader. 
 
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 F I N Z I. 
 
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