The Judgment of the late 
 
 LORD CHIEF JUSTICE 
 
 g>\t ^lattljeto Hale, 
 
 Of the Nature of 
 
 TRUE RELIGION, 
 
 THE 
 
 CAUSES of its CORRUPTION, 
 
 •And the Churches Calamity, by Mens 
 
 ADDITIONS and VIOLENCES; 
 With the defired Cure. 
 
 In three Difcourfes, written by himfelf at feveral times. 
 
 Humbly Dedicated to the Honourable Judges and Learned Law- 
 yers, who knew and honoured the Author, becaufe in their 
 true Sentiments of Religion, and its Depravations, and the 
 Cure, the wellfare of England, under his Majefty, as well 
 as their own, is eminently concerned. 
 
 By the faithful Publifher, RICHARD BAXTER. 
 
 To which is annexed the Judgment of Sir Francis Bacon Lord 
 
 ferttlamfSt.Albansl and Chancellour of England: And fome- 
 
 what of Dr. Ifaack, Barrows on theTame fubjed. 
 
 Mat. <J. 9. Blejfed are the Peace- makers ; for they fh ill be called the Children of God. 
 
 Rom. 14 17, 18. The Kingdom of God is net meat and drinkj, but ngbfeoufiefs and 
 feace> and jcy in the holy ghoft. For be that in thefe things fervctb cbrijlj is ac- 
 ceptable to God f and approved of men. 
 
 L O ND N, Printed for B. Simmons at the three Cocks near 
 the Weft-end of S. Paul's Church. 1684. 
 
 \s. 
 
 
- 
 
 PREFACE, 
 
 With fome Notes on thefe Dif- 
 couries by the Pubhlher. 
 
 ,,..,_ t rf. PMijhing of thefe Difcourfes Jbeweththe 
 A ■ \U* »•% «/>' weak underftandmgs 
 
 I have hired me to VM.fb then, f«**"* 
 
 A. ^srftfjM »r*« Teflament which Jaith that 
 
 ■ j u „„« Writings of his Publifhed, but what m 
 
 his Life Time ne gav /„ „,„ Worn* f fos/""/- 
 
 ~W"£f* T Z*gk Caflttfome Layers of 
 iiZ'ErleJcf VL, Id integrity, they have M» 
 
 prejfwgthem . whtnM wa , gone from us in great 
 <Veaknefs to the Place "fj s ^J ^Jts Book called Con- 
 Jtoldhim Zjggjgffii* * *-• « M "ft 
 
 *£«* tM lf}yW? M %'a% em thitGod had given him with 
 that the Honour andjujl Ltern , & ^ = 
 
 all forts of Men he owed to the tervi j & ^ 
 
 A » 
 
The Preface to the Reader. 
 
 And therefore knowing the doleful Cafe of this Land, as di =st 
 nided andftriving about Religion, I intrcated him that he 
 would Write his Judgment briefly and freely cf the Caufe and 
 Cure: The rather becaufe his Contemplations were fo accep- 
 table to many. 
 
 In his laft Letter anfwer ing this, He prof effeth that thofe 
 Contemplations were Printed without his Purpofe, Knowledge, 
 or Ccnfcnt, but thanks God if they did good, though beyond 
 his intent. But though the reft befullofkindnejs, Twill not 
 Tub lip^ it, lefi really it fhould violate his Will: But johen he 
 was dead, he who Publifhed his Contemplations, ftewed me a 
 Bag of his Mannufcripts, fmall occ afwnal Trail at ejs, and gave 
 me out thefe three, faying, that They were direlted [For Mr. 
 Baxter] By which I knew they were by him given me in anfwer 
 to my for ef aid Letter, which Craved the Publication of his 
 Judgment of our Divifions. But I conjecture they had been 
 long before written by him at lever al Times, and much to the 
 fame purpofe ; and Jo I fuppofe that he gave them me, and left 
 the ufe of them to my Difcretion. Now fay thefe Learned 
 Lawyers, " A man may have fever al Wills in Writing in re- 
 " ference to fever al Things, not repugn Ant but confiflent, and 
 '* all fhall 'ft And and be taken as his lafl Will, and may make fe- 
 " veral Executors, and give them fever at diftintl Powers, And 
 '•' claufula generalis non porrigitur ad eaquas Specialiter 
 " nominantur, And this Dire&ion to you on that Occafion, 
 maketh it a Legacy bequeathed to you : And the anfwer ing 
 " your Letter by it fheweth to what ufe : And his after like- 
 " * n £> °f T ^ e publifhing his Contemplations, fheweth that he 
 u was not utterly againft appearing in Print. 
 
 By this and much more they Satisfieme, that it was my 
 Ignorance that made me refolveto Conceal them. 
 
 I confefs the Deliverer thought it beft for me to make one 
 Treat ife out of them all, Becaufe being not intended for Pub* 
 Ucationat the Writing of them, the fame thing is repeated, 
 
 efpecially 
 
The Preface to the Reader. 
 
 efpecially in two of them . And that Repetition and the Bre- 
 vity made me long undervalue them. 
 
 But I take it as an intollerable piaculum to put any alte- 
 ring hand of mine to the Writings of fuch a Man ; which I 
 profefs I have not dwe in adding, expunging, or changing one 
 Word (Jave fome falfefpelling of the Scribe : for only the La- 
 tin Verfes, and an interlining or two, are his own hand-, which 
 J know by many a Sheet that I have had from him.) 
 
 And as long as the Occafion of the Writing them is known , 
 I think it no difhonour to them tt have thefe Repetitions .• At 
 leafl notfo much as my alterations would be : Tea it is ufe- 
 ful ; firfl, lis fully /hewing the Readers, that thefe are no 
 hajly crude conceptions, but matters that long and deeply 
 dwelt in his heart, z. And Great matters, fpecially to dull 
 or unwilling,<?r negligent Readers or hearers, mufl be oft re- 
 peated ; for a Tranjient touch pajfeth away from fuch without 
 any Effecl. that the matter of thefe three Papers were 
 Written and fpoken an hundred times, if it would make Ru- 
 lers,andTeachers,and People onceitruly to confider and receive 
 them as they deferve. 
 
 let upon oft perufal I find that the Repetition is joyned 
 with variety of inference and Application : And he hath too 
 Queafy a Stomach that will Naufeate them in fo fhort dif- 
 courfes on fo great a Subject, fo neceffary to a People dijfohing 
 by wilful/ Divifons^ by the delufion of Abaddon that is com- 
 monly Painted with a Cloven Foot. 
 
 I full add the Contents for the Readers help. But I jhall 
 not prefume to animadvert on the matter, fave in thefe few 
 Notes. 
 
 i. Tratt. i. pag. 4« ffuppofe by [Common afliftances] 
 he meaneth not that which All men have : But which is not 
 Miraculous, and all that rightly feek may hope for. 
 
 P. 7. Some of the Controverfies which he Judged unde- 
 terminable, I have Caufe to think he at leaft came nearer 
 
 to- 
 
The Preface to the Reader. 
 
 tofatisfallion in. after the Writing of thefe Papers, as he fig- 
 nifiedto me on fome Difcourje, fpecially after the reading my 
 Catholick Theology. 
 
 lb. Amongthe Points not diftin&ly knowable without 
 more Revelation than we yet have of it, one is [what is 
 the Real Confequence of the Baptifm of Infants or its Q- 
 miflion]. But the Aft of Vniformity Ejefted all the Mi- 
 niflers of England, that would not public kly t declare that 
 they Afient and Confent, that [It is CERTAIN BY THE 
 WORD of God, that Infants baptized, dying before a&ual 
 Sin, are VNOOVBtEDLTfaved] {none excepted). Had 
 the Convocation but cited that Word of God that faith this, 
 this Good hi an wight have been kept from taking that as un- 
 knowaLle, which every Conforming 'Minifer in the Church 
 is Certain of,as an undoubted Article of Faith. And it would 
 have been a great kindnefs to thefilenced Miniflers. 
 
 Fag. ii. His preference of Epifcopacy before all other Go- 
 v:r?iments, was his real Judgment. But it was its EfTentials 
 and not all the Additional that he meant. For tomy know- 
 ledge he would have been glad of the Primitive Model -of 
 Bifhop Ufher, (Who mas his much valued friend). 
 
 In the 3d. Tract, rag. 17. the Scribe left an A 
 
 for a word omit tedy and I duijl not fupply it by Conjecture. 
 
 Who the Authors are that hefo much blameth, fpecially tl:€ 
 Dhlogift, few will doubt, but I will not name, becaufe by the 
 Report of his good Preaching and Life^ I cannot but hope that 
 he Repenteth of it. 
 
 There is one S T. that in an Invetlive againjl the Pro- 
 teftant Reconciler (.? Book like this) and $ga)nft Dr. -Stif- 
 lingileet, infmuatesthat I am not to be believed in my Report 
 elfeivhere given of Judge Hales words, tl\:t [A new Ad of 
 Uniformity mull: heal England, &c. In thefe three Treati- 
 Jis this incredulous man may fee much more than that, which 
 may expugne his Vnbelief: And lefl any accufe me of Forge- 
 ry 
 
 J 9 
 
The Preface to the Reader. 
 
 ry 9 I hope topreferve the Manufcriptsj and doubt not hut the 
 Ztf^ Hale 0r Mr. Stevens hath a Copy of them. And be- 
 cauje this Reverend Enemy to the Reconciler, (pleading 
 for their Excommunication) was a Son of a Reverend None on - 
 formifl (deceafed) and lived fometime with me, at Kider- 
 minfter, and frequently walkt with me, and therefore may be 
 thought to have known my incredibility ; Task him, why in 
 all that time, [//" he knew me to be a Lyar\ would he never 
 once tell me of it, 
 
 I take [Curfed be the Trimmers] and [Bletfed are the 
 Peace-makers] for direct contraries : And Chrifi to be It r ijer 
 and more credible than all the Enemies of Peace* 
 
 R< B. 
 
 THE 
 
 
THE 
 
 CONTENTS 
 
 Of the firft Difcourfe. 
 
 THE ufe of Religion : By what means God made it 
 fo common, p. i . How perfected by Chrifl. p. z. And 
 why. i. To recover his honour to God. i. To bring man to 
 Happinefs* 3. For the right Government of man. p. 16. 
 
 The few plain, eajy parts of Religion. Comfortable Con- 
 feclaries. p. 4, 5. 
 
 How Religion is corrupted and changed in the World, 
 I. By the fubtilties of Scholaftick Learned men, p 5. 1, By 
 their difputes about unneceffary and unknowable things : In- 
 flames, p. 6. z. And of Lower, yet uncertain points, p. 7. 
 How fafe the Religious are without them. p. 8. 3 . Cafuifls 
 corrupting Morals. p. 9. 
 
 z*By turning Religion into Politick Contrivances for wealth 
 and power, Inflame in Princes. z. Specially in the Roman 
 Church. p. 9. 
 
 3. Inflance) in Formes of Church Government and Ce- 
 remonies. I. Overvalued, z. Over oppofed p. 1 1.13.14.* 
 
 4. Difputes between Calvinifis and Arminians : of old % 
 about Eafter, &c. p. 1 J. 
 
 5. Contention about trivial matters: Divers Instan- 
 
 ces, 
 
The Contents?. 
 
 ceSy p. 1-6.17. Mens overdoing for thefe lamented, p. 1 6.1 7. 
 
 How different Religion is from all thefe mens Addi- 
 tions, p. 19. 
 
 The Caufes ef thefe Errors. 1. The weaknejfes of fome 
 Confcientious Perfons, defer -ving Companion, tendernefs< i and 
 Love, rather than fever ity or Contempt, p 21. z. Some to 
 get preferment and favour with great men. 3 . Some for Gain. 
 4 Mo]} from over-fondnefs of their own inventions* 5-. An 
 affeclation of Difcrimination and fingularity by outward Bad- 
 ges, p. 14. &c. 
 
 The Contents of the Second Difcourfe. 
 
 THE principle of Religion fmall, yet pregnant and pre- 
 dutlive p. 1. 
 
 Religion is befl in its SIMPLICITY and PURITY: 
 But hard to he kept from corruption by Additions. p. z. 
 
 What thefe corrupting Additions are. I. Reducing it to 
 gratify Jenje : A common corruption. p. 2 . 
 
 2. Additions from mens accidental inclinations. Inftances. 
 1. PJrilofophers mix their Natural Philofophy with it. 2. Bell- 
 men makes it Chimical. 3. Socinians Jubjefl it to their Re a- 
 
 fon. 4, Some Phyficians mix corporal Con(litution. $, Mtta- 
 phifical men make it unintelligible by Subtilties. p. 4. 6. Poli- 
 ticianS) and Statef-men, and Papifls Hierarchy make it but 
 an Engine ofPolicie. p. f. 7. Politick Difcontented men ma- 
 nage it to get a Party again ft the State, p. 6. The vio- 
 lent Zealoffuch Corrupters, Papifts>Reformed Epifcopat CUt- 
 gy, Presbyterians, Independents, Anabaptids, &c. p. 7. h:- 
 fiances dotlrinal. p. 8 
 
 3. Lawful Additions Jinfully managed. Reafons to prove 
 them convenient, p. 9. Cautions to be ufed' in them. 1. Th. £ 
 
 a. they. 
 
The Contents. 
 
 they be not numerous. 2. Nor fuperftitious. 3. Decent] not 
 Powpous. 4. Not continued {or their antiquity, when they 
 become unjeafonable or hurtful. 5. Not urged with rigour and 
 too much Jeverity again]} Confcentious refufers. An ob- 
 jection of the urgers anjwered. 6. Still remember that Re- 
 ligion is quite another thing. p. 12. 
 What is true Religion, and who are religious, and who 
 » of , p. 13, 
 
 The Contents of the third Difcourfe. 
 
 WHat the Chrifiian Religion is, and what men true 
 Chrifiians are. p. I But many Additions in all 
 ages have been made to it, by divers forts, for divers 
 defignes and ends* Some by the authority of great Names 
 fome by infcnflble gradations, Jome by juppojed Convruity, 
 fome as for Order and Decency, fome for dijcrminaticn of 
 Parties, fome for Political Ends, emergent occafions, Civil or 
 Ecclefiaftical Santlions^ &c. And the greatefl Fervor and 
 Animofity of men commonly laid out on thefe additions, by 
 fome for them, by others againjl them, 
 
 Ihe unhappy Confequents, p, * 
 
 1. Diverfion from the true nature and ufe of Religion, by 
 Zeal for entire Conformity to thefe additions or againfi them, 
 z. And fb the Fervour of mens Spirits, let out the ivrowz 
 way. p. 5-.' 
 
 3. Hence come Schifms and Fa f I ions, andPerfonal Animo- 
 fities, difcriminations, Cenfbrioufnefs, eflrangednefs by ill ad- 
 vancing thefe opinions and little things. 
 
 4. The Bond of Charity broken, Severity, Perfecution, Im- 
 placablenefs, endeavouring to [upplant and difgrace Diffen- 
 ters, worfe fcorns, reproach and vilifying than between Chri- 
 fiians and Turks. p t 6. 
 
 5. Increaje 
 
The Contents, 
 
 5 1 . Increafe of Atheijme and Contempt of all Religion, 
 while preachers go fo much again fl their Doctrine ; As if Re- 
 ligion were of no more Moment, and of no hettter Effedt 
 than thefe Additions, p. 8. 
 
 The caufe s of this faddifiemper, I. Self 'love and fondnefs 
 for that which is our own. z. Pride, and Reputation. 7. Plain 
 and Pure Religion unfutable to mens Curiofity and appetite. ' 
 q.They mufl have fomewhat that is.pleafing p. 9. ^Contrariety 
 andjealoufy of men herein concerned ^Specially between Power 
 and Conscience : Both plead Cods name, and neither will 
 yield, p. io. 6. Specially not dealing meekly and in Love 
 ■with one another. But by Pajfion, Violence, and Bitternefs, 
 rendring each other odious, fcoffing, catching Arts y mifinter- 
 preting each other; Difingenuous quotations, &c. p. n. Thefe 
 are contrary to Chriflianity. p. 12. 
 
 The fad proof: 1. Fromfuch as Martin Mar-prelate, &c. 
 on one fide, and Epithets of Antichriflian, Babylonijh, Ido- 
 latrous, given to Bifhops and Liturgie.z.On the other fide, 
 Minifters fhould ca/hiere thefe black Auxiliaries, or elfe pro- 
 fefs that it is not Chrifts Caufe that they plead, but their 
 own. p. I3» 
 
 A fharp reproof offome late Writers againfl Diffenters, 
 fpecially the Dialogifl, as heinoufly abufing Scripture and 
 Religion : far worfe than Ben. Johnfons prophane Play. 
 
 The ill Effetls. 1. It make th differences unreconcileable 
 x. It difadvewtages their Caufe and Perfons that ufe them 
 - with fiber men. 3. It expofeth Religion it felfto the derifi- 
 of Atheifls,and increafethfuch. More of this evil with a Con- 
 cluding Counfel, to ufe more Temperance, Prudence, and Mo- 
 deration in Contefts about the Circumflantials of Religion, 
 p 10. 21. 
 
 a x 
 
 The 
 
The Contents. 
 
 The Contents of the Addkional Teflimonies. 
 
 I | ^He Lord Bacons words in his Advertifement of the 
 ■ Controverfies of the Church of England. 2. His words 
 in his Confederations for better Pacification and Edification 
 of the Church of England {Left the Reader accufe me of 0- 
 w it ting any part, I had rather he would read all thofe two 
 Treat if es himfelf than thofe Scraps) 3 Animadverfions of the 
 Tranfcriher, 4. Some paffages of Dottor Ifaack Barrow. 
 
 o F 
 
«•«•*»■»»» 
 
 c n 
 
 PART, I 
 
 O F 
 
 The Ends and Ufes of it, and the Errors 
 of Men touching it. 
 
 TRUE Religion is the great eft Improvement, 
 Advantage, and Frivrtedge of Humane Na- 
 ture ; and that which gives it the nobJeft 
 and higheft Pre-eminence above other vifible 
 Creatures. 
 We may obferve in many Bruit Beafts and Birds admi- 
 rable Tnftincts, Dejfterities, and Sagacities ; and in fome 
 of them feme dark reiemblances of Reafon, or Ratiocina- 
 tion : But Religion is fo appropriate to the Humane Nature, 
 that there are fcarce any fort of Men , but have fome Reli- 
 gion : Nor do the mod fubtle or fagacious Bruits afford any 
 figns thereof, as communicated to their Natures. 
 
 It is one of the chiefeft Mercies and Bleflings that Al- 
 mighty God hath afforded to the Children ot Men , and 
 that which fignajly manifefts his Providential Care to- 
 
 B wards 
 
f ( *) 
 
 wards and over them, that in all Ages and among all Na- 
 tions he hath given to them fome Means and Helps to dif- 
 fhifitLrtj cover unto them, though in different Degrees, fome 
 mfanJ&r> principal Sentiments of true Religion: i. By the fecret 
 1 pf? & . ) Characters, and Impreffions, and Structures thereof in their 
 Minds and Confciences. %. By his Glorious and admirable 
 Works , commonly called the Works of Nature. 3. By 
 fignal Providences , and Providential Regiment of the 
 World. 4. By raifingup Men in all Ages of great Wifdom, 
 Obfervation, and Learning, which did inftrucl: the more 
 ignorant in this great Concernment, the Rudiments of Na- 
 tural Religion. 5". By Traditionary Tranfmiilion of many 
 important Truths and Directions of Life, from Anceftors 
 to their Pofterity, and others ; Though in procefs of time 
 evil Cuftoms and evil Men did in a great meatlire impair 
 •and corrupt the Sentiments and Practices of Men,notwith- 
 ffanding thefe helps, Therefore the fame Mercy and 
 Coodnefs of God, for the prefervation and propagation of 
 the true Religion, was pleafed to fubflitute a more fixed 
 "and permanent means ; namely, the Holy Scriptures , or 
 ■Divine Revelations, committed to Writing in the Books of 
 the Old and New Teftament. Though the Religion de- 
 livered in both Teftaments, be in fubftance the fame ; yet 
 the true Religion was more fully, and plainly, and diftinclly 
 delivered by Chrift and his Apoftles in the New Teftament, 
 together alfo with fome additional Inftructions, for the 
 better prefervation and propagation thereof to Mankind, 
 and divers additional Evidences to prove and manifcit the 
 truth of this Religion, to procure its belief and accepta- 
 tion : As the Birth , Miracles , Death , Refurreilion , and 
 Afcenfion of Chrift Jefus,the great Reformer of the Jewijh, 
 and great Inftitutor of the Chriftian Religion, fo called from 
 Chrift that taught and after ted it. The Chriftian Religi- 
 on is the moft perfect Rule of our Duty to God, ourfelves, 
 
 and 
 
(3) ' 
 
 and others; and wasdefigned principally for thefe Great 
 Ends. 
 
 1. To reft ore to the Glorious God, the Honour, Duty, 
 and Obedience of his Creature, Man ,• teaching him to Know, 
 to Glorifieand Serve his Creator, to be Thankful to him, 
 tofubmit to his Will, to obey his Law and Command , to 
 be thankful for his Mercies, to acknowledge him in all his 
 ways, to call upon him, to Worihip him , to depend up- 
 on him, to walk fincerely in his fight, to admire and adore 
 his GreatnefsandGoodnefsin all his works, efpecially in 
 the great work of the Redemption of Mankind by his Son 
 Chriftjefus. 
 
 2. To inable Man to attain everlafting Happinefs, the 
 perpetual Vifion of the Glorious God, and to fit and prepare 
 him to be a partaker of the Inheritance of the Saints in 
 Light and Glory. 
 
 3. To compofe and fettle Mankind in fuch a decent and 
 becomingreclitude, order, and deportment in this World, 
 as may be fuitable to the Exiftence of a Reafonable Nature, 
 and the Good of Mankind : Which confiftsprincipally in a 
 double relation: 1.T0 a Mans fe If, Sobriety, i.To others, 
 which confifts in thofe two great Habits or Difpofitions- 
 beneficent to Mankind , viz. Righteoufnefs, or Juftice ana 
 Charity , or Love and Beneficence. 
 
 Thefe three Great Ends are fuccinfrly delivered, Tit. 2. 
 II) 12. For the Grace of God, that bringeth Salvation hath 
 appeared unto all men, teaching us y that denying ungodlinefs 
 and worldly lufts, we Jhould live Soberly > Right eou(ly, and 
 Godly in this prefent World. Here we have thefe three Ends 
 of Chriftian Religion. 1. Godlinefs, or our Duty to God. 
 2. Salvation, or our own everlafting Happinefs. 3. Sobrie- 
 ty, Righteoufnefs, which alfo includeth Charitj, a part of 
 Evangelical Righteoufnefs. 
 
 And becaufe Chriftian Religion was intended and infti- 
 
 B z tuted 
 
tuted for the good of Man-kind, whether Poor or Rich, 
 Learned or Unlearned, Simple or Prudent, Wife or Weak, 
 it was fitted with fuch plain t eafie, and evident Directions, 
 both for things to be known, and things to be done, in or- 
 der to the attainment of the End for which it was defigned, 
 that might be under Hood by any Capacity, that had the or- 
 dinary and common ufe of Reafon or Humane Underftand- 
 ing, and by the common alliftance of the Divine Grace 
 might be practifed by them. 
 
 The Credenda, or things to be known or believed , as 
 fimply neceflary to thofe Ends, are but few, and intelligi- 
 ble, briefly delivered in that Summary of Ghriftitai Religi- 
 on, uiually called the Apoftles Creed, 
 
 The Agenda t or things to be dene ox forlorn, are thofe few 
 and excellent Precepts, delivered by Chrift and his Apo- 
 ftles, in that little Book of the New Tejlament ; and yet e- 
 ven the tenth part of that little Book will contain all- the 
 Precepts of Chriflian Duty and Obedience contained in 
 that Book : And in brief the Baptijmal Covenant , as it is 
 contained in the Liturgy, and Explanation thereof in the 
 Church Catechifm ufed among us, together with the Pre- 
 cepts of the Decalogue, contain in efieel: a Summary or 
 brief Epitome of our Chriflian Duty. 
 
 And certainly it was neceflary and becoming the Wif- 
 dom of the moil Wife God, that that Religion and Do- 
 ctrine, which equally concerned Men of all Kinds and Ca- 
 pacities, mould be accordingly accommodated,as might be 
 ufeful for all. If the Doclrine or Precepts ol Chriflian Re- 
 * ligion ihould have been delivered in over fubiime or fera- 
 phical expreffions, in high Rhetorical Raptures.in intricate 
 and fubtile Phrafes or Stile, or if it fhould have been fur- 
 charged with multitude of particulars, it would have been 
 like a Sealed Book, to the far greateft part of Mankind, 
 who yet were equally concerned in the Bufinefs and End 
 
 of 
 
(s) 
 
 of Religion, with the greateft Philofophers and Clerks in 
 
 the World. 
 
 Upon what hath been faid, we may therefore Conclude, 
 i. That there is not, nor indeed may not be any great 
 
 difficulty in the attaining of a true Javing Knowledge of 
 
 Chriflian Religion. 
 
 2. That the Duties of Chriflian Religion are not offo 
 vaft an Extent, but the Knowledge of them may bealfb 
 attained by an Ordinary Capacity willing to Learn, 
 
 3. That Con fide ring that God Almighty is never wan- 
 ting with his Grace to. Affift thofe that finccrely endea- 
 vour and Defire to Obey him and Serve him. it is not fo 
 Difficult a Bufinefs to perform an Evangelical Obedience 
 to the Precepts of the Gofpel, I fay an Evangelical Obedi- 
 
 m^, though not a ? erf eel Obedience ; an Obedience that is *a*,A 
 
 Sincere t though many times Weak, and f failings, which ne- mi***!'**"* 
 verthelefs are forgiven, and their Sincere though Imper- 
 fect Obedience accepted by Almighty God through the 
 Merits and Interceffion of Chrift, and our own Humiliation 
 and fincere Repentance for our failings. 
 
 And, 4. That when all is done, in this Belief and this O- 
 ledience Confifts our Chri/lian Religion. This is the One 
 thing Necejfary, the Magnum Oportet, which isofhigheft 
 Concernment and greateft Importance to Mankind. 
 
 But now if we do but look about us in the World, and 
 obferve and confider the Matters, wherein Men for the 
 moft part do pbee, Religion we fhall find quite another 
 kindofRa r e and Nature of Religion than what Chrift In- 
 ftitured or intended, and yet all vailed and ihrowded un- 
 der the Name of Chriflian Religion ; and greater weight and 
 itrefslaid upon them than upon the True, Real, grand Im- 
 ports ofChriftian Religion. 
 
 1. I fhall begin wich the Subtilties of great Scholars, 
 Schoolmen, and Scholaflick Divines, Thefe have turned 
 
 Chrifti- 
 
Chriftian Religion into a mod Curious and difficult Specu- 
 lation, and that which was defignedbyChriit Jefusasa plain 
 Direction to every Capacity, to be a Guide to a Righteous, 
 Holy, and Sober Life here, and to attain Everlafting Life 
 hereafter, they have [made] a meer exercifeof Wit, and a 
 Piece of greater fubtilty than the abftrufeft Philofopky or 
 Metaphyficks. And this they have done principally 
 thefe ways : 
 
 i. By Difputes about Quell ions, that, as they are not 
 in themfelves Neceffary to be known, fo they are in their 
 own Nature Impoflible for Humane Underftandings to 
 determine.- As for inftance ,• many, if not all, the Points 
 controverted between the Arminians and Calvinifts,zs touch- 
 ing the manner of the Decrees of God, what kind of In- 
 fluence he hath upon the Wills of men. The manner of the 
 Divine Knowledge of things Future, Contingent , or PoJJihle. 
 The Refifl ability or J rrifijl ability of Divine Grace . The Ma- 
 ture of Eternity, and Infinitude^ and Indivifibility. The 
 manner of the Exiflence 0/the Three Perfons in the Zfnity of 
 Effence. The Mature of Angels and Spirits ; the Manner and 
 Degrees, and Method of their knowledge of things ; their (e- 
 veral Ranks and Orders ; and infinite more Speculations and 
 Difputes of things that do not in their own Nature fall un- 
 der the difcoveryofa Humane Underftanding, by the or- 
 dinary Courfe of Ratiocination, and are impoflible to be 
 known further than they are did inclly revealed by Al- 
 mighty God, and as it were induftrioufly kept Secret by 
 Almighty God,becauie they are not ofufe to Mankind to be 
 known. It is far more poilible for a Child of three years 
 old to have a true Conception of the mod abftrufe Points 
 in Philofophy, or in the Myftical Reafons of State or Po- 
 litick Government of a Kingdom, than for the Wifeft man 
 that ever was, without Revelation from God, to have any 
 tollerable Conception or Notion of things of this Nature 
 with any tollerable Certainty or Evidence. 2, Again 
 
(?) 
 
 fc> Again there are other Points di/puted which are of a 
 lower allay, and yet not to be diftin&ly known without 
 more clear Revelation than we yet have of it, nor yet of 
 any Neceffity for us diflintlly to know .• As for inftance, 
 Concerning the Nature and Manner of tranfmiffwn of 0- 
 riginal Sin ; How far the fins of immediate or remote Parents 
 affecl: their Pofierity with Guilt or Punifhment ; The Origina- 
 tion of the Humane Soul; How far the Efficacy of the Sa- 
 crifice of Chrift was intentionally for all Men ^Concerning, 
 the Means of Communication thereof to Infants, Ideots, 
 and the invinfible Ignorant ; What is the real Conference of eC-» 
 Baptifm of Infant t, or its Omifjion-, How far the Will of man 
 is Operative to his Convsrfion y or Per fever ance ; Wherein 
 the/</r#w/Nature of Juftification Confifts; How far forth 
 Faith fingly is fufficient for it, without Santfification and 
 Hahitual Holinefs at lad, and how far forth the Sincere 
 Love of God by a perfon invinfibly ignorant of many or 
 mod Points of Chriftian Religion is fufficie nt thereunto; 
 Concerning the Eft ate of the feparate Soul before the laft 
 Judgment, and how far it enjoys the Beatifical Vifion be- 
 fore the Refurreclion. 
 
 Difputes touching thefe and the like difficult Queftions, 
 have blown up mens Fancies with Speculations, inltead, of 
 filling their Hearts with the true and genuine Etfedts of 
 Chriftian Religion. 
 
 It is true, that Phyficians and Naturalifts do and may 
 make Inquiries into the Method and Progrefs of Generation, 
 and Digeftion, and Sanguification, and the motions of the 
 Chile, the i?/W,the Humours : For, i . They have means of 
 accefs to the difcovery thereof by Dideclion and Obferva^ 
 tion. And, 2. It isof fomeufe to them in their Science,and 
 the Exercife thereof. But when all is done,a man of a found 
 Conftitution digefts his Meat, and his Blood Circulates, and 
 his feverai Veflels and Intrails perform their office?, though 
 
 he 
 
(8) 
 
 lie know notdiftinctly the Methods of their Motions and 
 Operations* But thefe Speculations a6ovc- mentioned, in 
 Points of Divinity, as they are not poffible to be diftinct \y 
 determined with any certainty, fo they are of little ufe 
 to be known. 
 
 If the heart be fealbned with the true knowledge of the 
 things that ire revealed, and with the Life of the Chriilian 
 Religion, and the love of God, it will be effectual enough 
 10 order his Life, and bring him to Everlafting Happinefs, 
 though he be not, like an exquifite Anatomift, acquainted 
 with a diliinct Comprehenfion or Knowledge of the feve- 
 ral difficult Inquiries of this Nature. Believe what is re- 
 quired by the Word of God to be believed,and do your Du- 
 ty, as oy that Word is directed ,• fo that the Life of Religi- 
 on, and the love of God be once fet on foot in the -Soul, 
 and there nourifhed, and commit your felf to the Faith- 
 fulnefs and Goodnefs of God, and this will be effectual to 
 the great End of Religion, though all thefe Difputes belaid 
 afide. 
 
 3. Again, A Third mifchief of Scholaftkks , is in relati- 
 on to Pratlicks : i.Some Cafuiftical Divines have fo diftin- 
 guifhed concerning Religious External Duties , that they 
 have left little Practical Religion or Morality in the World, 
 and by their fubtle curious Diflinctions, have made almoft 
 every thing Lawful, and with the Pharifees, in the time of 
 our Saviour, have made void the Laws of God, (and of 
 Man alfo) by their Traditions and Diftinctions : So that Re- 
 ligion towards God, and all Righteoufnefs and Sobriety, 
 is fo thin and narrow, and fubtile, that by their Doctrine 
 of Probability, and Cafuiftical Difiinflions , all the Bones 
 thereof are loofned. It would be too long to give In- 
 flances in particular : The late Velitations in France between 
 fome of the Popiih Priefts and Jefuites furnifh the World 
 with inftances enough of this kind. 
 
 2. The 
 
( 9 ) 
 
 i. The Second Inftance is this, The turning of the greateft 
 part of Religion into Politick Contrivances, for attaining or 
 upholding Power, Wealth, or Intereft. 
 
 There have been Inftances many in this kind among Se- 
 cular Princes and States. This was the a£t of Jeroboam to fet 
 up Idolatrous Religion in Samaria, for preventing a rerurn 
 of the Ten Tribes to the Houfe of David. And we may 
 obferveit in moftof the Religion eftablifhed by Heathe- 
 nifh Princes, which was fo ordered to accomodate their In- 
 tereft, though to the extreme corrupting of Natural Re- 
 ligion. 
 
 But there is not fo eminent an Inftance thereof in the 
 whole World, as that of the Ecelefj aft ical State of the Church 
 of Rome, who have corrupted, as much as in them lies, the 
 mod pure and innocent Religion that ever the world knew, 
 namely, the Chriftian Religion, by diftorting it to Ends 
 of 'Wealth and Power, and appendicating to it certain new 
 Dottrines and Practices meerly to thofe Ends. And not on- 
 ly fo, but have laid the greateft weight of Religion in the 
 Obfervation of thefe Politick Appendicatims ; fo that a man, 
 that either queftions or not obferves thefe Politick Addita- 
 ments, runs as fevere a Cenfure and Danger among them, 
 as he that denies the mod unqueflionablePrinciples of Chri- 
 ftian Religion. Such are their Doctrines of the Popes Supre- 
 macy, tjie Popes Infallibility ; the neceffity to Salvation to be 
 of the Romifi Church, the Adoration of Images, Saints de- 
 parted, and Angels ; the Veneration of Reliques ,• the Do- 
 ctrine of Purgatory, Indulgences, and the Church Treafury of 
 redundan: Merits ,-thc Doctrine and Practice of Dijpenfations 
 and Indulgences; their Canonization of Saints ; their Pilgri- 
 mages, numerous Ceremonies, Theatrical Speclacles ; their 
 Doctrine of Tranfubftantiation, and divers other Superaddi- 
 tions and Appendications to Chriftian Religion, which any 
 perfon, not captivated by them, may with half an eye per- 
 
 C ceive 
 
ceivc to be invented and continued meerly for the fupport 
 of the Grandure of an Univerial Monarchy, which they 
 mifcall The Cburch^and for the amafling of Wealth and Pow- 
 er for the fupport of it, as might moll eafily be evinced by 
 the particular Examination of all thole Politick Appen- 
 dixes. 
 
 Arid yet let any man obferve it, he fhall rind as great a 
 fervour for the upholding of thefe Doctrines and Practices, 
 and as great a jealoufie of the leail breach made upon them, 
 as if the whole Concern of Chriflian Religion, and the Sal- 
 vation of Souls lay in their Belief and Oblervance. 
 
 3. The third Inflance is in relatibu to the F«rms ofchurcfy 
 Government and Ceremonies. That Ecclefiafiical Government 
 is neceffary for the prefervation of Religion, is evident to 
 any reafonable and confiderate man : and that the Epijcopal 
 Government conflituted m England^s a mod excellentForm 
 of Ecclefiafiical Government,and exceeds all other Forms of 
 Ecclefiafiical Government, may be eafily evinced ; and that 
 it is the befl adapted to the Civil Government in this King- 
 dom, is vifible to any intelligent perfon : And yet I do 
 not think that the Ellence of Chiiflian Religion Confifls 
 in this or any other particular Form of Government. It is a 
 great help to the prefervation of it in its Purity and Uni- 
 ty, and may be well called Sepimentum Religionis Chrifirana:, 
 as the Jews call their Oral Traditions Sepimentum Legis, 
 the Fence of the Law. But a man may be a good and ex- 
 cellent Chriflian under this or any other Form of Ecclefiafii- 
 cal Government, nay in fuch places where poifibly there 
 is no fettled Form of Ecclefiafiical Government eftablifh- 
 ed. 
 
 But if we obferve many perfons in the world, we fhall 
 find fome fo highly devoted to this or that particular Form 
 of Government^ as if all the weight of Chriflian Religion lay 
 in it: Though the wife and fober fort of Conformiflsknow 
 
 and 
 
and profefsthis, yet there Be fome ram people that will 
 prefently Un-church all the Reformed Churches beyond 
 the Seas which are not under Epifcopal Government . That 
 if they fee a man, otherwifeofC^/W^x Principles, of a Pious 
 and Religious life, yet if fcrupling fome Points of Ecclefufti- 
 cal Government, though peaceable, they will efteem him 
 little better than a Heathen or Publican, a Schijmatick, He- 
 retick, and what not: On the other fide,if they fee a man of 
 great fervour in afferting the Ecclefiaftical Government , ob- 
 fervant of External Ceremonies, though other wife of a loofe 
 and di§olute life, yet they will be ready to applaud him 
 with the Stile of a Son of the Church, and upon that account 
 over-look the Mifcarriages of his life, as if the EfTence 
 and Life of Chriftian Religion lay in the bare averting of 
 the bed Form of Ecclefiaftical Government. 
 
 On the other fide, there is as great an Extremity of the 
 other hand : there are many indifcreet perfons, as well Di- 
 vines as others, that having either by their Education, or 
 by Ccnverjation with Diflenters,or poilibly to gain a Party, 
 Kiken upon them the Patronage or Averting of fome other 
 Form of Church-Government, either Presbyterian or /»- 
 dependant, or fome thing fram'd by their own invention, 
 prefently cry down the Eflablifhed Government of the 
 Church, as Antichriftian or Popifli," and cry up that which 
 they have thus efpoiifed as the only true Chriftian Regi- 
 ment inftituted by Chrift,- and prefently among them, and 
 their Followers, this is made the difcriminative Mark of a 
 True Chriftian.ff they fee a man Conformable to the Efta- 
 blifhed Government, tho' he be pious, fober, and truly Re- 
 ligious, yet they defpife and neglect him, cenfure him as 
 aFormalift, and without the Power of Godlinefs: But if 
 a man will but revile the Eftabliihed Government , and be 
 W/againft it,* cry it down, and cry up the New Inftitution 
 into which they are lifted, tho' the man be Covetous, 
 
 C 2 Un- 
 
(«) 
 
 Uncharitable, Hard-hearted, Proud, Impetuous, and po£ 
 fibly otherwifc Loolcin his Conversion, yet fuch a man 
 ihall be cheriihed, applauded, and cryed up for a Saint, a Pre- 
 cious Man, and Zealous for the Truth. 
 
 And although Decent Ceremonies^ that are for the Pre- 
 fer vation of the Dignity of Religion, and to keep due Or- 
 der and Regularity, are not Eflential Parts of Chriftianity, 
 nor were ever fo efleemed by wife and fober men, and yet 
 are ofufe and convenience in the Church , neverthelefs, we 
 may eafily obferve among men the fame Extremes as are 
 before noted : fome placing the whole weight of Religion 
 m their ft rift O&fervance, and making them the principal^ 
 if not the only Badge of a Son of the Church, hatezngznd 
 defpi/ing thofe that Jcruple any thing in them, or that do 
 not come up in every punttilio to their Obfervance, though 
 they be otherwifeywwrfin the Principles of Faith, pious and 
 firift in their lives, jufl and honefl to all men, and fober v 
 temperate and blamelefs. 
 
 On th/5 other fide, there be a fort of men that place 
 the greatefl: ftrefs and discriminating Point of Chriflian 
 Religion in oppofng and decrying all Injlituted Ceremonies, 
 though Innocent, Decent, and without any the leaft touch 
 of Superflition in them, yet thefe mufl be decried as Po- 
 piih, Antichriftian, deftruclive of Chriflian Liberty, and 
 the Party that with mod boldnefsand vehemence declaims 
 againft them, is valued by them as a moll: precious man, a 
 man of zeal and courage, and needs little elfe to juftifle 
 and magnifle him with his Party. 
 
 On the other fide, though a man be of an holy and con- 
 fcientious life, found in Principles, fober, blamelefs, peace- 
 able ; yet if he obferve thefe blamelefs Ceremonies, 
 though with great moderation and Charity to DifTenters, 
 he (hall be flighted and undervalued, efteemed a Formalift, 
 a Time-ferver, oratbeft, a man wanting Courage, Zeai, 
 
 Lukewarm, 
 
(*3) 
 
 Lukewarm, Timorous, and wanting the Power of Godli- 
 nefs.Such wild and wrong Meafuresdo men of Extremes on 
 all hands take of the true Ellence and Ends of Chriltianity. 
 4. Again, even among Profeflbrs of the Proteftant 
 Religion, there are divers difputed and Controverted 
 Points; as between the Calvim/ls and Arminians, efpe- 
 cially touching the Vniverfality of the Redemption by Chnft, 
 Perfeverance and Falling from Grace ; and almoft evQry day 
 there arife certain new Opinions, fome of greater importance, 
 but very commonly offma/Iznd incnofiderable momentjand 
 thefe are taken up by the feveral Parties poflibly agreeing m 
 the fame Fundamentals of Chriftian Religion. And fome 
 times they are entertained by a Party of men, becaufe 
 their Pallors are of that Opinion, orfeem to be fo ; though 
 often they are taken up,or inftilled into a Party, to make a 
 difcriminative Mark betweeen Perfons of feveral Congrega- 
 tions. And then it is wonderful to fee with what fervour 
 each Party maintains his Tenent, and as great weight is laid 
 upon it, as if the whole ft refs of Chriltian Religion, and 
 the Salvation of the Souls of men lay upon it ; when God 
 knows they are not of any moment in it. 
 
 Such was the old Controverfie between the Eaflem and 
 Wejlern Churches about Eafler-day, and ancienter than 
 that, in the Apoftles times, about Eating of meats offered 
 to Idols, and among us at this day touching the five Armi- 
 nian Queftions. And yet we fhall fee men as fervent and 
 zealous about them, as cenforious of Diflenters from them, 
 as fond of thofe of the fame Opinion with them, as if all 
 the Articles of the Chriftian Faith were immediately con- 
 cerned in them ; when all the while they are not of 
 any moment to the Salvation of men, nor of any concern- 
 ment to the Chriftian Religion, or the Ends thereof, but 
 are only Artifices impofedupon men to hold up Parties, or 
 to keep up fome Man or Parties Reputation ; imaginations 
 
 which. 
 
(h) 
 
 which men are fond of, becauie they are their own, at lead 
 theirs whom they have in great Veneration or Edeem. 
 
 f. Again, the fond Midakes of men in this kind, are ob- 
 lervable in very flight and trivial matters, which yet are 
 entertained with a kind of Religious Veneration, when 
 i hi.-}' Serve to hold up Parties, or as difciminations of their 
 ■/rofeii.ons. Among the protelTtd Monks and Fryars they 
 have certain Habits aligned to feveral Orders, and as well 
 anciently as now have feveral kinds of Tonjures of their 
 Heads, ..which they obferve with great fe verity ; and place 
 much Religion in them. 
 
 And even among the various Seels, or Perfwafions a- 
 mong thofe that at lead abhor Popery, yet we (hall find 
 fomefuch fond things upon which they lay a great weight 
 of their Religion : fometimes in very Looks and compofing 
 of their Countenance ; fometimes in the manner or Tone 
 of Expre/Iions ; fometimes in affetled Phrafes ; fometimes 
 in Gejtures, fometimes in Habits and Dreffes, fometimes in 
 ufe of Meats and Drinks of one kind or another. I mall 
 give fome few Indances : 
 
 You fhall have fome that place a great point of Religion 
 in forbearing the eating of Flejh upon Frydays, or in the time 
 of Lent, but yet indulge thernfelves oftentimes in the eating 
 of the choicefl Fiih, and the mod codly Diet of other 
 Meats.- Others again think they mud needs go as far on 
 the other Extreme, Chufing thofe Seafons for Fead- 
 ing upon Fle(h, and think it acceptable to God, becaufe it 
 runs counter to the other Exteme. 
 
 Again, a time there was when it was thought that long 
 Hair was unbecoming Profeflbrs of Chridianity, and upon 
 that account fome did wear their Hair fhort, even to ex- 
 tremity. But about the beginning of the late Wars, many 
 took up, as they thought, a more elevated way of Chridi- 
 anity, and as a Badg thereof wore their Hair extreme Long. 
 TheConformids ufually wear Gowns orCanonical Coats,- 
 
 Maay 
 

 (Is) 
 
 Many of the Nonconforming by way of Difcrimination 
 ufe other Habits. 
 
 The former officiate, as the Canons require them, in 
 Surplices, and fometimes with Hoods, and lbme are fo ta- 
 ken with it, that they think the Offices want an Effential 
 Part when performed without it • fome of the latter think 
 the folemn Ordinances are profaned by it, and rendred Su- 
 perfluous. 
 
 But among all the differing Perfwafions among us, there 
 are none that give a man more ample Evidence of Miflakes 
 of this Nature, than thofe called Quakers, who place a great 
 part of their Religion in keeping on their Hats, in ufing 
 the words Thee and Thou, in (tiling the Months and Days of 
 the Week not according to the ufual Appellation, but the 
 firfl, or fecond month,orday,in certain Habits andPoflures 
 unlike other men • in Silent Devotions at their Publck Meet- 
 - tings, in revileing and crying down theEftablifhedMiniftry, 
 Churches, Sacraments, Lords-day, and all manner of Forms, 
 whether commanded or ufed by others,* in refufing to 
 take an Oath when lawfully called thereunto ,• and lome 
 fuch other fingularities. Take away but thefe,and the like af- 
 fected Superadditions, the men are as other men, fome in- 
 deed very fober, honeft, jufl and plain-hearted men, and 
 found in moft, if not all the important Doctrines and Pra- 
 ctices of Chriflianity ,• others (as it happens in all Profe/Ii- 
 ons) Subtle, Covetous, Uncharitable Tumultuous, Igno- 
 rant, proud Defpifers of others, Slanderers,and yet as long 
 as they conform to their Sell in thefe impertinent or un- 
 warrantable fingularities, they pleafe themfelves with the 
 Stile of the People of God \ and are ibr the moft part eftee- 
 med fuch by thofe of that Sect. 
 
 By this little Survey, wemayeafily take an Eftimate of 
 the Miflakes of Mankind,and even among Chriflians, touch- 
 ing the Miflakes in point of Chriflianity and Chriftian 
 
 Religion,. 
 
(16) 
 
 Religion, and how common it is to mifplace the Name of 
 Chnftian Religion and the Nature of it, and attribute it to 
 fuch things as in truth haye nothing to do with it,but many 
 times are directly contrary to it. 
 
 And yet even in thefe Impertinencies many men place 
 the greateft moment of their Religion, and have as great 
 and many times a greater zeal and fervour for them, than 
 for the weighty Points and Duties of Chriftianity, and 
 moil of the bufinefs of many men Confifts in Velitations 
 and Defences and Invectives about them,- The Pulpits 
 and the Prefs is ingaged about them. Love, and Charity, 
 and even common Humanity, and mutual Converfation 
 between Man and Man, Church and Church, Party, and 
 Party, is broken by the Mutual collifions and anlmofities 
 concerning them. So that (the Lord be merciful to us and 
 forgive us) there is as little love, and as great diflance and 
 animofity between many of the Diflenting Parties a- 
 mong Proteftants, touching thefe Matters, as there' is 
 between Papifts and Proteitants, or between Chriftians 
 and Infidels. And by this means the true Life of Chriftian 
 Religion, and that which was the great End of its Infti- 
 tution, and the true genuine and natural Effect of it upon 
 the heart and foul, and courfe of life, is loll: or neglected 
 by them that profefs it, or difparaged among thole 
 that either have not entertained it, ■■ or at leaft enter- 
 tained it as they do the Cuftoms of the Country wherein 
 they are educated. Thefe men, when they fee fo much 
 Religion placed by Profeflbrs of Chriftianity in thefethings, 
 which every intelligent man values but as Forms, or In- 
 ventions, or Modes, or Artifices, and yet as great weight 
 laid upon them, as great fervour and animofity u fed for 
 or againft them, as almoft for any Points of Chriftian Re- 
 ligion, they are prefently apt to cenfure and throw off all 
 Religion, and reckon all of the fame make. 
 
 But 
 
(i7) 
 
 But when all is done, true Chriftian Religion is a thing of 
 another kind of Make, and is of another kind of Efficacy, 
 and directed unto, and effective of a nobler End, than thofe 
 things about which, as above is faid, men fo much contend, 
 and that makes fo great a buftle and noife in the world. As 
 the Credenda are but few and plain, fo the Facknda, or 
 things to be done, are fuch as do truly ennoble and advance 
 the Humane Nature, and brings it to its due habitude, 
 both to God and Man. 
 
 It teacheth and tutors the foul to a high reverence and ve- ^ 
 aeration of Almighty God, a fincere and upright walking 
 as in the prefence of the Invifible, All-feeing God : It 
 makes a man truly to love, to honour, to obey him, and 
 therefore careful to know what his will is; it renders the 
 heart highly thankful to him, both as his Creator, Redee- 
 mer, and Benefactor : It makes a man entirely to depend 
 upon, to feek to him for guidance, and direction, and 
 protection ; to fubmit to his Will with all Patience, and 
 Refignation of Soul; It gives the law not only to his 
 Word and Actions, but to his very Thoughts and Purpo- 
 fes, that he dares not entertain a very thought unbecom- 
 ing the fight and prefence of that God to whom all our 
 thoughts are legible i It teacheth and bringeth a man to 
 fuch a deportment both of external and internal fobriety , as 
 may be decent in the prefence of God and all his holy An- 
 gels : It crufheth and Calls down all Pride and Haughtinefs 
 both in a mans heart and carriage, and gives him an hum- 
 ble frame of foul and life, both in the light of God and 
 men: It regulates and governs the Paflions of the Mind, 
 and brings them into due moderation and frame : It gives 
 a man a right eftimate of this prefent world, and fets the 
 heart and hopes above it, fo that he never loves it more 
 than it deferves : It makes the Wealth and Glory of this 
 World, high Places, and great Preferments, but of a low and 
 
 D little 
 
(.8) 
 
 little value to him ;fo that he is neither covetous nor ambi- 
 tious, nor over follicitous concerning the advantages of it : 
 It brings a man to that frame that liighteoumels, Juftice, 
 Honefty, and Fidelity is as it were part of his Nature; he 
 can fooner dye than commit or purpofe that which is unjuft, 
 difhoneft, or unworthy a good man: It makes him value 
 the love oi God and peace of Confcience above all the 
 Wealth and Honours in the World, and be very vigilant to 
 keep it inviolably : Though he be under a due apprehensi- 
 on of the love of God to him, yet it keeps him humble and 
 watchful, and free from all preemption, fo that he dares not 
 under a vain confidence of the Indulgence, and Mercy, and 
 Favour of God, turn afide to commit or purpofe even the 
 leaft injury to man, he performs all his Duties to God in 
 fincerity, and integrity, and Conftancy ; and while he lives 
 on Earth, yet his Converfation, his Hopes, his Treafure, 
 and the flower of his Expectation is in Heaven, and he en- 
 tirely endeavours to Walk futably to fuch a Hope .- In fum, 
 it reftoresthe Image of God unto the Soul in Righteouf- 
 nefs and true Holinefs. 
 
 Compcjltum jus,fifque ammijanUofiiue recejfus 
 mentis, 09 incoctwngenerojo pettus honejto. 
 
 Thefe, and the like to thefe, are the Ends, Defign and Ef- 
 fect of True Chr-iftian Religion, truly received and digefted 
 in the Soul. And certainly any man that duly confidereth, 
 will find that they are of another kind of Nature and Value, 
 than thofe fublime Speculations, Politick Can ft itutions, 
 Forms or not Forms, affected Singularities, upon which 
 many lay the weight of Religion, and for and touching 
 which there is fo much Contention and Animofity in the 
 Wo rid. So that methinks men in this regard are like to 
 3, Company of fooliili Boys, who when the Nut is 
 
 broken 
 
(*9) 
 
 broken, runfcrambliiig after the pieces of the Shell, and in 
 the mean while the Kernel is negle&ed and loft. 
 
 Now touching the Reafons or Caufes of thefe Mifappre- 
 henfions touching Religion, they are various : fome de- 
 ferve companion, and others are more or lefs excufable, ac- 
 cording to their feveral kinds.- i. Some perfons truly 
 Confcientious and zealous of any thing that they judge to be 
 difpleafing to God, as not agreeable to his Will, and obfer- 
 ving the many Corruptions, that the Romijb Church have 
 brought into the Worihip of God, are very fufpicious of 
 any thing that may look, as they think, that way ,• and 
 therefore, though they are otherwife men of found and ^^ 
 Orthodox Principles, and of a truly righteous, fober, and ^ 
 pious Life, yet perchance are traniported fomewhat too far 
 in fcrupling oroppofing fome Ceremonies or Forms,- And 
 poilibly their Education and Converfation with men of 
 fuch Perfwafions have confirmed them in it, (o that they 
 do not oppofeoutof afrowardnefs or peeviihnefs of Mind, 
 or out of Pride, or a Spirit of Oppofition, but in the fince- 
 rity and fimplicity of their hearts, and out of a tendernefs 
 for the Honour of God. Thefe, though they are or may 
 be miftaken in their Perfwafions, yet certainly deferve Com- 
 pajftop y Tendernefs, yea and Love alfo, much rather than «.« 
 Severity or Contempt, 
 
 z. Others again, obferving that certain Modes and 
 Forms, and the rigorous Oblervations of them, are the 
 common road for attaining Preferments or Favours of great 
 Perfons, upon that account exercife a marvellous fervour 
 of mind for them, and a vigorous oppofition of all that 
 come not up to them in every punctilio, that they may 
 thereby be taken notice of, and imployed as ufeful and 
 fit and vigorous Alienors and Inftruments for this purpofe. 
 
 3 • Many times Gain and Profit is the End and Defign of 
 many Practices and Pofitions appendicated to Chriflian Re- 
 
 JL) i ligion, 
 
(20) 
 
 ligion, as is before obferved in the Romifb Church ; and it 
 iscafily obfervable that Intereft, Profit, and Temporal Ad- 
 vantage have a ftrong byafs upon Mens Affections, and 
 are dearer to them than the Truth of Religion, and carry- 
 men more vigoroufly in their upholding and maintenance, 
 than Religion it ielf doth .• And becaufe the presence of 
 zeal for Religion carries a fair Plaufibility with all men, 
 therefore thofe very things that are but Engines of Gain 
 and Profit are Chriftned with the fpecious Name of Reli- 
 gion. 
 
 It was the making of Silver Shrines for Diana^ the Art 
 whereby the Artificers got their living, that made the 
 Out-cry, Great is Diana of the Ephefians. 
 
 4. Again, it is very certain that mankind hath a huge 
 kindnefs and partiality for matters of their own Invention^ 
 and fet a greater rate upon them, than upon other matters 
 handed over to them by others : And hence it comes to 
 pafs that a new Fancy or Opinion, a new Form of Worfhip, 
 Difcipline, or Government that, any man hath invented or 
 fludied out, is to fuch a man ordinarily of greater value 
 and moment than itdeferves, and (hall be maintained with 
 greater zeal, Fervour and Animofity, than Points of grea- 
 ter truth and moment, as if the great moment and weight 
 of Religion and Chriftianity lay in it, which is in truth 
 nothing elie but the Effect of Self love and Self-conceit. 
 
 5-. Again, though by Nature Man be a fociable Creature, 
 yet there is in moil Men a certain Itch of Pride, which 
 makes them affect: a Difcrimination from others, and to be* 
 come a kind of feparated Party more refined than the reft 
 of the fame Common Profeflion. 
 
 I do remember in the beginning of our late Troubles, the 
 only Tarty that vifibly appeared, were fome that defired fome 
 Reformation in Church-matters : And when that Party had 
 obtained, under the Name of the Presbyterian Party, in a 
 
 very 
 
very little while there arofe a more fublime Party of men, 
 called the Independant or Congregational men, which much 
 defpifed the former, as not arrived to a Juft Meafure of Re- 
 formation. Shortly after that there arofe a kind of Lay Par- 
 ty, which as much undervalued the Independant, and indeed 
 the Miniftry in general. 
 
 After that there arofe a Party difcriminating it felf from 
 all the former, viz. the Quakers. Thefe various Parties 
 were as fo many Subdivifions and Rectifications of what 
 went before. 
 
 Now the Means of holding up this Difirimination of Par- 
 ties are certain fe/ecl Opinions, Pratlices^ or Modes , which 
 are like the Badges or Colours that give each Party his De- 
 nomination, DiftincTrion, and Difcnmination: And confe- 
 quently thefe Difcrimi native Badges haveas great a rate fet 
 upon them as each Seel fets upon it felf,- and therefore muft 
 be upheld under the very Notion of the life of Religion, and 
 muft be maintained with the greateft fervour imaginable ; 
 for otherwife the Diftinction of the Seels themfelves would 
 faHto the ground, and become contemptible both among 
 themfelves and others, becaufe otherwife there would ap- 
 pear very little and inconfiderable reafon, upon trifling or 
 fmall reafons, to Separate and Divide from others, and to 
 Un-Church and Un-Chriften them that are notjrheir Com- 
 pany or Society. 
 
 PART 
 
»« ' ' ' — 
 
 PART II. 
 
 CONC ERNING 
 
 RELIGION 
 
 The life of it, and Super additions to it. 
 
 T He Truth and Spirit of Religion comes in a 
 « narrow compafs, though the Effect and O- 
 peration thereof are large and difTiifive. Solo- 
 mon comprehended it in a few words, Fear 
 God, and keep his Commandmeyits,for this is the 
 whole Duty of man : The foul and life of Religion is the Fear 
 ofGod, which is the Principle of Obedience ; but Obedience 
 to his Commands, which is an aft or exercife of that life, is 
 various, according to the variety of the Commands of 
 God : If I take a Kernel of an Acorn, the Principle of lite 
 lies in it : the thing it felf is but fmall, but the Vegetable 
 Principle that lies in it takes up a lefs room than the Kernel 
 it felf, little more than the quantity of a fmaJi Pins head, as 
 is eafy to be. obferved by Experiment, but the exercife of 
 that Spark of life i* large and comprebenfive in its Opera- 
 tion ,- 
 
(24) 
 
 tion ; it producetha great Tree,and in that Tree the Sap, 
 the Body, the Bark, the Limbs, the Leaves, the Fruit j and 
 to ir is with the Principle of True Religion, the Principle 
 it fe If lies in a narrow compafs, but the activity and energy 
 of it is difTufive and various. 
 
 This Principle hath not only Productions that naturally 
 flow from it, but where it is it ferments and ailimulates, and 
 gives a kind of Tincture even to other Actions tljat do not 
 in their own Nature follow from it, as theNaturtfand Civil 
 Actions of our lives.Under the former was our Lords Parable 
 of a Grain of Mu(lard,under the latter of his Companion of 
 Leven, juft as we fee in other things of Nature/Take a little 
 Red Wine, and drop it into a Veflel of Water, it gives a new 
 Tincture to the Water ; or take a grain of Salt and put it into 
 Frelh Liquor, it doth communicate it felfto the next adja- 
 cent part of the Liquor, and that again to the next, until the 
 whole be fermented : So thatfmali and little vital Principle 
 oftheTearofGod doth gradually and yet fuddenly aflimi- 
 late the actions of our lite flowing from another Principle. 
 It rectifies and moderates our Affections, and PaiTions, anoj 
 Appetites, it gives Truth to our Speech, Sobriety to our 
 Sences, Humility to our Parts, and the like. 
 
 Religion is befl in its Simplicity and Purity, but difficult 
 to be retained fo, without Superftructions and Accellions ; 
 And thofe do commonly in time Stifle and Choke the Sim- 
 plicity of Religion, unlefs much Care and Circumfpection 
 be ufed : the Contemperations are fo many and fo Cumber- 
 fom, that Religion loleth its Nature, or is flr angled by 
 them : Juft as a man that hath fome Excellent Simple Cor- 
 dial or Spirit,and puts in Musk in it to make it fraell fweet, 
 and Honey to make it tafle pleafant, and it may be Can- 
 tharides to make it look glorious. Indeed by the Infu/ions 
 he hath given it a very fine Smell, and Taft, and Colour, 'but 
 yet he hath fo cloggd it, and fophijiicated it with Super- 
 additions, 
 
(2 5 ) 
 
 additions, that it may be he hath altered the Nature, and 
 deftroyed the Virtue of it. 
 
 The Superadditions and Superftructions in Point of Re- 
 ligion are very' qiany^ and from very many and various 
 tempers in men that add them. As for Inftance, 
 
 i. There is one common Superaddition that naturally 
 " all men are apt to bring into it, -wc. that it may Gratifie the 
 Senfe ; for in as much as the moil powerful and immediate 
 influence upon us comes from and through our Sen- 
 
 (ks, and that fpiritual and internal apprehenfions have not 
 fo flrong or conftant an Impreflion upon us, they feem 
 things at a diftance, flat, and the Soul is weary of bearing 
 it felf upon them ; men are apt to drefs up Religion fo as 
 it maybe grateful to the Senfe: Make us Gods that may go 
 hefore us : And this is the chief original o*L Idolatry, and alio 
 of Superflition. 
 
 z. There are other Superadditions that come even from 
 the accidental Inclinations of men to fome fpecial matter 
 which they value and love ; and that they carry over into 
 Religion ,• and many times mingle with it. As for the 
 purpofe, take a man greatly admiring natural Philofophy y he 
 will be apt to mingle and qualifie Religion with Philofophica l 
 Notions. Many of thofe things of Arijtotle that are harfhly 
 and difhonourably allerted concerning the Diety are from his 
 tenacious adhering to certain Philofophical Pofitions that 
 he had fixed upon, 
 
 Behmen, who was a great Chymift, refolves almoft. all 
 Religion in Chymiftry, and frames his Conceptions of 
 Religion fuitable and conformable to Chymical No- 
 tions. 
 
 Socinus and his Folio wers,being great Maflers of Reafon, 
 and deeply learned in matters of Morality, mingle almoft 
 all Religion with it, and form Religion purely to the Mo- 
 del and Platform of it. 
 
 E Many 
 
(26) 
 
 Many great Phificians that have much obferved the Con- 
 ftitutions of Mans Body, have figured to themfelves No- 
 tions of the Soul conformable to the Refults of their Obfer- 
 vationsinthe Body. 
 
 And as thus in thefe forts of men, fo again men of Me- 
 taphyseal and Notional Brains and Education, as the School- 
 men, they have conformed Religion and their Notions 
 concerning it to Metaphyficks : and indeed have made that 
 which is and ought to be the common Principle for the 
 actuating of all men, yea even of the meaneft Capacities,to 
 be a meer Collection of Subtilties, far more abftrufe than 
 the mod intricate and fublimated Humane Learning what- 
 foever. 
 
 Again, take a Polititian, or States-man, and he mall mofl 
 eafily conform Religion to State Policy, and make it in- 
 deed a mofl excellent and incomparable Engine for it, and 
 nothing elfe. 
 
 And if we narrowly look upon the Method- and Syftem 
 of Religion as it is formed by the Romijh Hierarchy, it is 
 a moll exquifite piece of Humane Policy, and every thing 
 therein fuited with moll exquifite Art and Prudence for the 
 fupportof the Grandure and Intereil of that State .• This 
 hath mingled with the Chriftian Religion the Popes Infal- 
 libility and Supremacy, his Power of Pardoning and Dif- 
 penflng, his Keys of Heaven and Hell, his Purgatory and In- 
 dulgences, and Images, and Adorations of them, his Ra- 
 liques, and Pilgrimages, and canonizing of 'Saints, and a thou- 
 fandfuch kind of Ruff mod incomparably fitted to mens 
 PafJions and AtTeclions-,* and fo to fupport that mofl artificial 
 and methodical Fabrick of the Popifh State.- for indeed it 
 is no other. 
 
 And if we look into other Kingdoms and Places, we fhail 
 eafily find that Religion is fo Rated and ordered as may beft 
 conduce to the peace, order, wealth, and amplitude, of 
 
 every 
 
every Kingdom ; for wife Politicians, finding that Religion 
 hath a great imprefiion on mens minds, and therefore if it 
 be not managed by the Policy of (late, may prove an unru- 
 ly Bufinefs, if it be contemperated with Mixture prejudici- 
 al to the State, and that it may beamoft excellent Engine 
 if it can be managed and actuated for the Benefit of the 
 ftate, do add to it much of their own, that it may be ma- 
 naged upon occafion, and they drefs up Religion with State 
 Policy, whereby in truth it becomes nothing elfe but a meet: 
 piece of Humane Policy, under the Name of Religion. 
 
 And on the other fide, thofe either politick or difiont en- 
 ted Spirits, that would put a Kingdom into Blood andCon- 
 fufion, do mingle Difcontents t and Fancies^ and Imaginations, 
 Sufpicions and Frotvardnefs with Religion, and call this con- 
 mfed mixture of Phancies and Pailions, Religion: and ma- 
 nage and brandilh this Weapon with mighty difadvantage 
 to that State which they oppofe. 
 
 For it is mod apparent, that as nothing hath fo great 
 an impulfion upon men, as that which comes under the ap- 
 prehenfion of Religion, in as much as it concerns the greateft 
 good, even their Everlafting Souls and Happinefs ; fo no- 
 thing is offouniverfal Concernment as this, and therefore 
 like to attract the moll Followers ,• for every man hath 
 notan Eflate to care for ,• but every man hath a Soul to 
 care for ; and hence it is that icarce any great Conteft be- 
 tween Princes hath happened in thefe latter years, nor 
 icarce any Commotion in a State, but Religion is owned on 
 all fides ; and (W,and bis Caufe, and his Church, owned on 
 on all hands, and therefore ft ill the fcramble is for Religion,. 
 and who mall keep the Opinion of Religion moll firm to them, 
 and therefore they on all hands infufe into the thing they 
 call Religion thofe things that may moft probably and po- 
 liticly hold to their Party, 
 
 Again,in Conteft among Clergymen, every one Trims and 
 
 E % Orders 
 
(28) 
 
 Orders Religion in that Drcfs that may mod make it their 
 own, and fecure it to themf elves. 
 
 Take the Pop/Jh Clergiemen : hold what you wil], if you 
 hold not the Supremacy and Vicariot of the Pope, all the 
 reft of your Religion is not worth a rufli. 
 
 Come to the Reformed Epifcopal Clergy : as to the Popes 
 Suprem acy they d i iclaim it : but if you acknowledge not E- 
 pij copal Government ; if you [near not Canonical Obedience to 
 your Ordinary ,if youfubmit not to the Liturgie^nd Ceremc- 
 niesyzndyejrments, and Mufick ufed in the Church, you are 
 at bed a Schifmatick. 
 
 Again, come to the Presbyterian Clergy, they will tell 
 you Epifcopal Government is Romijh and Superftitious, and 
 their Ceremonies and Ufages Antichriflian Ufurpations,- 
 butrif you mean to be of a warrantable Religion, you muft 
 fubmitto the Presbyterian Government as truly Apofto- 
 lical. 
 
 Come to tht/ndependentyliQ declaims againfl both the for- 
 mer, and tells you tint the true Conformity to Apoftolical 
 Order is in the Congregational way. 
 
 Take the Anabaptift, and he tells you all the former are 
 vain and irreligious, unlefs you will be rebaptized and lifted 
 in their Church. 
 
 Again, in Points of Doftrine, as well as Difcipline, it is 
 mod plain that Tenentsare profeiled or decry ed for diftin- 
 ttion of Par ties: witnefs the Conteft between the Arminian 
 Party and the Calviniflical Party, which are only ufed as 
 Methods on either fide, to attract Profelytes, anddiftinguiih 
 Parties: And in thefe and the like diftinctions of Parties 
 and Profeflions the Superflructions and Additions are in a 
 manner incorporated and grafted into Religion, and in ef- 
 fect give the only Denomination to it, according to the va- 
 rious Intereftsand Affections of Parties; when in truth, the 
 mainbufineisof thefe and the like Additions and Super- 
 ior u&ions, 
 
Superftru&ions, are but Policies to diftinguifh, and fortifie, 
 and increafe Parties. 
 
 3. There are fome Super additions to Religion, that 
 though I do notthmk they are to be condemned, yet are 
 carefully to be difiinguifhed from the true and natural Life 
 of Religion-, and fo long as they are kept under that ap- 
 prehenfion, they may, imprudently applyed and managed, do 
 good. But if either they are imprudently inftituted, impru- 
 dently applyedfOr inconfiderately over-valued, as if they were 
 Religion, they may and many times do Jiarm ; and fuch 
 are decent and inoffenfive Forms in the External Worfhip 
 of God appointed by the Civil Magiitrate, by the advice of 
 thofe that are defervedly eminent in the Church for their 
 Piety, Learning, and Prudence. And there feems to be 
 very goodReafonforit. 
 
 1. Becaufe if every man Ihould be left to himfelf, there 
 would Confufion enfue ; becaufe no man knew anothers 
 Mind, pr Rule of his external Deportment. 
 
 ' 2. All men have not that equal Prudence to Judge what 
 were fit to be ufed: the Magiftrate is like to make choice of 
 thofe perfons that are fitter! to advife, and their Recom- 
 mendations would be of greateft authority with others. 
 
 3. It is moil, certain, that Man being com pofed of Soul 
 and Body, cannot fo regularly and well fix himfelf to his, 
 Duty, without fome juftiflable help to his Devotion; fuch 
 are vocal Prayers, Kneeling, and other Geftures proper for 
 the Matter of Worfhip which ^intends. 
 
 And thismaybeoneReafon, why the Lord, though he 
 flridlly forbad all Idolatry and Superflition,and Heatheniih 
 Practice to the Jews, yet did appoint Sacrifices, Priefts, a 
 glorious Tabernacle,and the Ark, which was not only a di- 
 . verfion from the Egyptian Idolatry which they had feen,but 
 alfo a help to their natural infirmity for the excitation of 
 their Devotion. 
 
 And 
 
And although our Lord Jefus came to abrogate even that 
 Indulgence, and foretold that thofe that xoorjhipped the Fa- 
 ther, fiould worjhip him in Spirit and in Truth, under the 
 Gofpel, yet it is certain that the immediate Apoftles of 
 Chrift did fet certain orderly Obfervances in the Church 
 for decencies fake .- and it was juflly allowable : As concer- 
 ning the order of the exercife of their Supernatural Gifts, 
 Concerning Women* fpeaking in the Church, concerning 
 mens being covered in the Church, and Women vailed, 
 concerning the manner and order of receiving the Sacra- 
 ment, and the like. 
 
 But as there be Reafons for it, To there be Cautions to 
 be ufed in it 
 
 i. That they be not too numerous ; for their Multitude 
 will rather oppreis than fecure Religion. 
 
 2. That in their Natures they be not Superfiitious, but 
 keep as much diftancefrom it as well may be,* otherwife 
 they will be in Religion, as the dead Fly in the Apotheca- 
 ries Oyntment. 
 
 3. That they be clean and decent, not too full of Tompot 
 (Mentation : Ceremonies mould be ufed as we ufe a Glafs, 
 rather to preferve the Oyl, than to adorn it. Too much 
 Pomp caufeth Jealoufies even in good men, of a degeneration 
 either to Jewifh Ceremonies or Popifh Vanities. 
 
 4. That though fuch are not to be rejeHed becaufe they 
 are Ancient, fo if they become Vnfeafonabk, they are not 
 to be held meerly becaufe they are Ancient. It is with Ce- 
 remonies as with fome other things that are fit to be chan- 
 ged when they become unufefui or offenfive, as the Love- 
 Feafls, Extreme Vnttion, and fome other things, poflibly 
 prafrifed, and fit enough, in the Primitive times .• Many 
 Ceremonies wereat firft invented and pra&ifed, to win over 
 unconverted Heathens ; to incourage weak Chriftians, es- 
 pecially the?«w, who were not eafily to be drawn from 
 
 their 
 
their Legal Ceremonies: But when People become a Know- 
 ing People, that fee beyond thofe Ceremonies, and under- 
 hand when, and why, and how they came in, then it wer% 
 Prudence to difptnfe with, or change them. 
 
 5. That they be not urged with too much rigour or fever ity 
 upon fuch as confcientioufly refufe them. Charity to a weak 
 Brother in things indifferent in their own Nature, is then to 
 beexercifed, when my Brother is offended therewith, or 
 never: And if it be (aid it is his duty to fubmit to the 
 Churchy and not the Church to him; I do think that anfwer 
 will not ferve in this cafe ; for furely though a Child owes 
 a Duty to a Father, yet his neglect thereof, efpecialiy if 
 it be upon a confcientious account, will not exane the neg- 
 lect of a Fathers Duty to his Child : The Apoilie profefled 
 he would abflain from things lawful rather than offend his 
 tfeak Brother. 
 
 6. And efpecialiy that we be careful to remember that 
 Religion is another thing from thefe Ceremonies. Thefe are 
 of uje, i. e.for Ornament; They are the DreJJings and the 
 Trimmings cfi Religion at the belt, but the Fear of God is of 
 a higher extraction. 
 
 It is a pitiful thing to fee men run upon thismiflake, ef- 
 pecialiy in thefe latter times,- one placing all his Religion 
 in holding the Pope to he Chrifts Vicar, another placing Re- 
 ligion in this; to hold no Papift can be five d : One holding all 
 Religion to confift, in holding Epifcopacy to be jure divino ; 
 another by holding Presbytery to be jure divino; another ia 
 crying up Congregational Government ; another in Anaba'p- 
 tife ; one in placing all Religion in the Uriel: obfervation of 
 all Ceremonies ; another in a ftri& refufaJ of all : One hold- 
 ing a great part of Religion in putting off the Hat, and 
 bowingat the Nameofjejus ; another judging a man an Ido- 
 later for it: and a third placing his Religion in putting off" 
 his Hat to none ,* and fo like a company of Boys that blow . 
 
 Bubbles 
 
(32) 
 
 Bubblesout of a Wall-nut- fhdl, every one rurrs after his bub- 
 ble, and calls it S elision; and every one meafures the Re- 
 ligion or irreligioiiOi. another, b}' their agreeing or difien- 
 ting with them in thefe or the like matters,- and at beft, 
 whrle we fcramble and wrangle about the pieces of the Shell, 
 the Kernel is either loft, or gotten by fome that doth not 
 prize any or their Con teds. 
 a, Believe it, Religion isquite another thing from all thefe 
 Matters : He that fears the Lord of Heaven and Earth, 
 walks humuly before him, thanktully lays hold of the Mef- 
 fage ol Redemption by Chrift Jefus, flrives to exprefs his 
 thankfulnefs by the Sincerity of his Obedienue, is forry 
 with all his foul when he comes ihort of his Duty, w r alks 
 watchfully in the denial of himfelf, and holds no confedera- 
 cy with any Lull or known Sin, if he falls in the leaft mea- 
 fure is reftlefs till he hath made his Peace by true Repen- 
 tance, is true in his Promife, juft in his Actions ; Charitable 
 to the Poor, fincere in his Devotions, that will not deli- 
 berately dilhonour God, though with the greateft fecurity 
 of impunity ,♦ that hath his hope in Heaven, and his Con- 
 verfation in Heaven, that dare not do an Unjuft Act though 
 never fomuch to his advantage, and all this becaufehe fees 
 him that Is invifible, and fears him becaufe he loves him, 
 fears him as well for his Goodnefs as his Greatnefs ; fuch a 
 man, whether he be an Epifcopal, or a Presbyterian, or an 
 Independent^ or an Anabaptift ; whether he wears a Sur- 
 plice, or wears none, whether he hears Organs, or 
 hears none, whether he Kneels at the Communion, or for Con- 
 fcience fake/lands or fits ; he hath the Life of Religion in him, 
 and that life acts in him, and will conform his foul to the 
 Image of his Saviour, and walk along with him to Eterni- 
 ty, notwithftanding his Prattife or Non prattife of thefe In- 
 d/fferents. 
 £f» On the other fide, if % mm fears not the Eternal God, 
 
 dares 
 
(33) 
 
 dares commit any fin with pfefurnptiotf, cafV drink excef- 
 fively, fwear vainly or falfly, commit Adultery, Lye, Co 
 zen, Cheat, break his Promifes, live loofely, though he pra* 
 ctife every Ceremony never fo curioufly, or as ftubbornly 
 oppofe them j though he cry down Bilhops, or cry down 
 Presbytery ; though he be re-baptized every day, or though 
 he cjficlaim againft it as Herefie; though he Fad all the 
 Lent, or Feaftsout of pretence of avoiding Superltition, yet 
 notwithstanding thefe, and a thoufand more external Con- 
 formities, or zealous Oppofitions of them, he wants the 
 Life of Religion. 
 
 PARI 
 
(351 
 
 PART III 
 
 O F T H E 
 
 CHRISTIAN RELIGION. 
 
 Ibe Super fir uMions upon it, and Animojitks 
 about them. 
 
 THe Chriflian Religion and Doctrine was by the 
 Goodnefs and Wifdom of God defigned to be 
 the common Means and Method to bring Man- 
 kind to their Chief End, namely, to know, 
 and to ferve, and obey, and glorifie, and ever- 
 laftingly to enjoy Almighty God the Chieteil Good. 
 
 And to that end it was given out with all the Plainnefs 
 and Perfpicuity, with all Evidence and certainty ; a Doctrine 
 and Religion containing Precepts of all Holinefs and Purity, 
 of all Righteoufnefs and Honefty, of all Longanimity, Be- 
 nignity, and Gentlenefs, Sweetnefs, Meeknefs, and Chari- 
 ty ,- of all Moderation and Patience, of all Sobriety and 
 Temperance; in brief, it is a Religion that is admirably and 
 fufficiently conftituted to make a man, what indeed he 
 fhould be, Pious towards God, Juft and Beneficent towards 
 Men, and temperate in himfelf, fitted for a life of Piety, 
 
 F 2 Honefty, 
 
(3*) 
 
 Honefty, Juftice, and Goodnefs, and Happinefs heareafter. 
 Such is the Chriftian Religion, and fuch the men muft be 
 that are truly conformable to it ; and if any man profeiTing 
 Chriftianity, be not fuch a man, it is becaufe he comes fo 
 much fliort of his due Conformity to Chriftian Religion, 
 and the moft excellent Doctrine and Precepts thereof. 
 
 The Profellion of this Religion is that which is, and for 
 many Ages hath been, commonly made by a very confidera- 
 ble part of the known World, as the only true Religion gi- 
 ven to the world by Almighty God, through his Son Jeius 
 Chrill,. wherein and whereby they may expect everlaftiny 
 Salvation. — 
 
 But yet together with this Chriftian Religion, the Pro- 
 feflbrs thereol have in feverai Ages and Places chokn to 
 themfel ves various adventitious accidental ' Super(truti/vns* Ac- 
 tions, Opinions, Modes, and Fratlices, which they have as 
 it were incorporated into the Chriftian Religion by them 
 profefled-, or append icated unto it 
 
 And thefe Superitruclions or Appendixes of Chriftian Re- 
 ligion have been introduced and entertained by various 
 Means, and by various Defigns, and.ro various Ends: Some 
 by the Authority of great Names ; Some by infetifille gra- 
 ditions or Inngcuftoms, fome by afuppofed congruity or in- 
 congruity ; fome tor Order or Decency : Some for Difir imi- 
 tation of Parties; Some for Political Ends, appearing in 
 themfelves, qr fecretly carryed on ; fome upon emergent 
 occafions ; cither continuing or now ceafing ; Some by Ci- 
 vil, fome by Ecckfiaftical Sanclions; Some by traditional 
 Obfervations, either continued, or interrupted and revi- 
 ved ; Some for Ornament ; Some for Vfe ; Some as fupppfed 
 fieceiTary conjequenu upon the Chriftian Doctrine, Some to 
 be, quafifepta & mttnimenta doftrinte ® religion is Evange- 
 lic<?, as the Jewim Traditions werefuppofed to be the Se- 
 pimenta Ltgis $ Some for one end, and fome for another: 
 
 And 
 
(37) 
 
 And although thefe are not truly and eilentially parts of 
 the Chriftian Religion, yet as the humours in the body 
 are fome good, fome noxious, fome innocent, though they 
 are no part of the true vita) blood, yet they mingle with it, 
 and run along in it ; fo thefe Superftructions, and Occafions, 
 and Additions have in various Ages, iiucceffions, and Places 
 mingled with the true radical vital Doctrine and Religion 
 of thrift, in mens Opinions, and Practices, and Pro- 
 feilions. 
 
 And yet it is vifible to any man that will but attentively 
 obferve the Courfes of men profeiling Chriftian Religion, 
 that thegreateft fervour and animofity of the ProfefTors of 
 Chriftian Religion is not fo much with refpect to the fub- 
 ftantials of Chriftian Religion, either in things to be belie- 
 ved or practifed, as touching thefe Additions and Superji ructi- 
 ons ; fome as fervently contending for them, as if the life of 
 Chriftianity confifted in them, fome as bitterly and feverely 
 contefting againft them, as if the life and foul of Chriftian 
 Religion were not poftibly confiding with them. 
 
 And by thefe means theie unhappy Confequences follow. 
 
 i. That whereas the main of Chriftian Religion confifts 
 in the true belief of the Gofpel ofChrift Jefus, and the 
 Practice of thofe Chriftian Virtues that he left unto his Dif- 
 ciples and Followers, both by his Example and Precept, 
 namely love of God, Holinefs and Purity of life, Humility 
 and Lowlinefs of mind, Patience, Meeknefs, Gentlenefs, 
 Charity, a low andeafy Value of the World, Contemation 
 of Mind, fubmiftion to the Will of God, Dependance upon 
 him, Refignation unto him, and other excellent Evangelical 
 Virtues, that perfect and rectifie the Soul, and fit it for an 
 humble Communion with Almighty God in this life, and a 
 blefled fruition ofhisPrefencein the life to come; the Chri- 
 ftian Religion is not fo much placed in thefe, as in an entire 
 Conformity to Modes and Circumftances, or an extream Aver- 
 
 fion 
 
(38 ) 
 
 fion from them. And according to the various Interefts or 
 Inclinations of Parties thofe are made the Magnalia of Chri- 
 flian Religion, and fuch as give the only Character or Dif- 
 criminative Indication of the Chriftian Religion. 
 
 2. And confequently all the greateft part of that ftrefs 
 and fervour of mindly which mould be employed in thofe 
 great weighty Subftantials of Chriftianity, runs out and 
 ipends it ielf in thofe little Collaterals, and Superftructions, 
 and Additamcnts, fome placing the greateft earneftnefs and 
 intention, contenlion ot mind to have them, and fome 
 placing the intenfion and fervour of their mind to be with- 
 out them, not unlike thofe old Contentions between the 
 Eajlern and IVefiem Churches touching the time of the Paf 
 chal Obfervation, one Party excommunicating the other for 
 their diflent, as if the whole weight and ftrefs of the Chrifti- 
 an Religion lay in thole little Additaments. 
 
 3. And hereupon there arife Schifmes, Factions, and 
 perfonal Animofities, Difcrimination of Parties, Ceniori- 
 oufnefs, and ftudied eftrangings of Profeflbrs of Chriftiani- 
 ty, oftentimes one Party declining thofe Practices which 
 are good and commendable in the other, to keep their 
 diftances the more irreconcilable, and each Party elpoufing 
 fome odd Difcriminating Habits, Modes; and fometimes 
 alfo by Opinions in matters of Religion, that may eftrange 
 and difcriminate them each from the other; and thefe Opi- 
 nions though of little moment or confequence (it may be 
 whether true or falie) are advanced up into little leis than 
 Articles of Faith, for the fake of this Difcrimination, when 
 pofiibly they are of little moment whether they be aflented 
 unto or not, of lefs certainty, and have little or no influence 
 or concern in the Subftance of Chriftian Doctrine. 
 
 4. And hereupon it oftentimes comes to pafs that not 
 only the common Bond of Charity and Chriftian Love 
 is broken between the Profefibrs of the fame fubftantials in 
 
 Chriftianity, 
 
( 39) 
 
 Chriftianity,but there is moft ordinarily muchmoreSeverity* 
 and Perfecutionfind Implacallenefs ,and/j reconcile 'ablenefs ,more 
 endeavours to undermine>and fupplant,and difgraceDiftenters, 
 more fcorns, and vilifying, and reproach, and infolence one «|3 
 towards another in their viciilitudes of advantage, than there 
 is between Profeflors of Christianity, and men of the moft 
 loofe and profane lives, between Orthodox and Heretiques, 
 nay between Chriftians and Turks, or Infidels many times. 
 
 5-. And from this there arifeth a moft fruitful and a molt 
 inevitable increafe of Atheifm and contempt of Religion, in 
 many of the Spectators of this Game among Profeilbrs of 
 the Chriftian Religion, and that upon thefe two Accounts.* 
 Principally, becaufe when they hear each Party declare (as 
 they muft if they declare truth) in their Sermons and Wri- 
 tings, that the Doctrine of Chriftianity injoynes Mutual 
 Love, Condefcention, Charity, Gentlenefs, Meeknefs, and 
 yet fo little practifed by DiiTenting Parties, men are apt to 
 conclude, that either thefe perfons do not believe what 
 they pretend to preach and publifh, or that the Doclrine of 
 Chriftianity was a Notion and Speculation, and never in- 
 tended as a neceftary Rule of Practice, fince the greareft 
 Pretenders to the Religion of Chrift pradtife fo little of it. 
 
 2. Becaufe when men fee that thofe little Superftructi- 
 ons and Additions are by the one (ideprofecuted, and on the 
 other fide clecryed y with as much animofity, fervour and 
 feverities, as the moft weighty and important Truths and 
 Precepts of Evangelical Faith and Obedience, Spectators and 
 By-ftanders think that they are all of the fame value,- and 
 when they fee that thefe things which every fober conside- 
 rate man muft needs conclude little,and of no momont, are 
 rated at fo great a value by the contefting Parties of each 
 fide, Truths then are doubted of in relation to thefe .- It 
 makes men call inqueftion great matters, when they lee fuch 
 fmall things purfued or declined with no lefs Fervour and A- 
 nimofity than if they were of the greateft. And 
 
(4o) 
 
 And confidering thefe unhappy Confequences of thefe 
 fervours of minds touching thefe fmall Appendixes and Su- 
 perior ucl ions, even more than about, or concerning the 
 very weighty things of the Gofpel, I have endeavoured to 
 fearch ouc the Reaion how this ftrong Diftemper comes to 
 pafs ; and there feems to be thefe Caufes thereof. 
 
 i. Ordinarily a man is moxe fond of, and concerned for 
 fomething that is his own, than for that which is of God ; as 
 we are tranfported with a Love to ourfelvesjo we are tran- 
 fported with a love and admiration of what is our own : and 
 hence it is that the weightier and more important Duties 
 injoined by Chrift, partake lefs of cur zeal, or courage, or 
 intenfion of mind, than our own little Fantafies and 
 Inventions. 
 
 z. Pride, Credit, and Reputation are commonly ingaged 
 in either Party in the things contefted, when they are once 
 contefted; and thefe are violent and preiling Interefts and 
 Motions. 
 
 $. The Plaineft Truth and Purity of Religion is a thing 
 that feldom pleafeth and futeth to the Curiofity and Appetite 
 of Men; they are always fond of fomething Annexed or 
 Appendicated to Religion to make it pleafing to their Ap- 
 petite. A certain Sawce that may entertain their Fancy, 
 after which it may run, and wherein it may pleafeit feif. 
 And thefe Sawcesto Religion are various, and varioufly plea- 
 fing, according to the Various inclinations of Men: Moft or- 
 dinarily the Fancies of men affect fome things Splendid and 
 Senfible to be Superadded to Religion ; the Ifrselites would 
 needs have gods that might go before them ; and incomply- 
 ance with this Humour, moft of the Strange Modes and 
 Gefficulations among the Heathens, and moft of the Super- 
 ftitions, Ceremonies and Rites among the Papifts were in- 
 vented. 
 
 Again, fometimes the Humour of the People ruas in the 
 
 other 
 
other Extreme, either they will have nothing of Form or 
 Order, or all fuch Forms or Orders as are extremely oppo- 
 fite to what others ufe, and place their delight and com- 
 placency therein : And by this means oftentimes it comes 
 to pafs, that men are carried with greater earneflnefs and ve- 
 hemence after thofe Placentia y the entertainments of their 
 fancies, than to the true Subftance of Religion it felf. 
 
 4. Oftentimes it comes to pafs that there are two very 
 jealous Concerns y and impatient of any Corrival, that are 
 ingaged each againft other in thefe different and diflenting 
 Practices, relating to Collaterals in Religion .- On the one 
 fide, Power and Authority 'is very tender of its ownlntereft, 
 and jealous of a Competitor or Rival .• On the other fide, 
 Confcience and Perfwajion either of the Necefity or Vnlawfulnefs 
 of any thing, is very jealous, or fearful> and fufpicious of 
 any thing that might injure it : And whether the Confci- 
 ence be miftaken or not, yet fo long as its Perfwafion, that 
 is entertainedy#£ ratione confcient'ue t prevails, this jealoufie 
 will ftill prevail in the mind; and it many times falls out 
 that Authority on the one hand is impatient, or at lead jea- 
 lous of Oppofition, and Confcience gv\ the other hand reftlefs 
 and unquiet. 
 
 5. And the difficulty is fo much the greater, becaufe each 
 feems to derive their obliging Authority from God ; the 
 Magiftrate recognizing God Almighty as the Fountain, 
 Root, and Foundation of his Power; and the Confcience 
 iuppofed to be theVicegerent of God in the Soul. 
 
 6. But that which admirably keeps up thefe differences, 
 is that men on each fide, deal not one with another calmly? 
 mildly, or upon the Reafons of the things, or upon a true 
 way of Reafoning, Debating, and Arguing of things, or 
 prudent Confiderations that might invite yielding on the 
 one fide,or accommodations of the other ,but eachParty takes 
 in all thofe Contributions,AiMances, and Advantages, that 
 
 G common- 
 
(A2) 
 
 commonly accompany the worft of Contentions. 
 
 Forinftance, i. Extremity of Padion and Indignation, 
 
 2. Violence and Bitternefs of Writings and Speeches, 
 
 3. Each Party rendring the other as odious and ridiculous as 
 is poflible : 4. Scoffing, jearing, and pcrfcmal reflections : 
 5. Artifices and Defigns each to catch and undermine the 
 other.- 6. An induftnous and willing mil-interpretation of 
 each others Words, Writings, and Actions, and rai- 
 fing them to odious Inferences and Confequences, beyond 
 what they were meant, or really and truly bear. 7. Difin- 
 genuous Quotations out of each other, without thofe ordi- 
 nary Remedies that might be allowed by comparing of other 
 parts of their Writings. 
 
 Thefe and the like Auxiliaries are on each part taken into 
 thefe Velitations between Chriftians, and in relation to 
 things contended for or againft in thefe Differences, whereas 
 the whole tenourof the Doctrine of C hriflianity, as it was 
 delivered by Chriit and his Apoftles, decries nothing more 
 than Anger, Wrath, Malice, Railing, Evil-fpeaking, Eack 
 biting Slanders, Reproches, Names and Epithets of Scorns, 
 Craft, and Subtilty ; yet all thefe black Legions are called, 
 ufed, and imployed in the management of that Caufe, 
 which each Party pretends to be the Caufe of Chrift ; as if 
 Fiends, and Furies, and Legions of Devils were thought fit 
 Auxiliaries on each Party, wherein both pretend theintereft 
 of Chrift Jefus. v 
 
 And that this is fo, let any man but read thofe Books 
 whith have flown abroad from either Party, he will find 
 it evident in all the Contentions of this nature : Witnefc on 
 the one part Martin Marprelate, the Odions Centuries put 
 out by Mr. White in the beginning of the Long Parliament, 
 the frequent Invectives and odious Epithets given to Li- 
 turgy, to the Bifhops, Conforming Miniflers, and to the 
 Church of England it felf, as Antichriflian, Idolatrous, 
 
 Babylonijby 
 
(43) 
 
 Bahylonijhy and a thoufand fuch Names and Stiles. 
 
 And on the other fide there have been many that have 
 not been behind hand with bitter Invectives, Scornful and 
 mocking Expreilions and Appellations, oditfus Reflections, 
 unneceiiary to be repeated. By all which thefe two things 
 are evident, 
 
 i . That thefe Tranfports of either fide come not from 
 that Spirit which Ciirill brought with him into the world, 
 and which he commended and left to his Difciples and Fol- 
 lowers ; namely, a Spirit of Love, of Charity, of Gentle- 
 nefi, patience, Kmdnefs, and Svveetncfsof difpofition. 
 
 2. That if men g.-> about to juftifie rhis, becaufe firit pro- 
 voked by theadvede Party, and fo jufurieitby the Law of 
 Taliation, thefe men do not remember that as on the one 
 hand tile Duty of Chriltians is Self-denial, Moderation, and 
 Peaceablenefe ; on the other fide, that a Spirit of Revenge, 
 an Eye for an Eye, a Tooth for a Tooth, is as much againft 
 the Doctrine ofChrift, as any thing in the world. 
 
 Therefore certainly it becomes thofe of either Party ei- 
 ther to cafheer thefe black Auxiliaries of their Wars, and 
 Contentions of this kind, or otherwife for the fake and 
 honour of Chrill and the Chriftian Religion, plainly de- 
 clare that he is not concerned in the Conteft, but that 
 the Conteft. is a Conteft of Interefi and Vain-Glory, of 
 Pri'h and Amhition, and Reputation, and defire of Fittory ; 
 Or it they will not declare fo much to the World, yet they 
 muff, give leave to the Spectators to judge of it fo. 
 
 Now thefe bitternefles and virulentneflcs of either fide, 
 have beencommonfy of two kinds rfirfhfuch as reflect, if not 
 all together, yet mod of all, upon the Perfons of their Ad- 
 verfaries. 2. Or fuch as reflect only upon the Matters in 
 difference between them ; both were bad enough, and fuch 
 as ferve to make the Differences and Breaches wider. 
 But ot late times, T know not by what unhappy Star, 
 
 G 2 there 
 
( 44) 
 there hath prevailed more than formerly, certain Inve- 
 ctives that have gone much farther, even to the rendring of 
 Religion itfelf,and Scripture Exprejjions ridiculous, and pie- 
 ces of raillery ; and I could have wifhed that fome iate 
 Books, put out under the falhion of Dialogues, and fome 
 other Books of that kind, had not been too Guilty of this 
 fault. 
 
 I do remember when Ben. John/on made his Play of the 
 Alchymift, wherein he brings in Anartas in derifion of 
 the perfons then called Puritans, with many of their Phra- 
 fes in ufe among them, taken out of the Scriptures • 
 with a defign to render that fort of perfons ridiculous' 
 and to gain appiaufetohis wit and fancy. But although 
 thofe perfons were not in very good efteem amono- the 
 Great Ones and Gallants, yet the Play was difliked, and 
 indeed abhorred, becaufe it feemed to reproach Religion 
 it fell, though intended only to render the Puritans ridi- 
 culous. That which was uncomely and unfeemly in a 
 Poet, who made it his bufinefs to make Plays, certainly 
 is much morefulfom and unfavoury in another,- efpeci- 
 ally if the Author be a Clergy-man, as I fuppofe he is : 
 for of all men in the world it becomes fuch profpicere heno- 
 ri Religioms Chriftzana?, and not to render it ridiculous 
 and contemptible, by raillery and fcurrilous jeafting. 
 
 And yet I do not find in all Ben, John/on s Alchymjjl one 
 half of thofe ridiculous and unfeemly repetitions of Scrip- 
 ture Phrafes and Expreilions, as well as mimical imitations 
 and difdainful mockings of thofe Perfons, and that Party 
 whom hedengns to dilparage : Scarce a Page but fome un- 
 handfom mention of the Spirit, and Chrift and Grace, and 
 Saints, and fome Scripture Exprefllons : And ifitfhall be 
 faid that he doth it but only in exprobration of fuch perfons 
 as abufed or mifapplyed fuch expreflions, and it is not 
 with intent to reproach the Scripture or thofe Phrafes that 
 
 are 
 
(45) 
 
 aredefumed from it, but to ihew theboldnefs andmiftakcs 
 of them that have mifapplied or abufed them. 
 ' I anfwer, That thefe Mifapplications and inconfiderate 
 Ufes of Scripture-phrafes by them, though it be juftly 
 reprovable, yet it is far more intolerable in him. Though 
 their miftakes were weak and foolifli, yet they wtreferi- 
 ous in thofe very rriiftakes ; but this man induftrioufly 
 and defignedly makes the Expreffion ridiculous and con- 
 temptible. 2. Their Abufes of Scriptures and Scripture- 
 phrafes will not at all juftifle the like in him,though in a- 
 nother kind, and to another end ; he might have learned 
 to have avoided the- folly and inconfideratenefs of the o- 
 thers, and not have mulcitiplied it in himfelf by a worle 
 Method of abufe. 
 
 Certainly, who ever he was that made thefe Conferences, 
 I dare fay he hath no fuch pattern of writing from the A- 
 poflles or Fathers. The nearefl Copy that 1 know of it, 
 
 is the A- and though he feems a man of Wit and 
 
 Learning, and poffibly would beiome body in the world, 
 I dare fay they that cheriih him in the main of his defign 
 are afliamed of his fcurrility, and wifh it had been fpared, 
 and fo perchance may he be when more years have bet- 
 ter confideration. The mifchiefs that come by this man- 
 ner of writing are very great and many. 
 
 i. It makes Differences irreconcilable. Whea Differences 
 Civil or Ecclefiaftical in Judgment or Practice happen, 
 gentlenefs, foftnefs, mildnefs, and perfonal refpeclfulnefs 
 quiet thePadions and Spirits of the adverfe Party, gain 
 upon him,get within him ; and when the perfon is thus 
 won, and over- matched with Sweetnefs and Kindnefs, 
 and perfonal Jealoufies and Prejudices removed, Perfwafi- 
 ons and Arguments grow prevalent, come with their full 
 weight, are entertained calmly, and confiderately, and in- 
 fenfibly gain grounds even upon the judgment: But I yet 
 
 never 
 
knew any man converted by an angry, paffionate, rail- 
 ing Advcrfarv, for fuch kind of behaviour prcfently rai- 
 (lm in ! he Adversary the like Patfions and Prejudice, and 
 makes the Pittance greater ; and the Pad ions being inga- 
 feed in the quarrel, the Judgments of both /ides are loh,or 
 blinded, or file need with the dud and noife of paffionate 
 digladiations ; andindeed confideringhovv apparently and 
 evidently men kind of dealing between Didcnters renders 
 compofures almoft impofflble; and yet obferving how 
 much this couiTe of reviling, and opprobrious, and unman- 
 ly as well as unchriltian Language, is in praetife, I 
 thought that it hath been a real detign to render each Par- 
 ty odious and irreconcilable to the other, and the hopes 
 of compofure defperate : For who can ever expect that any 
 man, or any fort of men, ihould be drawn over to that 
 Party that ihallpublickly flile him brain-fick, a fool, filly % 
 hypocrite, fanatique, and a hundred fuch lcornful Appella- 
 tions; or that men will beeafily drawn to relinquilh thole 
 Opinions or Perfwafionswhen they muft thereby in effect 
 fiibfcribe to fuch Epithetes and Appellations before all the 
 world; and of all things in the world men can with the 
 lead patience bear reflection upon their intellectuals, and 
 are moll: irreconcilable to them that traduce crabufe them 
 therein. 
 
 2. It greatly difadvantageth the Caufe, as well as the 
 Verfons of thofe that ufe this method among!! fober in- 
 different Obfervers, who will be ready to conclude them 
 a parcel of people tranfpor red by paffions, weak, and pre- 
 judicated ; and look upon fuch a Caufe as is maintained by 
 railing, fcofHng, raillery, and unproved Calumnies, as 
 weak, and (landing in need of fuch rudcnefles to fupport 
 and maintain ir. 
 
 $. It expnfeth Religion itfelf to thederifion of Atheifts, 
 and confirms them in their Atheifms, and gains them too 
 
 many 
 
47 ) 
 
 many Profelytes; and that principally upon thefe Rea 
 Ions, .1. Becaufe l hey find that Clergy-men do tellthem 
 in the Pulpits, that Chrift himfelf and his Appoftles con- 
 demned railing, fcandalous Appellation, as Raca, and 
 Fool, Evil-fpcakmg^foolijh-^eajling, Mocking, Reviling ; This 
 they tell men, and they tell them truly, and yet thefe 
 very men that call themfelves Minifters of Chrift, Mef 
 fengersof the Gofpelof Peace, take that admirable liber- 
 ty of reproaching, fcofring, and deriding one another 
 in their publick Pamphlets and Difcourfes, that can 
 fcarce be exampled among the mod invective Ranks 
 of Perfons, whofe trade it is to be Satyrical, and ren- 
 der people ridiculous ; Nay fo far hath this Excellent 
 manage prevail'd among Clergy-men, that their Scoffs 
 and Reproaches are not levelled at the Perfons, or Per- 
 fonal Defects of Diffenters, but rather than want fup- 
 ports for their Party, will have ugly flings at Religion 
 it fdt\ at Scripture- expreflions ; and when men fee fuch 
 a courfe of Practice among the Preachers and Ciergy-men, 
 they are ready to conclude, that furely they believe not 
 themfelves what they preach to others ; therefore think 
 they have a fair pretence not to believe them. 
 
 2. But principally thefe great Animofities and Tranfports 
 of d, (Tenting Clergy-men, confirms and promotes A- 
 theifme, upon this account, that the things about which 
 this wonderful hate is flrucken between thefe Parties, 
 are fuch as both Parties agree to be none of the Fun- 
 damentals of the Religion profefled by both, but Ac- 
 ceflaries and Acceffions, and fuch indeed as By-ftanders 
 think are of very fmall moment, and yet when men fee fo 
 much heat andpaffion, fo much fervour and contention, 
 fuch reproaches and rcvilings, fuch exafpt rations of 
 Authority on either Party, fuch mutual Profecutions one 
 of another, that more could not poiTibly be done be- 
 tween 
 
(48) 
 
 tween Dillenters in thofe points which both agree to 
 be Fundamental, Atheiftical fpirits are apt to conclude, 
 that probably thofe points, that both fides fuppofed to 
 be of greater moment, are ejufdem farina, with thofe 
 in Conteft, fince they are not, nor cannot be profecuted 
 with greater fervour, than thefe which all men take to 
 be fmall and inconfiderable, and that it is Intereft, Vain- 
 glory, and Applaufe, or fome other Temporal Concern, 
 that gives this Ferrour and Zeal in Matters of Religion, 
 more than the true Concerns of it Cdf. The Conclufioa 
 therefore is, That men for their own fakes, and for the 
 fake and honour of the Chriftian Religion, would ufe 
 more Temperance, Prudence, and Moderation, in Con- 
 tells about Circumftantials. 
 
 » ow w >' > ii. l " *i w i'i i ' n«i im.nmm i .njnn .jjubji i h * iun.ni j i ". ■ juiw i uu mm 
 
 Sir 
 
(to) 
 
 Sir. Francis Bacon Lord Verulam, 
 Vifiount St. Albans and Lord Chan- 
 cellor after, in his Advertisement of the 
 Controversies, of the Church of Eng- 
 land, pag. 138. of his Works. ' 
 
 1-»4He wrongs of them who are polleffed of 
 the Government of the Church, towards the 
 other, may hardly be dififembled, or excu- 
 fed : They have charged them as tho' they 
 denyed tribute to Ctejar,md withdrew from 
 th&Civil Magiftrate,the obedience which they have ever 
 performed and taught. 
 
 / have oft tranfcribed Bifhop Andrews Confident Affer- 
 tion of the Loyalty of thofe then called Puritans^ a- 
 gainfl the Papifts accufation, in his Tortura Torti. 
 They have forted and coupled them with the Family 
 of Love, wnofe Herefie they have labour'd to deftroy 
 and confute. They have been fwift of Credit to receive 
 accufations againft them, from thofe that have quar- 
 relled with them, but for fpeaking againft fin and Vice. 
 Their Accufations and Inquifitions have been ftricl:, 
 Swearing men to Blanks and Generalities, not included 
 within compafs of Matter certain; Which the Party 
 which is to take the Oath, may Comprehend to be a 
 thing captious and flreinable. Their urging Subfcrip- 
 tion to their own Articles, is but LaceJJere & irritare 
 morhos Ecclefia ; Which other wife would fpend them- 
 felves: Mon Confenfum qu&rit fed diffidium^ qui auodfacbis 
 pra?(iatur } in verbis ex/git. He feeketh not Vnity hut 
 
 H Divifion, 
 
(5o) 
 
 Divi/ion, who exafteth that in words, which we are content- 
 to yield in Allien. 
 
 And it is true, that there are fome, who (I am per- 
 fwaded) will not eafily offend by inconformity, who 
 notwithftanding make fome Conference to fubferibe : 
 For they know this Note of Inconftancy and Defe&ion 
 from what they have long held, mall diflable them to 
 do that good, which otherwife they might do. For fuch 
 is the weaknefs of many, that their Miniftry mould be 
 * i never tnerc by .diicredited *. As for their eafie filencing them 
 metvitba- in fo great fcarcity of Preachers, it is to Punijh the 
 nttbtthavt People, and not Them. Ought they not (I mean the 
 frif™onon Bifhops) to keep one eye open, to look upon the good that 
 no # tater the men do, but to fix them both' upon the hurt that 
 rtafon than t ^ foppofe CO meth by them ? Indeed fuch as are Intem- 
 perate and Incorrigible, God forbid they mould be per- 
 mitted to preach: But mall every inconfiderate word,, 
 fomtimes captioufly watched, and tor the mod part hard- 
 ly enforced, be as a forfeiture of their Voice and Gift- 
 in preaching? 
 
 As for fundry particular moleftations, I take noplea- 
 fure to recite them. If a Minifler mail be troubled for 
 faying in Baptifme ( Do you believe) for (Doft thou believe) 
 If another mall be call'd in queftion, for praying for 
 her Majefty, without the additions of her Stile. Where- 
 as the very Form of Prayer in the Common-prayer- 
 book hath {Thy fervant Elizabeth) and no more : If 
 a third Ihall be accufed on thefe words uttered touch- 
 ing the Controverfies, Tollatur Lex ut fiat certamen, 
 (whereby was meant that the prejudice of the Law re- 
 moved, eithers reafons mould be equally compared) 
 of calling the people to Sedition and Mutiny, as if he 
 had faid, Away with the Law, and try it out with Force ; 
 If thefe and other like particulars be true, which I have 
 
 but 
 
but by Rumor, and cannot affirm ; it is to be lamen- 
 ted that they mould labour among us with Co little 
 Comfort — The wrath of man worketh not the Righte- 
 oufnefs of God. 
 
 Thus far this conformable Learned Lawyer. 
 
 The faid Lord Verulam In his Confiderations for the 
 better Pacification and Edification of the Church 
 of England t Tag. 180. &c. of his Works. 
 
 He fir ft anfwers the Objection that [It is againft good 
 Policie to Innovate any thing in Church -matters : And 
 praifing the Church, addeth, pag. 181. But for the Difci- 
 pline and Orders of the Church ; as many, and the Chief 
 of them, are Holy and Good; fo yet if Saint John were to 
 indite an Epijlle to the Church of England, as he did to 
 them of Afia> it would fare have the Claufe, Habeo adver- 
 fus te pauca. 
 
 And he faith, pag. 183. That there fhould be one Form 
 of Discipline in all Churches ', and that impofed by neceffity 
 of a commandment and prefcript cut of the word of God^ 
 It is a matter Volumes have been compiled of, and there- 
 fore cannot receive a brief redargution ; I for my part 
 do confefs that in revolving the Scriptures, I could ne- 
 ver find any fuch thing ,* but that God had left the like 
 ' liberty to the Church Government, to be varied accor- 
 ding to the Time, and Place, and Accidents,- which ne~ 
 verthelefs his high and Divine Providence doth Order 
 and difpofe. For all Civil Governments are retrained 
 from God, unto the General Grounds of Juflice and Man- 
 ners. But the Policies and Forms of them are left free ; 
 So that Monarchies and Kingdoms, Senates artd Seigni. 
 ories, Popular States and Communalties, are lawful; and 
 
 H 2 - where 
 
(SO 
 
 where they are planted ought to be maintained invi- 
 olate. 
 
 So likewife in Church matters, the Subftance of Dotlrine 
 \s immutable : And fo are the Genera/ Rules of Government : 
 But for Rites and Ceremonies-, and for the particular Hierar- 
 chies, Policies, and Difcipline of Churches, they be left at 
 large. 
 
 And therefore it is good that we return to the ancient 
 bounds of Vnity in the Church of God : which was, One 
 Faith, One Baptifm ; and not One Hierarchy, One Difcipline ; 
 And that we obferve the League of Chriflians as it is penned 
 by our Saviour ; which is, in fubjlance of Doclriue this, 
 [He that is not with us is againft us.~] But in things Indiffe- 
 rent and of Circumjlance, this [He that is not againft us 
 is with usJ] 
 
 In theie things, fo as the General rule be obferved, 
 [That Chrifts flock be fed: That there be a fucceffion in Bi- 
 fhops and Minifters, which are the Prophets of the New Tefta- 
 ment ; That there be a due and reverent ufe of the Rower of 
 the Keyes ; That thofe that preach the Go/pel, live of the Gof- 
 pel ; That all things tend to Edification ; That all things be 
 done in order, and with decency, and the like,] The reft is 
 left to Holy Wifdom,and fpiritual difcretion of the Mafter- 
 Builder, and Inferior Builders in Chrifts Church. As it is 
 excellently alluded by that Father that noted that Chrifts 
 Garment was without Seam ; and yet the Churches Gar- 
 ment was of divers Colours: And fetsdownas a rule: In 
 vefte varietasfit ; fciffura non fit. 
 
 Pag. 134. For the Government of Bifhops, I for my 
 part, not prejudging the Prefidents of other reformed 
 Churches, do hold it warranted^ the Word of God, and 
 by the Practice of the ancient Church in the better times ; 
 and much more Convenient for Kingdoms than Parity of 
 Minifters, and Government by Synods. But there 
 
 be 
 
 A 
 
(53) 
 
 be two Circumftances in the Administration of Bifhops; 
 wherein I confefs I could never be fatisfyed : The One, 
 The fole exercife of their Authority : The other, The Depu- 
 tation of their Authority. 
 
 For the firft, The Biihop giveth Orders-alone, Excom- 
 municateth alone, Judgeth alone ; This feemeth to be a 
 thing almofl without Example in good Government, and 
 therefore not unlikely to have crept in in the degenerate 
 and corrupt time : We fee the greatefl Kings and Monarchs 
 have their Councils : There is no Temporal Court in Eng- 
 land of the higher fort, where the Authority doth reft in 
 oneperfon. The Kings-Bench, the Common-pleas, and 
 the Exchequer, are Benches of a certain Number of Judges. 
 The Chancellor of England, hath the Afliftance of twelve 
 Matters of the Chancery. &c. The like is to be found in 
 all well govern'd Commonwealths abroad, where the Ju- 
 rifdi&ion is more difperfed : As in the Court of Parlia- 
 ment of France, and in other places. 
 
 No man will deny, but the Acts that paffe the Bifhops 
 Jurifdiction, are of as great importance as thofe that 
 pafs the Civil Courts : For mens Souls are more precious 
 than their Bodies or Goods.- And fo are their Good-names .• 
 Bifhops have their infirmities ; and have no exception 
 from that general Malediction, pronounced againfl all 
 Men living : Vaz Soli, nam (i Occident, &c. Nay we fee that 
 the firft Warrant in Spiritual Caufes is directed to a Mum- 
 far, Die Ecclefite,which is not fo in Temporal Matters, Ah 
 initio non fuit fie. 
 
 For the fecond Point, which is the Deputation of their 
 Authority, I iee no perfect norfure ground for that neither. 
 Being fomewhat different from the Examples and Rules of 
 Government. The Biihop exercifeth his Jurifdiction by 
 his Chancellour and Commiflary, Official, &c. We fee in 
 all Laws in the world, Offices of Confidence and Skill can- 
 not 
 
(54) 
 
 not be put over and exercifed by Deputy, except it be 
 fpecially contained in the Original Grant. And in that 
 Cafe it is dutiful. And for experience, there was never any 
 Chancellour of England made a Deputy .- There was ne- 
 ver any Judge in any Court made a Deputy: The Bifhop 
 is a Judge, and of a high nature : whence cometh it that 
 he ihould depute i Confidering that aliTruft and Confi- 
 dence is perfonal and inherent ; and cannot, nor ought 
 not be tranfpofed. Surely in this again Ab initio non fuitfic. 
 But it is probable, that Bifhops when they gave themfelves 
 too much to the glory of the world, and became Grandees 
 in Kingdoms, and great Counfellours to Princes, theadid 
 they delegate their proper Jurifdidions, as things of too 
 inferior Nature for their Greatnefs; And then after the 
 fimilitudc of Kings and Count Palatines, they would have 
 their Chancellours and Judges. 
 
 But the Example of Kings and Potentates giveth no 
 good defence: For the Reafon why Kings adminifter by 
 their Judges, tho' themfelves are fupream Judges, are two: 
 The One, becaufe the Offices of Kings are for the mod 
 part of Inheritance. And it is a Rule in all Laws, that 
 offices of inheritance, are rather matters that ground in 
 Interefl than in Confidence, for as much as they may fall 
 upon Women, upon Infants, upon Lunaticks and Idiots, 
 Perfons uncapable to execute Judicature in perfon. And 
 therefore fuch Offices , by all Laws,might ever be exercifed 
 and adminiftred by delegation. The fecond reafon is, 
 becaufe of the Amplitude of their Jurifdi&ions, &c. There 
 is a third reafon, tho' not much to the prefent purpofe,that 
 Kings, either in refpeel: of the Common- wealth, or 
 of the Greatnefs of their own Patrimonies, are ufually 
 Parties in Suites .• And then their Judges (land indifferent 
 between them and their Subjects. But in the Cafe of 
 Bifhops none of thefe Reafons hold ; For firfr, their Office 
 
 is 
 
(550 
 
 el e dive and for life, and not patrimonial or heredi- 
 tary : An Office meerly of Confidence^ Science, and Qua- 
 life at ion, &c. See the reft. 
 
 Page. 185-, 186. The Cap and Surplice fince they be 
 things in their Nature indifferent, and yet by fome held 
 Superfluous, and that the Queftion is between Science 
 and Confidence, it feemeth to fall within the compafs of the 
 ApoftlesRuIe, which is, that the ftrongerdo defcend and 
 yield to the weaker, &c. {lege aetera'] The rather becaufe 
 the filencing of Minifters on this occafion, is in this 
 fcarcity of good Preachers, apunifhment that lighteth on 
 the people, as well as on the party. 
 
 And for the Sulficription, it feemeth to me in the Nature 
 of a Confeffion, and therefore more proper to bind in the 
 Vnity of Faith, and to be urged rather for Articles of Do- 
 ffrine, than for Rites and Ceremonies, zndVo'ints of outward 
 Government Sox howfoeverpublick Confiderationsand Rea- 
 fons of State may require Uniformity, yet Chriftian and 
 Divine Grounds look chiefly upon Unity. 
 
 See what he faith pag. 191. for A. Bifnop Grindals way of 
 Lectures to young Minifters, to teach them to preach well. 
 And />. 192 of the abufe of Excommunication. 
 
 An Animadverfion of the Tranficriher. 
 
 Qu. Why was this great man fib much again fi Bifhops depu- 
 ting their proper work to Chance/lours, Commifjaries, Offici- 
 als ? &c. 
 
 Anfi It's eafie to conjecture, 
 
 I. Tho' he thought the accidental Modes of Church-Go- 
 vernment mutable and humane, yet moflChriflians with 
 him judge, that the Effientials of Church Office are of Di- 
 vine In(Utution,and therefore fixed on the proper Officers.- 
 And that no Lay-man may by Deputation adminifler Sa- 
 craments, or the Church Key es.. It And. 
 
(5*) 
 
 II. And fo he would not have Lay-men and the Clergie 
 confounded,as if there were nothing proper to the Paftoral 
 Office, left it teach the Laity Sacrilegious Ufurpation. 
 The Office is nothing but a conjunction ot Obligation and 
 Authority to do the works: And if a Lay-man have thefe 
 two, he is a Billiop. 
 
 III.Thevery confounding of the Bijhops Office and the 
 Pres6yters,feemeth fo ill to many, that they think even a 
 Presbyter (Archdeacon or Chancellor) may not be depu- 
 ted to the work of the Bifliop, becaufe that maketh him 
 a Billiop, much lefs may a Lay-man. 
 
 IV. Many would not have the Kingor Civil Magifirate 
 made properly a Bifhop, and fo the Offices Confounded : 
 But fay they, If commiffioning another to Judge by the 
 Keyes,or to adminifter Sacraments, be proper to a Bifhop, 
 then Kings and Magiflrates are Bifhops ; for they may fend 
 and Commiffion other men to do all this. 
 
 V. The Bifhops perfonal doing of all his own proper Office- 
 works, would anfwer almoft all that the moderate 
 Nonconformifts defire in Church Government ; For then, 
 
 i. The Keyes we hope would be ufed in a Sacred ferious 
 manner, with due Admonition, Inftruction, Exhortati- 
 on, Prayer, &c. which might melt a Sinner into Repen- 
 tance. 
 
 2. And then Experience would fully fatisfle the Dioce- 
 fans that they rnuft needs have Bijhops under them, or be- 
 fides them, at lead in every great Town, with the adjoin- 
 ing Pariihes : For by that time they had duely Confirmed 
 all before Communicating, and had examined^ exhorted, and 
 judged the many hundred Scandalous Perfons that in a Di- 
 ocefs would be prefented, Tie warrant you they would be 
 glad of the help of many : And though perhaps Church- 
 wardens would not prefent all that come not to Church, 
 in the Parifhes where many Score thoufands keep away 
 
 for 
 
(it) 
 
 for want of room, or on that pretence - f yet good Mini- 
 iters would prefent more than now they do, when 
 they faw it would tend to a facred ufe of the 
 Ke}es, and mens repentance. Bucers defire of Parifh 
 Discipline, would be fure more performed, which would 
 end moll Church Controverfies, 
 
 VI. And this would bring in many Nonconforming, 
 who now (land out, becaufe they dare not make a Cove- 
 nant -, an Oath, never in their places to endeavour any al- 
 teration of Church Government^ becaufe they think Lay 
 Chance/lours ufe of the Keyes Secretively unlawful. And 
 dare not fvvear Obedience to fuch Ordinances ,• nor yet 
 own the Omiffion of Difcipline which the paucity o£ 
 Biihops unavoidably inferreth, while a Diocefs hath 
 but one. (Experience would certainly cure that). 
 
 VII. And it moveth fome, that we yet meet with 
 few Bifhops that will defend lay Chancellours decretive 
 ufe of the Keyes ,• but feem to wifh it were refor- 
 med. 
 
 VIII. And the Chancellours and Civilians have little 
 reafon to be offended with my Lord Verulam, and fuch 
 men : For he would allow them the probate of Wills, 
 and Matrimonial Cafes, and all that belongeth to an 
 Official Magiftrate, that hath his Office from the King. 
 And no doubt would confent that they have a mode- 
 rate Power by mulcts to conftrain men to fubmit to 
 their Courts, inftead of the ufe of Excommunications 
 and Abfolutions, 
 
 They fay this is otherwife in Scotland now. And 
 yet they are fworn not to endeavour any alteration of 
 Church Government. x 
 
 And I hope none will be angry with this Learned 
 great man, for the blame which he layeth on the Bi- 
 ihops ufage of the Non-Conformifts ; even before the 
 
 I prefent 
 
(58) 
 
 prefenf Canons were made. Since, i. His Letters (hew 
 him to have been a man extraordinarily humbling him- 
 fctf both to the Queen and to theBiihops. 2. And 
 the mod approved Hiftorians tell us, to our great grief, 
 that fuch things have been no wonders and rarities, thefc 
 thirteen hundred years. It is holy and credible men 
 that tell us, how St. Martin, notwithstanding ali his 
 Miracles arid holinefs, was uled by the Synods of Biihops 
 in his time, for being fo ftricl of life, and fo much a- 
 gainft the ufing of the Sword againft the Prifcilian Gno- 
 Jikk Hereticks. 
 
 And it is as holy and credible men that tell us how 
 St. Theophilus Alexander, a Patriarch, envyed and ufed his 
 Superior Patriarch, holy Chryfojiome, and even longilu- 
 died his ruine : And how another called St. Epiphanius^ 
 feditioufly came out of Cyprus, and affronted him at Con- 
 stantinople, in his own Church, requiring him irregu- 
 larly before all the People, to Curie Ori<ien or his V. 1 
 tings,- as if the Bifhop of the Ijle of Man ihould come 
 and magifterially impofe this on the Bifhop of Lor.don 
 or Canterbury, in the Congregation where he preachll. 
 They tell us how readily the Synods of Biihops Con- 
 demned Chryfoft.ome, becaufe the Emperou*- and E-jprefs 
 were againft him: And if fo excellent and inly a man, 
 whofe language and life excelled them ali, could not 
 efcape condemnation twice over, and that in the Age of 
 the Church which is predicated for the very beft and 
 happieft that ever was fince the days of Chriit; lithe 
 Primacy among all the four Eaflern Patriarchs, and his 
 own rare Parts, and holinefs and innocency, could not ie- 
 cure him from ejection and banifhment from a famous 
 Chriftian Emperour, and the Convocations of Bifhops 
 that envyed his holinefs and parts; If when he was 
 banifhed, his liable conftant flock, that would not re- 
 nounce 
 
nounce him, were made Conventiclers, and nam eel 
 Joannits, as a note of Schifmatical Separatifls, while 
 thofe that turned to the next pofleflbur were called the 
 Church. If another Saint of greatefl Learning, Name 
 and Power, refilled the very refloring of his name when 
 \xz was dead, faying the Canons were not to be broken 
 to fatisfie the Schifmatical Joannits, whom nothing will 
 fatisfie, and that it would difcourage the Conformifts; 
 I mean St. Cyril of Alexandria ; why mould it be thought 
 that men farinferiour to Chryfoftome, that live not in fb 
 pure an Age, mould by the Clergie flream and power, 
 be much like efleemed, and partly ufed. 
 
 And if in thofe Ages of the Churches greatefl excel- 
 lency (the %th. and <yth. Centuries) the great Patriarchs 
 themfeives of Alexandria, Antioch, Conftantinople, &c. who 
 • are fuppofed by fome to be the Pillars of the Church 
 for Government and Unity, did live almofl in continual 
 Conflict, Curfing, or calling out each other as Here- 
 ticks, or Schifmaticks, and oft fighting it out in Chriflian 
 blood, ( to fay nothing of the following worfer Ages) 
 what wonder, if flill the old Caufes fucceeding produce 
 many of the old Effects: Which a man that was thought 
 wife enough to be the Lord Chancel lour of England, 
 and the famous reflorer of Learning, might be allowed 
 gently to touch, while the Clergy themfeives open- 
 ly and greatly prefer thofe Ages, and the theophilus's, 
 Epiphantus's, and Cyrils ', and Epifcopal Synods thereof, be- 
 fore our own, and before themfeives. 
 
 Let us hear what one more excellent perfon, and no 
 Fanatick or Schifmatick faith, 
 
 Dr. Ifaack Barrow (a man, if ever this Age had any, 
 that delivered digeftsd TKVTH in clear Exprejfwns) vol. 
 t.p. jd, 
 
 " Whoever indeed will confider the Nature of man, 
 
 I % or 
 
(to) 
 
 * or will confult obvious experience, mall find that in 
 " practical matters, our will or appetite hath a mighty in- 
 " fluence on our Judgment of things, caullng men with 
 "great attention to regard that winch they afTeft, and 
 " carefully to mark all reafons making for it ; but a- 
 " verting from that which they diflike, and making them 
 fi to overlook the arguments which perfvvade it : whence 
 "men generally do iuit their opinions to their inclina- 
 tions ,• warping to that fide where their INTEREST 
 u doth lye j or to which their Complexions, their Humor, 
 *' their Paflions, their Pleafure, their eale doth fway them • 
 '■' So that almoft any Notion will feem true, which is 
 " Profitable, which is Safe, which is Pleafant, or any way 
 '• grateful to them;and that Notion fa(fe>which in anv fuch 
 u refpedr. doth crofs them. Very few can abflracV their 
 " minds from fuch confiderations , or embrace Pure Truth 
 " diverted of them. And thofe few who do fo, mufl therein 
 " mod: employ their Willi by ftrong effects of Voluntary 
 "refolution, and patience, and difengaging their minds 
 " from, thofe clogs and byafles. 
 
 " This is particularly notorious in mens adhering to 
 " Parties , divided in opinion, which is fo regulated by 
 " that fort ofcaufes, that if you do mark what any mans 
 "Temper is, and where his INTEREST \yeth, youmay 
 " eafily prognoflicate on what fide he will be ; and with 
 "what degree of Serioufnefs, of Vigour, of Zeal, he will 
 "cleave thereto. A timerous man you may be almoft 
 " fure will be on the fafer fide .- A Covetous man will bend 
 "to that Party where Gain is to be had. An Ambitious 
 " man will clofe with the opinion paiUng in Court, A 
 " carelejs man will comply with the fa/bion-. Affection ari- 
 '< fing from Education or Prejudice will hold others (tiff 
 '*' Few follow therefultsof Impartial Contemplation. 
 
 A$& pag. 483. i( There is one Lawgiver who can fave 
 
 and 
 
(it) 
 
 " and deftroy : Who art thou that Judgefl another ? That is> 
 " How intollerably Rafh, Unjuft and arrogant art thou, 
 <{ who fetteft thy felf on Gods Tribunal, and thence doft ad- 
 venture to pronounce Doom upon his People? Did we 
 " wellconfider Gods Judgment, we mould rather think it 
 " advifeable to be mindiul of our own Cafe, than to pais 
 u Sentence on that of others: Obferving how lyable our 
 " felves are, we mould fcarcehave a Heart to Carp at o- 
 *' thers; finding what great need our actions will then have 
 " of a Favourable Interpretation, we mould fure be more 
 " candid andmildin Cenfuring other mens Aclions:Special- 
 w ly confidering, that by harfh Judgment of others, we 
 ** make our own Cafe worfe, and inflame our reckoning: 
 " We dire&ly thence incur Guilt, we aggravate our own 
 ct Offences, and render our felves unexcufable,-we expofe our 
 "felves on that fcore to Condemnation. See Mat. 7. zXuk. 
 6. 37. Rom. 2. x, 3. Jam. 5. 9. 
 
 His two Sermons on Ro.'n. 18. well pra&ifed, would 
 heal England's Divifions. 
 
 Suchalfo is his Sermon of Love to our Neighbour, 
 that againft Slander, and that againft Detraction : But that 
 which I cite him for, is the very fame defcription of Reli- 
 gion which Judge Hale gi vet h. Serm. 1 p. 10. 
 
 " The Principal advantage of Wifdom, is its acquain- 
 " ting us with the Nature and Reafon of true Religion, 
 * and affording Convictive Arguments to perfwade the 
 <£ Practice of it : Which is accompanied with the pureftde- 
 "light,and attended with the moft folid content imagina- 
 ,c nable:I fay , the Nature of Religion,wherein it Confifts>and 
 " what it requires : The miftake of which produceth daily 
 " fo many mifchiefsand inconveniences in the World, and 
 " expofeth fo good a Name to fo much Reproach. It fhew- 
 «-eth itconfiftethnotinfair profefiions and glorious pre- 
 tences, 
 
•* tcnces, but in Real Practice ; not in a pertinacious ad- 
 11 here rice to ANY Sett:, or Party, but in a fincere Love of 
 " Goodnefs, anddiflike ot'Naughtinefs wherever chfeove- 
 u ring it felf ; not in VainOitentations and Flourifhes of 
 " outward performance, but in an inward good complexi- 
 u on of Mind, exerting it felf in Works of true Devotion 
 «' and Charity, not in a Nice Orthodoxie, or Politick 
 " Suhjettion of our Judgments to the peremptory 
 " dictates of Men ; but in a fincere LoveofTruth,and hear- 
 w ty approbation and compliance with theDoctrines/vWrf- 
 ** mentally G<Wand NeceJJ'ary to be believed : Not in harfli 
 " cenfuring and virulently inveighing againli others, but 
 ? in careful amending our own ways : Not in a peevifh 
 "crofTnefs and obftinate Repugnancy to received Laws and 
 " Cuftoms; but in a quiet and Peaceable Submifiionto the 
 " exprefs Laws of God, and Lawful Commands of Men : 
 " Not in a furious Zeal FOR or AGAINST trivial Circum- 
 "(lances, but in a confcionable praclifing the fubftantial 
 u parts of Religion : Not in a frequent talking, or contenti- 
 " ousdifputing about it ; but in a ready obfervance of the 
 " unquestionable Rules and Precepts of it. In a Word,True 
 u Religion confifts in nothing elfe,but doing what becomes 
 " our Relation to God, in a Conformity or iimilitude to his 
 u Nature,and in a willing Obedience to his Holy Will, to 
 " which by potent incentives it allures and perfwades us,by 
 u reprefenting to us his tranfeendent glorious Attributes — 
 ?* &c. Seethe reft, too long to he tranfer'thed. 
 
 If you fay, A Papift will own alt this, I anfwer, i. So 
 much the better ! We will not feign a new Christianity 
 to differ from Papifts. z. But do they not own too much 
 more ? How then come they to fill the World with Hlood 
 and Division, for the Sake of their numerous humane 
 Additional ? 
 
 I know 
 
<m ■ 
 
 I know-no man that hath more fully confuted that Sect 
 than he hath done in his Treat ife of Supremacy and Church- 
 Vnlty : And faith the Publifher of his Life, [He under flood 
 Popery hoth at home and abroad. He had narrowly obferved 
 it Militant in England, triumphant in Italy, difguifed in 
 France ; and had earlier apprehenfions of the Approaching 
 Danger, and would have appeared with the forwardefl in a 
 needful time. 
 
 Whoever will truly confute his Treatife of the Topes 
 Supremacy, and that of the Vnity of the Church, againfr. 
 the Supremacy and Foreign Jurifdi&ion of Councils called 
 General, I here promife him mall make me a Papift (of 
 the Italian.or the Gallicane fort accordingly) if he will do 
 it before I die, and am Difabled from reading and confi- 
 dering it. But I doubt not but the Papiits will rather flu- , 
 dy to bury it in iilence, (while they do their works by 
 other means than Pveafoning) left the notice of a Confuta- 
 tion mould occafion more to read it .• And then, efpecial- 
 ly if all men in Power mould read it, their Caufe with , 
 fuch is utterly undone. 
 
 Saith Dr, Ttllotfon in his Preface to it, [/ dare fay that 
 whoever fhall carefully perufe this Treatife, wi 11 find that this 
 point of the Topes Supremacy {on which Bellarmine hath the 
 confidence to J ay ^ The whole diChriftianity depends) is not on- 
 ly an indefenfible, but an Impudent Caufe, as ever was under- 
 taken by learned Tens : And nothing could have kept it fo 
 long from becomingridiculous in the judgment of Mankind, but 
 its beingfoflrongly fupported by a worldly inter eft : For there 
 is not one tolerable argument for it , and there are a thoufand 
 invincible Reafons againft it* 
 
 [I 
 
(<?4) " 
 
 IF thefe three Teftimonies of the mod Learned, Wife, 
 and Impartial Conformifts, that thefe (or many) Ages 
 have bred, be all born down by Interefl and Supercilious 
 Confidence, and a Flood of Words (which may all be u- 
 fed for the word Caufe in the World; the Lord be Judge, 
 and juftifie his Truth, and that Wifdom from above. Jam. 
 3. 17. which is juftified of her Children. When Satan 
 hath done his worit, Blejfed are the Peace-makers .; for they 
 fhall be called the Children of God. Mat. 5.. 0. 
 
 FINIS. 
 
 11 1 1 • 1