CHAP. I. Of the Nature and Kinds of Drunken­ness and Excess; and the prevalency of it in the World; &c.

AS the happiness and perfection of man principally consists in his be­ing endowed by God with a ra­tional Soul, so in the use and ex­ercise of that noble faculty of Reason, must doubtless consist his Felicity, and to follow the true and clear Dictates thereof; and therefore he that makes the greatest use of Reason by sober and serious consideration, is without doubt most like himself, is most a man: From whence it must needs follow therefore, that all such things as prejudice, clog, or interrupt the Soul of Man in the Exercise and Use of his Reason ought (as he tenders his own welfare) to be shunned and avoided by him, with all possible care [Page 2] and diligence, as all Riot and Excess what­soever. But more especially, when the Su­pream Wisdom, the Divine Laws, hath pro­hibited the same, and under pain of Dam­nation.

Now Gluttony and Drunkenness, and all Ex­cess whatsoever being so frequently and so sharply reprehended by the holy Christian Do­ctrine, and the Contraries thereto, viz. Sobriety, Temperance, and Moderation, being such in­dispensible and necessary duties of the excel­lent Religion of the ever blessed Jesus; a man must be more than sottishly brutish, if insensible of the unchristianness of Christians in the Age we live in, in this respect, when they that are drunk, are not drunk in the night only, but in the sight of the Sun. And how can a man but stand amazed to consider, that the Institutions of that Grand Imposter Mahomet should be more carefully and exactly observed and followed by his Disciples and Followers, in abstinence from Wine, than the holy Christian Laws and Institutes?

What can it be less than the greatest re­proach imaginable to us Christians, that this Swinish sin should be once named among us? Much more when it is grown to that height and perfection, as to become the Epide­mical Sin of the Nation (as it were) at this day?

Now in short to describe what this sin is; I humbly conceive it may be said (at least,) [Page 3] that it is a Spontaneous and Voluntary Clog­ging or Indisposing the Soul and Mind by Excess in Eating and Drinking, whereby it becomes unable to make use of its noble fa­culty of Reason and Understanding, for the well government and regulation of the actions of the man; or rather as the late Reverend Dr. Hammond hath described it more strictly, when we eat or drink to the overcharging of the body: the Sobriety contrary to which, is the Eating and Drinking no more than agrees with the health and good temper of it; there being also another excess in quality or deli­cacy of Meats and Drinks, viz. A studied care and pursuit of such as are most delight­ful: and the Sobriety contrary to this, is when we content our selves with that Meat and Drink which is necessary and useful to the health and strength of our bodies, and neglect and despise all other Delicacies.

But over and besides these, there is also an­other sort of Excess and Drunkenness that men are many times guilty of, and that is being inebriated by Passion, Anger, or the like, that Brevis insania of the Soul, as the Philosopher calls it; or which is worse, with Pride, Self-conceitedness, Envy, Malice, Re­venge and Cruelty, which must needs be the worse, and of far greater danger to the Soul, by how much the Sober Persons, in the repute of the world, may herein notwithstanding be intoxicated to Excess, and to be little [Page 4] sensible of it; but let the mind be discompo­sed or put out of due order and frame, be it with what it will, that which discomposeth it, is the intoxicating Liquor. And if it be of this later sort, it is doubtless far the worse, both in its own nature, and in its effects, it being to be drunk with the Wine of Hell, in which the accursed Spirits solace themselves (so far as God permits them) in their Regions of darkness. But this by the by, only I shall recommend this more espe­cially to the consideration of our Phanaticks, the Sober and Godly part of the Nation, as they would be thought.

‘It must be granted (as a late Author hath observed) that most Nations under the Sun have their intoxicating Liquors, and that some rather than not be drunk, will swallow Opium, Dutroy, and Tobacco, or some other intoxicating thing; so great an inclination hath Mankind to be exalted, (as the said Author calls it.) Pliny complains that drun­kenness was the Study of his time, and that the Romans and Parthians contended for the glory of excessive Wine-drinking. Historians tell us (as the said Author fur­ther hath it) of one Novellius Torquatus, that went through all the honourable degrees of dignity in Rome, wherein the greatest glory and honour he obtained, was for the drinking in the presence of Tiberius, three Gallons of Wine at one draught, before e­ver [Page 5] he drew his breath, and without being any ways concern'd; and Athenaeus says, that Melanthus wished his own neck as long as a Cranes, that he might be the longer in tasting the pleasure of Drinks.’ But this is not to be much wondered at in Heathens, who had among them a Caeres, and a Drunken God Bacchus to be worshipped, but that Christians should abound in this Swinish Ex­cess, is the greater wonder. As for instance, the Germans who are said commonly to drink whole Tankerds, and Ell Glasses at a draught, adoring him that dirnks fairly and most, and hating him that will not pledge them; and the Dutch-men, who will salute their Guests with a Pail and a Dish, and make Hogsheads of their Bellies: And the Polander, that thinks him the bravest Fellow that drinks most Healths, and carrie's his Liquor best, being of opinion that there is as much Valour in Drinking as in Fighting: Not to mention the Russians, Swedes and Danes, who are intolle­rably Excessive therein. So that (as the most ingenious Author of the Vinetum Britanicum concludes) Temperance (Comparatively speaking) is (or hath been at least) the Car­dinal vertue of the English, as well as the Persians. But nevertheless, there are many men in this Nation in our days, who are grown to that height of Excess among us, not much inferiour to those Celebrated An­cients, and to those other of our Neighbours [Page 6] last mentioned, unto which they have added the immoderate use of Tobacco also, whereby they not only dishonour their Nation, and deprive it of its former glory and renown of Temperance and Moderation, but in truth un-man, un-christianize themselves.

CHAP. II. Perswasions to Temperance.

IT is therefore well worthy our pains seri­riously to consider how diametrically this sin of Drunkenness and Excess is opposite to the Divine Laws, the Excellent Religion of Jesus Christ, which none can be ignorant of, that know what Christianity means, wherein there is contained most strict Rules of So­briety, as is before mentioned; and that un­der the threatnings of Damnation to him that frequently, and willingly, and indulgent­ly offendeth herein, 1 Cor. 6.10. It is said of Drunkards, that they shall not inherit the Kingdom of God; where (as the said worthy Author Dr. Hammond before mentioned ob­serves) the word Drunkards is not to be re­strained to those who drink to Beastiality, to the depriving themselves of the use of their reason, that drink drunk as we say, but be­longs [Page 7] to all that drink Wine or Strong drink intemperately, though through their strength of Brain they be not at present intoxicated by it. So Gall. 5.21. Among the works of the Flesh, there is mention of Drunkenness and Revellings or Comessations, or Excess in Eating, and Drunkenness, or Excess in Drink­ing. And so 1 St. Peter, 4.3. Excess of Wine, Comessations and Drinkings. And on the o­ther side, Sobriety is Commanded, 1 Thes. 5.6. and 8. And Titus Chap. 2. It is mentioned as a special design and end of the appearing of Christ, that we should be instructed to walk (Justly, Piously, and Soberly in this present world.) The first of those three re­ferring to our duty to our Neighbour, the second to our duty toward God, and that of Sobriety to our duty to our selves.

Let us further consider (as the worthy Au­thor Mt. Io. Hales, heretofore of Eaton Col­ledge observes,) that the first stroak which is to be given in our spiritual warfare (as we are Christians) is to be directed against the Belly; and he cites Cassianus, who saith, Primum nobis ineundum certamen est adversus gastrimargiam; and also Pythagoras, whose words are, FIRST AND ABOVE ALL THINGS BE SVRE TO MAKE YOVR SELF MASTER OF YOVR BELLY. And it hath been (as he ob­serves) evermore thought that the beginning and first step to vertue, was Ventri bellum in­dicere.

[Page 8]Let it be considered, how this Intempe­rance not only exposeth the soul, as before is proved, as to its eternal welfare, but also discomposeth the same, and deprives us of our reason and understanding, that differ­enceth us from Beast, makes us for the time destitute of Reason, unmans us, degrades us into the degree of Beasts; men void of their Reason we shut up in Bedlam, not fit any lon­ger for the Society of men, and we generally pitty those Lunaticks, and shall we volunta­rily make our selves such for the time, and thus disrobe our selves of the greatest Ornament that God hath endued us with, and so be­come Beasts? Certainly it must be concluded that they are unworthy of Rational Souls that thus abuse them.

Let us consider how this Intemperance and Excess not only exposeth and discomposeth the Soul as aforesaid, but also how it hurts and endangers the Body, the necessary mansion of the Soul in this Life, nothing tending more to the preservation of our Lives and Healths than Temperance, and nothing being more disagreeable to that charity which we owe to our selves, our Bodies as well as Souls, than Intemperance; and this doubtless is, or however should be one of the great designs of man, his own welfare and happiness while he lives here, which consists in having mentem sanam in Corpore sano. And if the Great Phy­sician Hypocrates be to be credited, his Apho­rism [Page 9] is, to eat without fulness, and to be di­ligent in Labour or Exercise is the way to preserve Health: And in truth, from whence arise a multitude, if not most of the Sick­nesses and Diseases incident to our Bodies, but from Excess in Eating and Drinking, in Sur­feiting and Drunkenness? So true is that say­ing, Non plures Gladio quam cecidêre-gulâ: It is the saying of the Father very pertinently to this purpose, Iussisti Domine & sic est, ut omnis inordinatus affectus sibi sit poena; now one would think it were, a very easy thing to diswade men from being their own Assassines and Mur­derers, and to promote the health and wel­fare of their Bodies, upon which much of the content of the mind depends; for as the Son of Syrach saith, Ecclus. 30.16. There is no Riches above a Sound Body, and no joy above the joy of the Heart; and both these are to be met with in the ways of Vertue, and Tempe­rance and Sobriety in the ways of Christia­nity. And herein appears the excellency of our Christian Religion, that by its Rules and Directions secureth to us the welfare of our Bodies as well as Souls.

In reference to our Estates and Families, how necessary is this Christian duty of Temperance? Alas, how many noble Familes, and great E­states have been overwhelmed and swallowed up by the innundations of Drunkenness and Ex­cess, by a Deluge of Wine and Strong Liquors, by Excess in Meat and Drink, Noble and Gen­tile [Page 10] Persons brought down from the top of Tenariff, at last to the extremity of Poverty, even to a Morsel of Bread? According to that memorable Saying of Solomon. Prov. 23.20, 21. Be not amongst Wine-bibbers, amongst Riotous Eaters of Flesh, for the Drunkard and the Glutton shall come to Poverty, &c. So that he that shall seriously consider the dangerous consequence of Eating and Drinking, how it destroys mens Healths, and wasts their Estates, and consider how it abounds, and to what an ex­cess it is grown to in the world, might mar­vel (as well as Pliny is reported to have done at Fire, that it had not consumed all the World;) that this Excess in Eating and Drinking had not before this time destroyed all Mankind.

Likewise let it be considered, how disho­nourable it is to our nature, that men endow­ed with noble and excellent Souls, should be so devoted to their Palates, should be so swayed by their Carnal Apetites, like Bruites, and not regulated by their Reason; that we should act below our selves, yea by gratifying our sensuality, should dethrone our Reason, wherein lies our excellency and happiness, as is afore mentioned; yea, should as it were suffocate and drown it in this Swinish Excess, and thereby for the time really transform our selves into Beasts, and in which Excess we may be said to do as that Pilot, who in a Storm and Tempest, throws away the Helm that should steer and guide the Vessel in safety.

[Page 11]How doth this Excess waste our time that passeth on so swiftly, which therefore ought to be esteemed precious and well imployed, seeing we cannot add one moment to it; time being absolutely necessary for all the actions of the Sons of men under the Sun; as there is a time to be born, and a time to dye, a time to be nursed up when born, to be edu­cated and instructed in the tendency to the at­tainments of knowledge and understanding, and how to comport our selves in the world; a time either to acquire an Estate and Subsi­stency, or a time to improve an Estate left us by our Parents; a time further to improve our Souls in true wisdom and i [...]uction, (the principal duty of our lives,) [...] to marry and propagate our Kind, a time to make Pro­vision for our Families, for our Children (if God vouchsafe us that blessing,) and to pro­vide for their Preservation, their good Edu­cation and Instruction, to make provision for their future Subsistence and well doing, and how they may live after us; a time to pre­pare our selves for either the smiles or the frowns of the world, with humility and mo­deration to manage a great Estate, great Ho­nour and Dignity, or patiently and with a steddy and constant Spirit, to comport under a mean fortune, to contest with the Crosses, Afflictions and Disappointments of this fickle world; to bear Sicknesses, Infirmities and Di­seases of the Body, with Resolution and Pa­tience, [Page 12] a time for all the Multiplicity of o­ther concerns of this frail life, a time more especially always seriously to consider our ends, and to have a great dread of running on the Score with the Almighty, by multi­plying our sins without repentance; a time to mortify our Lusts and inordinate Appe­tites, to furnish and adorn our Souls with all those Vertues and Graces necessary to our Sal­vation and Eternal Happiness, that we may withstand the Temptations of the World and the Devil, and the Lusts of the Flesh, the Lust of the Eye, and the Pride of Life, as St. Iames calls them; to fight under the Banner of our Lord and Master the ever Blessed Jesus a­gainst all our aforesaid great and powerful Enemies, as we stand engaged by our Baptis­mal Vow and Covenant. And thus to pre­pare and fit our selves for our dissolution and departure hence, for this we may be sure of, Death that King of Terrours will not forget us, although we forget him; therefore it is but wisdom to take that advice, Mors tua mors Christi, fraus mundi, Gloria Coeli, & Dolor inferni, sunt meditanda tibi. So that all these things being seriously considered according to the Reason and Prudence of man, he must be a Mad-man that makes Shipwreck of what is so useful, so necessary, so precious, which if wasted in Trifles and Vanity, deserves great reproof; but if spent and wasted in Sin, in multiplying our Transgressions against God, [Page 13] thereby increasing our guilt and danger, this is the height of all Madness, Wickedness and Folly, there being no name to express the folly and horridness of the thing; for this is most certain, Ve illis qui tunc habuerunt terminum Luxuriae cum vita.

Further, as Gentlemen are Persons of Ho­nour, Eminency and Esteem in the world, and therefore (as they have reason) do usually stand upon maintaining of their Honour, Credit and Repute in the world; and indeed Gentlemen should be something like that The­ban Band (consisting but of 300 men which (as I have read in a passage of Plutarch,) were most terrible to the Enemies, and did the great­est services, they were called the Holy Band, because they hated dishhonest things, &c.) they should endeavour to be eminent and con­siderable by their Vertue and usefulness; therefore let us consider how contemptible and despised all Debauchery and Wickedness, but much more this sin of Intemperance and Excess makes us in the eyes of all; yea e­ven Children and those of meanest capacity, who will usually contemn and scorn him that is drunk, and then plays the Fool and Antick, and doth actions absurd and base, nothing more contemned and abandoned by all as a man when he is drunk, a man not a man, a man not capable of using his Reason, not a­ble to guide himself, a man transformed into a Beast.

[Page 14]How much ought therefore this Swinish Excess to be abhorred and avoided as abomi­nable and filthy by all Noble Generous and Worthy persons of Gentile and Noble ex­traction, and good vertuous Education, that they of all men have nothing to do with this beastiality? Oh how unseemly, how unbecom­ing is it to persons of Learning and Eminen­cy of Education, yea what an abominable thing must it needs be to see a Gentleman to debase himself into the degree and rank of the Basest, to drink and be drunk as a Begger (as the Proverb hath it?) for Gentlemen to put themselves by this Excess (to make the best of it) into the rank of the meanest of their Servants, those that rub their Horse heels, yea their very Scullions, and thus to translate the Kitchin and Stable into the Par­lor, yea to conform themselves to the meanest Mechanicks and Country Bumpkins, with their high Shooes and Hob-nails, who many of them know little more than the Bruits they drive with their Whip; for it is not so great a wonder to see them recreating and delighting themselves in their sensualities their more proper sphere? But for Gentlemen that have wise and capacious Souls, and that move in a higher orb, that have wise and well in­structed, well educated minds, for them to degenerate and play the Bruits, to degrade themselves, to have no more command of themselves, of their sense of taste, than the [Page 15] Cobler, or the Tinker and his Mate: What more absurd, what more irrational and unwise, yea, what more sordid, filthy and base? for Gentle­men to have any thing to do with Swinish Drunkenness, which not only degrades them and ranketh them with the meanest of the Peo­ple, but with the filthiest of Animals, even Swine; which must needs render them very con­temptible and mean to all Persons. For Sin of any kind is the greatest deformity in nature, it transformed Glorious Angels into Devils, how dishonourable is it therefore for Gentlemen to be in love with Ugliness and Deformity?

And could men alas! but take a survey, and view of themselves, their Behaviour in their Ex­cesses and Debauches, how odious and despi­cable, how ridiculous and absurd would they appear to themselves, to their own serious thoughts? For it becomes all men, but more especially Gentlemen, to have Wise and Sober thoughts and worthy designs, in which to imploy and delight themselves, in which consists true joy and comfort of mind, for Res est severa verum gaudium, (as one well speaks.) Now for them that should in their Conver­sations be like Stars of the First Magnitude, shining and refulgent, seasoned with Religion Wisdom and Vertue, and should enliven and enlighten all about them within their several Orbs and Stations, encouraging Vertue, Tem­perance and Goodness, and frowning upon Vice and Wickedness; to see them wallowing [Page 16] in Mire and Dirt in their Excesses and De­bauches: O Monstrum horrendum, &c.

Consider also seriously what great guilt you contract by giving bad example, by teach­ing and propagating Vice and Wickedness in the many your Inferiors; you are eminent in your Stations, set above a multitude of other men, and therefore your actions must needs be very conspicuous, and the greater the per­son is offending, the more mischievous is his example; your examples are of great force and efficacy to lead others, either to Vertue and Goodness, or to Vice and Wickedness: As for the ignorant and mean Persons, why may they not think to be bold in those cour­ses where their Betters by far dare so freely venture. Yea as it was observed of Cato an eminent man in his time, Facilius quisquis ob­jecerit crimen honestum quam turpem Catonem; you will make your Inferiors take Vice to be Vertue. Beware therefore Gentlemen I be­seech you (you that move in a higher Orb) of giving bad example, for thereby you will involve your selves certainly in infinite guilt, will be a means of damning thousands beside your selves, and double damning your selves at the last; you therefore have little need of heating the Furnace of Hell seven times hotter than else it would be, by urging and tempting men, nay forcing them to this horrid Excess, which must needs bring you into the rank of the Infernal Spirits, whose proper work and [Page 17] delight is in tempting men to sin to the de­struction of Millions of Souls.

How unfit also doth Surfeiting and Drun­kenness make men to govern themselves or their own affairs, their Wives, Children, and Families, their Estates and Concerns? How doth it unfit them (by thus degrading and debasing themselves by their sensualities) to be Magistrates and Governours under their Prince? for as Solomon saith, Eccles. 8.1. It is wisdom that maketh a mans face to shine; there­fore how unfit doth this sin render Gentlemen to be assistant to their Sovereign, in govern­ing licentious and stubborn People; let us consider that wise advise, Prov. 31.4. It is not for Kings, O Lemuel, it is not for Kings to drink Wine, nor for Princes strong drink, lest they drink and forget the Law, and pervert the judgment of any of the afflicted, &c. By which we may un­derstand plainly how this sin and vice of Ex­cess and Intemperance tends to weaken the Go­vernment of the World, of States and King­doms, disables Magistrates to Govern, and brings them into contempt. And it is well observed by a late worthy Author, that the most singular and strongest part of Humane Authority is properly in the wisest and most vertuous; although Nunquam ita bene erit in rebus humanis ut plures sunt meliores.

We may herein not impertinently take in also this consideration (by the by) that this Excess once lent a hand to the undoing the [Page 18] best and justest cause that ever was in the world, I mean of Charles the First, of blessed memory; let it not again be so far prevalent among us, especially the Kings Loyal Subjects, to the prejudice of the same just Cause of our present Prince and Sovereign, against his Se­ditious and Rebellious Subjects, if ever God should permit them to make their attempts again against the Crown. Let all such as are eminent for affection and Loyalty to their Prince, be always Wise, Sober, Serious and Temperate; but let all the Kings Enemies be Drunk, yea let them be Drunk, and Spue, and fall and rise no more.

Shall therefore any man that hath a rational and immortal Soul and Spirit, so far forget himself, his own Reason, his Religion, be so monstrously vain, foolish and absurd, as de­liberately and wilfully to give himself over to a habit and custom in sin, especially in this Swinish excess, to the dishonour of God, re­proach to himself, and to render him useless and unprofitable both to himself and his Ge­neration, which in conclusion will be the de­struction both of Body and Soul: Can any thing be more unsuitable to a man? Can any thing be more desperate and insensate mad­ness and absurdity? And shall it be ever said of the Renowned English Nation, so famous in all the world for Temperance and Sobriety, that they are at last swallowed up in a de­luge of Wine and Strong Liquors, let never [Page 19] our former glory be thus turned into shame and contempt.

Lastly, Let it be considered that this Excess is usually, if not always an Enemy to Peace; it must needs be not only an Enemy to Peace of mind, for Sin and Guilt must needs trou­ble the Conscience and Mind, but also it is an Enemy to External Peace. Prov. 23.29. Now all men do certainly desire Peace, and there­fore one would think should endeavour to shun and avoid all occasion either of trouble of mind or publick discord: It is frequently very apparent what disturbance mens lusts make in the world, as to the publick peace and happiness thereof; and amongst the rest, this sin of Intemperance, Men and Women given to their Appetites, how do they ma­ny times disturb their own inward peace, with care and anxiety to make Provision for the same? What great Perturbation of mind do they undergo when they meet with disap­pointments, but more especially what distur­bance doth Drunkenness and Excess make as to outward peace, in both Families and Towns, what discords between Man and Wife, what Quarrels and uproars, yea in our Taverns and Houses of Publick Resort? How often may we meet with Storms and Tem­pests at Land as well at Sea? And indeed how should it be otherwise, for according to the old Proverb, When the Drink is in, the Wit is out. And needs must those Barks and Vessels [Page 20] speedily fall fowll on one another, in a Storm when there wants Pilots to steer and manage them. And as a late Author hath it, Ebrietas est blandus Demon, dulce venenum, suave peccatum, quam qui habet seipsum non habet, quam qui facit peccatum non facit, sed ipse est peccatum.

CHAP. III. To perswade all men, but more especially Gentlemen, to Temperance and all other Vertues.

NOw may I take the boldness to perswade all, but more especially Gentlemen, and those of the better rank and Degree among us, to Temperance and Sobriety, and to set themselves to the rectifying this great evil under the Sun; not that I lay the imputation of Drunkenness and Excess to the Gentry of England in general, I abhor such a thought, there being very many of them without que­stion eminent for Religion and Vertue, Sobrie­ty, Wisdom and Prudence, the ornament of our age, whose memories shall be had in ho­nour to all posterity, my present Discourse will be to their honour and encouragement; and as to others, being an attempt out of my af­fectionate [Page 21] desires of their Honour, Happiness, and Prosperity, I hope it will not be offensive to them: Therefore I hope I may say further without offence, All you that make any claim to generosity and gentility, and own to be go­vern'd by Prudence and Wisdom, be you all like your selves, live answerable to your Name, your Education, your Estates, your Noble Families; of all men do you abhor any thing that is filthy and dishonourable, live like your selves above the ordinary sort of people. And,

I humbly propose this Expedient as a thing very convenient, that the great abuse of that custom (innocent enough of it self) of drink­ing of healths might be laid aside, and the laudable use continued, by setting some rea­sonable bounds thereto, by the wisdom of Gentlemen, that a Sober man (who abhors to captivate his Reason to Drink) might (te­stifying his Loyalty and Respects to his Prince and the Royal Family in three or four Healths) be suffered to come off sober and innocent without offence to the Company, and left free to his own choise and liberty, while he stays.

But alas! when there is no end of Multiply­ing Healths, till men have distroyed their own, and made themselves Beasts; as it is an an intolerable vice and mischief hateful to God and all sober men, so it redounds to the great dishonour of Religion and Loyalty, and of [Page 22] the English Nation (so eminently signalized in former times for Temperance and Sobriety in this kind.) Also it must necessarily tend to the weakening and enfeebling the Nation by debauching mens minds, and making them inconsiderate and careless of their necessary concerns, and tends to the impairing of their healths, and many times occasioning suddain death, and is also a means of transferring di­seases to their Issue (diseases contracted by us many times, being transferred from us to our posterity,) English bodies not being enured to this Excess like the Dutch.

The Sum of all is this, this Cursed Excess that (is much to be feared) is growing upon us, hath a direct tendency to the decay and ruin of the Body Politick, Prejudicing men in their Trades and Callings, (for a man in drink is at best but as a man asleep, who for the time is useless and good for nothing;) yea it disables him for his business, not only for the present, but sometimes after also, be­sides the loss of his time spent in Drinking, to the neglect of his necessary affairs of his Trade and Family: And it is a rule warranted by all reason (as a late Author observes) that it concerneth the good of the Common­wealth, That no man make ill use of what is his, Interest Reipublicae nequis suis malè uta­tur.

I would humbly offer this to the conside­ration of all Gentlemen, what imaginable [Page 23] reason can be given why it should not be look­ed on as a gross absurdity to force our Friends in our entertainments of them either to drink as well as eat more than they desire, and find to consist with their Health and Welfare; for without doubt if our love and kindness be real to those we entertain, we shall abhor to do them any prejudice or injury either to their Bodies or Minds, by our kindnesses, (for if it be not thus, our courtesy and kindness is in reality no kindness,) and we shall be very unwilling they should afterwards complain of our courtesy, or curse us for the same, as ma­ny times they do when they lye under the A­gonies of Surfeiting and Drunkenness, which oft times end in great discomposure of the Body if not death. As the Son of Syrach speaks, Ecclus. 37.31. By surfeiting and Drun­kenness have many perished, but he that taketh heed prolongeth his life.

If it be thus, then without doubt a man had better by far been without this kindness, and been entertained at his own home with with a Sallet of green Herbs, then to pay so dreadfully dear for an entertainment abroad; not only to the prejudicing of the health of his body, if not endangering his life, but al­so of his Precious and Immortal part, his Soul, (the utmost extent of our kindnesses in our entertainments, that is lawful and good is, that our Friends and Guests should eat and drink to refreshment and merriment, accord­ing [Page 24] to that saying, Ad hilaxitatem non ad E­brietatem, and that we should converse plea­santly together, and our Company and Con­verse be acceptable to each other with So­briety and moderation.) But Excess and Drun­kenness alas! doth so transform and discom­pose us, that we are a burden to our greatest Friends and intimates, and fit only for the Society, not of reasonable Creatures, but of Beasts, yea Swine: For then we may be sure to expect what that wise man mentions, Ecclus. 27.13. The Discourse of Fools (which is) irksom, amd their sport is the wantonness of Sin.

Beware of Pride, that sin that overthrew Angels, and Changed them into Devils, a sin that God abhors; and nothing more adorns a Gentleman than Humility, and nothing makes a Man more hateful both to God and Man than Pride: God is said to resist the Proud, and to give his Grace to the Lowly. And therefore the Son of Syrach gives this advice, Euclus. 3.18. The greater thou art, the more humble thy self, and thou shalt find favour before the Lord. Abhor and detest therefore proud Atheism, for therein the Pride of Man is ma­nifest, and even against God himself, as the Devils was; which is well compared by a worthy Person, to an Apoplexy, wherein is the greatest hazard and danger; and yet no warning or sence of that danger. Consider that Atheists are Hostes humani generis ▪ And [Page 25] as Cicero the wise Heathen will tell you, Deos esse ita perspicuum est, ut qui negat, vix eum sane mentis existimem; and as a late Au­thor hath it, he can never intend well that would sue a Divorce between God and the World, that would rob the one of the work of his hands, and the other of the re­ward of their Labours; he that allows man­kind no hope beyond themselves, imposeth a negative upon their best expectation, makes the possession of the world very uneasy, with­out a prospect of some reversion. And al­though God cannot be the object of a natu­ral eye, yet he always stands full in the eye our reason, has chosen to convey himself to us by that noblest faculty, as the most com­prehensive part of our beings, and so most suitable to his being. Should he descend to any other converse with us, it would rather amaze than satisfy, and more affright us than inform us; how vain is he therefore that denies there is a God, because he can­not grasp the whole of his being, when we meet with nothing but hath somewhat above us: Therefore may I conclude, That Riches and Strength lift up the heart, but the fear of the Lord is above them both.—Let Iust men eat and drink with thee, and let thy glory be in the fear of the Lord. Ecclus. 39.26. and Chap. 9.16. And let proud Atheists know that the Almighty is above them, and that they are but poor Mortals, whose Breath is in their [Page 26] Nostrils, and that their own Consciences will now and then (whether they will or not,) lash and torment them for their folly and in­solence; and at last however, breathing out their Souls with horror and amazement, they shall be forc'd to cry out with that wicked Apo­state Iulian, Vicisti Galileae, My Atheism is now confuted to my shame and torment for ever.

Abhor therefore as to live in the defyance of God and his Laws, so more especially also to prophane his Sacred Name by Oaths and Curses, that unprofitable sin, that voluntary sin, a sin without a temptation to it as I know of; and St. Iames 3.17. But above all things my Brethren swear not, &c. Accustom not thy mouth to Swearing, neither use thy self to the naming of the Holy one.—A man that useth much Swearing, shall be filled with Iniquity, and the Plague shall never depart from his house. Ecclus. 23.9.—11. And may I not add, he that thus professeth the holy Christian Reli­gion in vain, as so deliberately and willfully to use his Tongue to Oaths and Curses con­trary to the express and positive command of Christ (Swear not at all;) he may justly ex­pect therefore that God will not hold him guiltless that thus prophaneth and abuseth the holy Religion he professeth to own: For may I not say to you that own Christian Re­ligion, if your Religion be not true, why do you profess it? If it be true, why do you not practise it? Live somewhat answerable to it, [Page 27] for it is not the Profession but the Practice of Religion that will stand us in any stead. I hope therefore I need not say to you, abhor to vilify and reproach your God, your Re­ligion, to be debauched, and thereby to pro­stitute and debase your selves.

Let us consider what in reality is true worth and gentility, wherein it consists, Nobilis is said to be derived of Noscibilis; therefore an empty head although adorn'd with a fair Pe­ruke, ill becomes a Gentleman. For There is nothing so much worth as a mind well instructed, saith the Son of Syrach, Ecclus. 26.14. Doth not knowledge and wisdom therefore become you? And doth not that teach you first to be just, and to render unto every one their due? and therefore ought you not to ren­der those awful and high respects to the Di­vine Majesty that is due unto him. Iupiter opt. max. cujus Nutu & Arbitrio Coelum, Terra, Mariaque Reguntur; as Cicero speaks. The fear of the Lord is Honour, Glory and gladness, and a Crown of Rejoycing. Ecclus. 1.11. Re­verence with all humility the most high and holy one, who is above you, how great soe­ver you are in this world, who made you and preserves you, gave you your Estates and Ho­nour, distinguished you from others by pla­cing you in a higher Orb and Station, and ex­pects in justice an account of all his Blessings from you, unto whom you stand more than ordinarily engaged for the abundance of all [Page 28] the good things of this life that you enjoy above multitudes or most others, and possibly as deserving as your selves. It doubtless ve­ry much lies upon you therefore in justice and gratitude, that the Donor of all may re­ceive his due honour and praise. I hope that it will not be needfull to put you in mind, not to turn his Mercies into Curses, by wickedly contemning and dishonouring God with his own Gifts and Favours bestowed on you. And consider (as a late Author hath it,) that it is an error worse than Heresy, to adore the Complemental and Circumstantial piece of Felicity, and undervalue those Perfections and Essential points of happiness, wherein we re­semble our Maker. And besides you can never become wise and knowing, never attain to true wisdom and understanding, without a virtuous and good conversation; for as a late Author hath well observed, that our ingenuity and honesty, and in acting up to the Princi­ples thereof, contributes exceedingly to the attainment of true wisdom and understanding, in that it begets a greater serenity and clear­ness in the mind, for the diserning the excel­lency of the Doctrines and Duties of Reli­gion, which men of debauched lives are in­disposed for; for sensuality and fleshly lusts do debase the minds of men, darken their rea­son, tincture their Souls with false colours, fill their understandings with prejudice, that they have not the free use of their intellectual [Page 29] faculties; nor are they disposed for the Exer­cise of the acts of Reason, especially about objects of Religion: Whereas persons disin­tangled from the Tyranny of Lust and Passion, have not only their Animal Spirits purer and finer for the exercise of the noblest acts of reason, but their minds are emancipated from many prepossessions and prejudices that sen­sual persons are in bondage to. Therefore Solomon saith, that The fear of the Lord is the beginning of Knowledge. Prov. 1.7. And the Son of Syrach, Ecclus. 1.20. The root of wis­dom is to fear the Lord. And Ecclus. 1.4. Wis­dom will not dwell in a polluted Soul, nor in the body subject unto sin. And the wisdom that is from above, is first pure, then peaceable. St. James 3.17. I humbly beseech you Gentlemen seri­ously and wisely to consider, that as vertue and goodness is nothing else but guiding and governing our selves according to true wis­dom, as I humbly conceive; that is to say, by a true judgment and estimate of all things: So vice and sin is doubtless the greatest folly and absurdity in the world. How it therefore should be possible for debauched and wicked men ever to be wise and prudent, is not in the power of imagination to apprehend, as I humbly conceive.

Besides God doth in just judgment to a Na­tion and People, when they will not receive the truth with the love of it (as the Scrip­ture testifies) to give them up to strong de­lusions, [Page 30] to a reprobate mind, to believe lies, to act most unwisely and irrationally not like men endowed with reason, but directly oppo­site to their own great interest and happiness and welfare.

Again, if you have respect for God, you need not to be stirred up to have great respect for the Clergy his Ministers, that wait at his Altar, if you contemn and despise them, the whole world both Christians Pagans, Turks and Infidels will condemn you; and you know what our Saviour saith, He that despiseth you despiseth me, &c. You cannot doubtless but e­steem them highly for their works sake, which hath been of old sometimes the im­ployment of Kings and Princes; without question a noble and worthy imployment, to attend the worship and service of the highest Lord, who is the Sovereign of the whole world, who is King of Kings and Lord of Lords. It becomes your gentility, to take them into your favour and protection, that God may take you and yours into his. Ecclus. 7.29. Fear the Lord, Reverence his Priests. Verse 30. Love him that made thee with all thy strength, and forsake not his Ministers. Abhor to slight and contemn them, much less to at­tempt the corrupting and debauching of them.

Again, Gentility consists in Loyalty to your Prince, this is doubtless a principal part and duty of all Gentlemen strongly to endeavour [Page 31] to support the Crown and Government, yea to to the utmost extent of your power, to uphold him that is the best Gentleman of the Kingdom, in whose veins runs Royal blood, who is the Fountain of Honour and Gentility, yours but derived from him; consider there­fore seriously what will be your Lot, if your Prince and the Royal dignity should fall to the ground, how can you and your Gentility possibly stand and subsist? The splendor, glo­ry and prosperity of your Prince is yours; take away the Sun out of the Firmament, and what will become of the Stars? Alas your lustre and light is but borrowed from him, and therefore cannot consist without him; if he fall, your glory will certainly cease, and you will be at last brought under the yoak of the meanest of the people, Major Generals, to Lord it over you as heretofore.

I need not put you in mind to be wise, so­ber cereful and vigilant, for you have sober and serious Adversaries, if I may so call them, who are your and your Princes implacable Enemies, who are very demure and serious to do mischief, and to work your and his ruin: And I make no question you have heard how they triumph in the name of the Sober Party of the Nation, and have it (you may be as­sured of it) in their design and intention (if they can) very soberly and devoutly with the face of Religion, to raise up the Good old Cause again out of the dust, and once more [Page 32] to dethrone Majesty, and very soberly to set up their Common-wealth, and overthrew both Church and State, and cast your all with your Prince and Royal Family out as Dirt and Rub­bish fit for nothing, and to Lord it over you (which is made now more apparent since the writing of this Discourse, by the Discovery of the late horrid Plot,) wherefore doth it not (think you) very much concern you all to be wise and sober, to be all firmly united among your selves, and to adhere closely to your Gracious Prince, and to endeavour to wipe off the stain of Intemperance and Debauche­ry from the English Gentry the Loyal Party, which your Enemies would so earnestly fasten upon you.

Consider further wherein your Gentility consists, that whereas you have a Wise, No­ble, Mild, Generous and Gracious Prince and Sovereign, who is Wise and Gracious even to a Miracle, who is Sober and Temperate, who delights in Noble, Just and Generous Actions, who rules his people with Wisdom, Mode­ration and Gentleness, who designs our good and welfare. Now therefore it will be harsh to you to say, Regis ad Exemplum, follow his Example of Wisdom, Sobriety, Temperance, Patience, and Goodness; be you Wise, Sober and Temperate.

Endeavour to promote the welfare of all under you, seek the welfare of your poor Tenants, and that they may not only subsist [Page 33] but thrive under you; take heed of oppressing them, consider that to Terrify and do wrong will waste Riches, thus the house of Proud men shall be made desolate, Ecclus. 21.4. To promote their welfare is your own interest, and there­fore I need to say little to perswade you to do good to your selves; do not go about to vitiate and debauch them by Excess and Intemperance, for to make them ill Husbands will be your loss in conclusion; but do them good, discountenance vice and prophaneness in them and all others under you: and further let it be your design and care to do all the good that you are able, in this consists Gen­tility, for in this is your happiness and glory. Let your mind be inlarged in some measure answerable to your fortunes, be like the Sun who delights to to run his course, and afford his benigne influence to the Earth, and every Creature of the Universe. So Honour the Lord with thy Substance, and with the First Fruits of all thy Increase, Prov. 3.9.

In this also principally consists your Genti­lity, that you abound in Charity towards the Poor, they are eminently yours, your Lot and Portion: Cast thy Bread upon the Waters, &c. And Give therefore a Portion to Seven and to Eight, for thou knowest not what evil shall be upon the Earth; as Solomon speaks, Eccl. 11.1, 2. And as to your direction in this great and ne­cessary work, let the Reverend and worthy Dr. Hammond be your guide, who saith That [Page 34] as our Righteousness must exceed the Righ­teousness of the Iews, so our Mercy their Mercy; (i. e.) to be a Righteous Christian, (such a one as performs what the Law of Christ requires of him for Almsgiving,) it is necessary to set apart much more than a yearly thirtieth part of his Revenue or In­crease, and to be a merciful, or benign, or pious Christian; much more again than that is ne­cessary. And whereas the Apostle in 2 Cor. 9.6. saith, He that Soweth bountifully shall Reap boun­tifully; by which the said worthy Author conceives, is meant not only Gods abundant retributions of glory in another world, but even his payments of temporal plenty and blessings here, to those who have been willing to make that Christian use of that earthly Talent committed to their Stewarding: And concludes with a Passage out of S. Hierom, Non memini me legere mala morte mortuum, qui libe­raliter opera Charitatis exercuit: He also fur­ther observes, that Alms increaseth wealth, because the giving Alms brings Gods blessings on wealth; and further saith, there is he con­ceives not any one thing temporal, for which there are so many clear evident promises in the Scripture as this.

Therefore in the midst of those freedoms you take, in the use of your abundance, con­sider and remember the Poor, and cut off at least somewhat of your Superfluities and Ex­cesses, and let the Poor, Hungry, and almost [Page 35] starved Families be refreshed therewith, and let them rejoyce and drink your Healthy, and bless you, and pray for your Prosperity and Happiness; for this is most certain, it is the work of Wisdom, Religion, Justice, Tem­perance, Loyalty and Charity, that will exalt you, and that must establish both you and your Family: For unless a man hold himself diligently in the fear of the Lord, his House shall soon be overthrown, Ecclus. 27.3. So that if ever God should suffer the Nobility and Gentry of this Nation to be once more overthrown and trodden down (as hereto­fore) Atheism, Contempt of God and Re­ligion, Wickedness and Dabauchery, toge­ther with gross Hypocrisy, will be the cause thereof; from which fearful judgment let us pray Good Lord deliver us.

Gentlemen, think seriously of those many dangers and Temptations that your Wealth, Grandure and Superfluity of all things, ex­pose you to; therefore the Son of Syrach saith, Ecclus. 31.8.9. Blessed is the Rich that is found without blemish,—Who is he and we will call him blessed?—Who hath been tryed thereby and found perfect? Then let him glory, who might offend, and hath not offended, or done evil and hath not done it. How hard a thing is it for a Rich man to enter into the Kingdom of Heaven? saith our blessed Saviour; although few ever in the World have believed him; and it is recorded of Pelagius (as a late [Page 36] Author hath it,) that grounding himself up­on this Scripture (It is impossible for a Rich man to enter into Heaven) he would by no means grant that a Rich man could be saved, but for this, the Church noted him for an Here­tick; for among his Heresies, this is scored up for one, together with that, ‘That it is not lawful to swear; but if Pelagius had ne­ver otherwise erred, the Church might very well have pardoned him that heresy, (as the said Author observes,) and goes on thus; For many times it falls out by reason of the hardness of our hearts, that there is more danger in pressing some truths, than in main­taining some errors; many Rich and Cove­tous men by reason of the truth that Rich men may be saved, flatter themselves in their sins, whereof they dye well conceited, from which they had been freed, had it been their good fortune to have been thus far de­ceived and been Pelagians. Let men therefore either quite refuse Riches if they offer them­selves, or if they will give them acceptance, let them believe, that if they be Rich they may be saved; but let them so live, as if they could not, for the one shall keep them from error in their Faith, the other from Sin in their Actions.’ Therefore when ever thou seest God willing to bring the world upon thee, to enrich thee, to raise thee to honour, Suspectum habe hanc Domini indulgen­tian, which the said Author cites out of Ter­tullian.

[Page 37]In the midst of your fulness of all things, consider seriously your danger, and take this caution, Go not after thy Lusts, but refrain thy self from thine Appetite; take not pleasure in much Good Cheer, Ecclus. 18.30, 32. And Chap. 19.2, 5. Wine and Women will make men of understanding to fall away; Whoso taketh plea­sure in wickedness shall be condmned, but he that resisteth pleasure, crowneth his life. It is true, God vouchsafeth you abundance, and you may pertake of the good Gifts of God, and give him thanks; for every Creature of God is good, being sanctified by Prayer; and as the wise man speaks, Ecclus. 31.20, 27. Sound Sleep cometh of moderate Eating, he riseth early, and his Wits are with him, but the pain of Watch­ing, Choler, and Pangs of the Belly, are with an unsatiable man. Wine is as good as life to a man, if it be drunk moderately,—For it was made to make men glad. The great danger is of sinning in the use of lawful things by Intem­perance and Excess, a Temptation to which lyes always before you; and as a late Author hath it, To be able to meet and check an E­nemy, to encounter occasions, to act our parts in common life upon the common Stage, and yet to keep our uprightness; this is truly indeed to live and to serve God and Men, and therefore God the more, because Men,: On the contrary, to avoid occcasions, to follow that other, Vincendi genus, non pugnare, to o­vercome the world by contemning and avoid­ing [Page 38] it; this argues a wise, indeed but a week fainting Spirit, therefore it mainly concerns you in the midst of Temptations and Snares to be watchful over your selves: And this you may please to take for your incouragement, Ecclus. 33.1. There shall no evil happen unto him that feareth the Lord, but in temptation even a­gain he will deliver him.

Abound in conjugal affections to your Yoak Fellows, Amor perennis Conjugis Casta manet; Love them as your selves, for they are a part of you; and therefore as the Scripture speak­eth, No man ever yet hated his own Flesh; ren­der them their due benevolence, let them be to you as the Loving Hind and Pleasant Roe, as Solomon speaks, And let her Breasts satisfy thee at all times, and be content with her Loves, Prov. 5.19. A Friend and a Companion never meet amiss, but above both is a Wife and her Hus­band. Ecclus. 4.23. Poverty is that which usually makes enjoyments comfortable and pleasant to us, it is therefore certainly unna­tural and unreasonable that it should be o­therwise herein. Let your affections run strongly to your own, Drink Waters out of thine own Cistern, &c. Prov. 5.15. And aban­don with abhorrence the wild Cattel, leave them to the sordid, base, and ungentile; leave them to your Slaves, Drudges and Scullions: And why wilt thou my Son be ravisht with a Ssrange woman, saith the Wise man, Prov. 5.20. And Can a man take Fire in his Bosom, and his [Page 39] Cloaths not be burnt? Can one go upon hot Coals, and his Feet not be burnt? Prov. 6.27, 28. And Ecclus. 26.22. An Harlot shall be accounted as Spittle, but a Married woman is a Tower against death to her Husband. Lust not after her beauty in thine heart, neither let her take thee with her eye-lids. For by means of a Whorish Woman a man is brought to a piece of Bread, &c. Prov. 6.25, 26.

Consider also, that in nothing more is Chri­stianity to be esteemed, than in the Laws of Conjugal Chastity. The very Animals some of them observe a kind of Conjugal Covenant, how much more should the Diviner Creature, Man, that he might not spring out of uncer­tain seed, and so mutual affection that Na­ture hath kindled between the Parent and the Children be utterly extinguished; as the Great Grotius hath observed.

Avoid Gentlemen as much as possible va­cancy, and to be unimployed, for a man hath an active and Vigorous Soul, and must be im­ployed; and no man need in truth to com­plain of want and imployment, that hath a mind and understanding to improve, a Soul to save. Now proper imployment for Gen­tlemen (they being Scholars, and having time and leisure also) is the improvement of them­selves in knowledge and wisdom; as the Son of Syrach observeth, Ecclus. 38.24. The wisdom of a Learned man, cometh by opportunity of lei­sure, and he that hath little business shall become wise: And Verse 25. And how can he get wis­dom [Page 40] that holdeth the Plow? &c. You have Learn­ing and good Education, those great helps by which you are enabled (if you will) to improve your selves much in Learning, in Wisdom and Prudence. Ecclus. 14.20. Blessed is the man that doth meditate good things in wisdom, that reasoneth of holy things with understanding. This sure you have most of you great Estates, and a great account to make to God for those ma­ny benefits and favours you enjoy from his bounty, as I mentioned before; you have there­fore less time of leisure and vacancy than you imagine, you have great things before you, Non vacat exiguis rebus adesse Iovi. Employ your selves, your Parts and Learning, and op­portunity therefore, to improve your Know­ledg and Learning, your Leisure and Time in the attainments of Wisdom and Vertue; Keep sound wisdom and discretion, so shall they be life unto thy Soul, and Grace to thy Neck. Prov. 3.21, 22. And consider that Learning is unto a wise man as an Ornament of Gold, and like a Bracelet upon his Right Arm, Ecclus. 21.21.

Make use of your capacious Souls, and the great helps you have by Learning, Leisure, and your Education, in improving of your selves, who have the whole Universe before you; stand not still, and spend your time in idle speculation and gazing upon the variety of Created Beings, like the Animals and Bruites, but wisely contemplate and consider them: There's room enough for the greatest [Page 41] Wit, the most penetrating, exquisite, and ca­pacious Mind, wherein to spend it self, while it subsists in this life. And from these Streams let them, viz. your Solus, have recourse to the Fountain, to the Supream Wisdom, the Original Being, the Creator of all, who hath made every thing very good, yea, hath made all things beautiful, every one in their season. Consider him, and give him the honour of all his works. And to help you herein, take in the assistance of the Son of Syrach, Ecclus. 43.26.— By his word all things consist. And Verse 27. We may speak much, and yet come short, wherefore in sum he is all, Verse 28. How shall we be able to magnify him? For he is great above all his works, Verse 30. When you glorify the Lord, exalt him as much as you can, even yet will he far exceed; and when you exalt him, put forth all your strength, and be not weary, for you can never go far e­nough.

Consider you have the Sacred Scriptures to study, the Life of the ever blessed Jesus to contemplate if you be Christians; endeavour to adorn and beautify your Souls with Divine Knowledge, with Virtue and Goodness, mark what Solomon saith, that Wisdom is good with an Inheritance. Gentlemen, be like your selves, above other men in vertue and true worth and goodness, make use of your Reason, for in this consists mans great happiness and excel­lency above Bruits; take that wise advice, Ecclus. 18.30. Go not after thy Lusts, but re­frain [Page 42] thy self from thy Appetite. And Chap. 19.5. Whoso taketh pleasure in wickedness shall he con­demned, but he that resisteth Pleasures, Crown­eth his Life.

Mind much the Education of your Chil­dren, (you on whom God hath bestowed that Blessing) those that bear your Character and Image, that are parts of your self, in whom you will survive your selves in this world even after your are dead; employ your selves much in the care of their future well­doing: Ecclus. 7.23. Hast thou Children, instruct them, and bow down their Necks from their Youth. Chap. 30.8, 11.12, 13. An Horse not broken becometh head-strong, and a Child left to himself will be willful. Give him no liberty in his youth, and wink not at his follies. Bow down his neck while he is young, and beat him on the sides while he is a Child, lest he wax stubborn, and be dis­obedient to thee, and so bring sorrow to thine heart. Chastise thy Son, and hold him to labour, lest his lend behaviour be an offence to thee. And be sure if ever you would have your Chil­dren Vertuous and Good, be very careful not to give them ill example, for more especially you will find this true in them, that vivitur exemplis magis quam legibus; therefore ex­pect not Miracles, and that your Children should be good, when you your selves are daily examples before their eyes of Vice and Wic­kedness. And be not too indulgent to your Children, to their ruin and destruction, for [Page 43] if you would have them worth any thing, be content that they be under somewhat a se­vere Discipline (if their tempers will bear it) for as the Scriptures speaketh, It is good for a man that he bear the yoak in his youth, Lamen. 3.27. It being most sure, that Knowledge, Wisdom and Virtue, are not born with them, but must be acquired by them, and they must undergo some hardship and difficulty, some pain and labour to acquire them, for—And it is better to dye without Children, then to have them that are ungodly, Ecclus. 16.3. Now by means of Religious and Vertuous Education, they are kept from Habit and Custom in sin, that second nature, and so are more easily conducted to the ways of all vertue and good­ness. You have most of you great Estates to leave behind you to your Posterity, it there­fore very much concerns you to endeavour, that by Education and Instruction they may be furnished with Religion, Learning, Vertue as well as with an estate, else they are in great danger to prove like a Ship without ballast, when she comes to bear a great Sail, to be quickly overset and lost: Instil into their young and tender minds Religion and Virtue by little and little, wherein if you have not a better, you may make use of this Scheme or brief draught of Religious and Vertuous Principles.

• [Page 44]Let thy Thoughts Be Divine, Awful, Godly;
• Let thy Talk Be Little, Honest, True;
• Let thy Works Be Profitable, Holy, Charitable;
• Let thy Manners Be Grave, Courte­ous, Chearful;
• Let thy Diet Be Temperate, Con­venient, Frugal;
• Let thy Apparel Be Sober, Neat, Comely;
• Let thy Will Be Constant, Obe­dient, Ready;
• Let thy Sleep Be Moderate, Quiet, Seasonable;
• Let thy Prayers Be Short, Devout, Often;
• Let thy Recreations Be Lawful, Brief, Seldom;
• Let thy Memory Be Of Death, Punish­ment, Glory.

Next to the improvement of your Chil­dren, it will not be improper to mind the im­proving of your Estates for their future wel­fare, a brave and noble imployment for Gen­tlemen to busy themselves in; but chiefly con­sider, that this is the happinesss of a great Fortune, of a great Estate, when it is an at­tendent to a Gentlemen of a Generous, Noble, [Page 45] and Vertuous mind, a liberal and open hand; when Gentlemen live like themselves, are men of publick Spirits, that look upon them­selves not born only for themselves, that de­light in worthy designs in doing good, who are of the temper of that famous Roman Ti­tus, who (as it is storied of him) used to say, Hodie non regnavimus, quia neminem affecimus beneficio; Who are not themselves, if they are not doing good, and benefiting Mankind. O may our Gentlemen thus long live worthy Heroes, Examples of Vertue, Worth and Generosity to all men, and leave their fair E­states to a Vertuous and Generous Off-spring. Amen.

Next to the care of your Children, you are attended suitable to your Grandure and Honour, with a numerous Train of Atten­dents, Officers and Servants, who are under your Care and Charge, and either mediately or immediately, are under your inspection and oversight, in which your care and burden is increased, that they all behave themselves as they ought to do in their several Offices and Stations, and be no trouble nor dishonour to you; and certainly he may be truly said (in our licentious age) to be doubly blest, who hath Diligent, Faithful and Sober Servants to attend him: and although this is your Ho­nour and Dignity, yet in respect of the in­crease of your burden of care, this necessary grandure is but a kind of splendid infelicity, [Page 46] according to that story of him who said, if the Gods should have offered him two bodies to be animated by him, he would have refu­sed that favour, because he should be troubled a double care for them both; but if the care also of your Servants Souls be committed to you by God as well as their Bodies, as I doubt Divines will resolve in the affirmative, your burthen is very much increased, and therefore it much concerneth Gentlemen, at least to take care that they be well imployed, accord­ing to that advice, Ecclus. 33.27. Send thy Servant to labour, that he be not idle, for idle­ness teacheth much evil.

And also whereas many of you are called to be Magistrates, you have an other great trust to undergo, to be assistant to your Prince, and under him, helping to govern the great Family of the Kingdom, in which (not only by seeing the good Laws put in Execu­tion, and not to lye by (as an Almanack out of date) but that they may reach Malefactors, and more especially that publick peace may be preserved;) you may also by reason of your eminency of Place and Office, together with your Religious, Vertuous and good Ex­ample, be a great means of Reformation of mens manners, you may easily frame them to Religion, Honesty, Peaceableness, Loyalty and Subjection; that being a true Maxim, Nulla enim res multitudinem efficaciùs regit quàm Religio: Yea even the Great Politician Machavil [Page 47] attests the truth of this (if there were no true and intrinsick goodness and worth in Re­ligion at all;) and among the Egyptian Hierogly­phicks, they had this, (to signify that Piety was to be preferred to Impiety, and Religion to Atheism and the Contempt of a Superior power) they did Picture a Sceptre, having on the top a Storks head, and supported upon the hoof of a River horse; the Stork being an Emblem of Piety, which the Sceptre should maintain and support above the reach of pro­phaneness, intimated by the hoof of the Ri­ver Horse. Now you would certainly by your eminency in Religion and goodness more ef­fectually prevail upon the Common People to make them good, than all the Sermons of your most Eloquent and Learned Doctors on whom you bestow (for I hope I may not say unto whom you sell). your Church-Livings.

I humbly present before you, how much good you may be Instruments of if you please, even regulate a whole Country; as also on the other hand, how by your Example in that which is evil, you will inevitably corrupt if not damn thousands besides your selves; there­fore as you have any respect for your own Souls, or any pity to the Souls of others, be­ware of giving ill example, of making other mens sins yours, for the best of us all will have sins enough of our own to answer for, we need no bring the guilt of others upon us; I need not therefore caution you to take care [Page 48] of that greatest degree of wickedness, in tempting men by perswasions and importuni­ties to be dabauched and wicked, and to con­temn the Divine Laws, especially to drown themselves, their Reason, their Souls in Drink.

Besides the care of your Families as afore­said, many of you Gentlemen, may be chosen by your Countreys to assist in that great and most honourable Assembly, the high Court of Parliament of this Kingdom; I need not cau­tion you I hope against Fanatiscism, the Weak­ness, the Disease, the Plague of the Nation; and certainly if so, it can never consist with wisdom to animate and cherish our Disease: Besides it is that Trojan Horse, with his Belly filled with Treasonable and Seditious Princi­ples, destructive of all Government, with horrid and Seditious and Treasonable Plots and Designs of Blood and Murder, even of Princes; your own woful experience many of you will make you very sensible of that great mischief which attends us in the growth of Fa­natick Principles among us. Of all Vice and Wic­kedness, Fanatiscism or Religious Vice is the worst, for our Blessed Saviour could better bear with the Publicans and Sinners, the ve­ry Woman taken in Adultery, than the Proud and Insolent Phanaticks of those times, the Scribes and Pharisees. I need not inform you, that (when in Parliament) you are as much Subjects to your Prince and Sovereign as be­fore, [Page 49] and as much under the obligation of Loyalty and Allegiance: And therefore it must needs ill become you there either to ex­ercise any Arbitrary power over your fellow Subjects (not under your Jurisdiction) much less to make any attempts or assaults upon the Crown; by endeavouring to encroach upon the unquestionable Prerogatives of your Prince, although it be intended only to secure the peo­ples Liberties. For I humbly conceive they are both well secured in the fundamental con­stitutions of our Government, which consti­tutions ought to be as sacred to us as the Laws of the Meads and Persians. Therefore all en­croachments upon the Prerogatives of the Crown must needs weaken the Government, as I humbly conceive, by taking out as it were a Corner Stone of the Ancient Fabrick, which must needs be destructive of the whole Build­ing; which I think plain experience (the best Instructor) hath sufficiently taught us.

What was the fatal consequences of those gross and abominable incroachments by the long Parliament in 1641, and 1642, upon the Prerogatives of the Prince, in urging him to make themselves perpetual, which at last they extorted from him, and then further impor­tuning him even by tumults, and (as it were) forcing him against his conscience to consent to cut off one of the wisest heads he had in his Kingdom, yea one of his faithful and reso­lute Councellors, and that for an accumulative [Page 50] Treason, a thing never heard of in the world before, and ordered by themselves never after be drawn into president again. And after their challenging and entering upon the Militia, &c. what was the of all which, but many years War, Confusion and Blood, the ruin and de­vastation of the Kingdom, the overthrow of the Government both in Church and State, the destruction of their Prince, So that those gross and absurd incursions upon the Preroga­tive were so far freeing the Subject of their grievances, that that Assembly was the greatest grievance this Nation ever lay under, and had certainly by Gods just judgment ended in our everlasting slavery to Tyrants and Usurpers, and a standing Army, had not the Almighty in midst of judgment remembred mercy, and miraculously delivered us from it, by the hap­py restauration of his Majesty our present So­vereign and; and can we so soon forget all this? You well know Gentlemen that one String in an Instrument being scrued up too high, spoil­eth the Harmony and Musick thereof, as also that in equal distrubution of the humours in the body of man consisteth the health and welfare of it: So doubtless it is in the Body Politick, when Caesar without grudging, en­joys what is Caesars, and God the things that belong to him and his Church, and the Subject what is theirs.

I suppose it preposterous to caution you to take care of securing the Peoples Liberties, [Page 51] which would faintly imply that they were in some danger, which I am sure we have no cause to fear, while we enjoy our Gra­cious Prince, who abhors to invade any one of them. Therefore how happy might we be in this Nation, if our Parliaments would meet as they used to do in Queen Elizabeths days, full of Religion, Love and Loyalty? And why should it not rather be so now in our days, when we have as mild and deserving a Prince as she was, and I think as far off any incroach­ments upon his Subjects as she, if not further. And although it is well known she borrowed great Sums of Money of her Subjects upon her Privy Seals, that she never repaid again, yet she never met with any Parliament either to deny her a supply of Hers and the King­doms Exigencies, much less to lay restraints upon her, not to borrow any Money upon her own Revenue.

I beseech you Gentlemen consider, why should the discovery of a late Popish Plot have those dreadful effects upon us, as to in­toxicate us, and bereave us of our Wits and Reason, make us turn Atheists, Schismaticks and Rebels, but rather make us more wise, wary and united in Loyalty to our Prince, and love to one another? Why should it other­wise operate upon us, than the discovery of those many Popish Plots and Designs did in her days: And why should it be otherwise with us now, I see no reason, except it be [Page 52] out of design of some wicked Persons, who resolve to make use of the said discovery, and to the overthrow of the Government both in Church and State, and so make the discovery of the Popish Plot to be a means to make it prove effectual upon us, which hath been made too manifest of late by the discovery of the late Fanatick Plot and Association: And therefore no wonder that Charles the Second, (I was going to say Charles the Great) having lived to see and feel the dismal effects of un­just usurpations upon the just and undoubted Prerogatives of the Crown in his Fathers days, as aforesaid, that he is so wise and well in­structed at present, as to be very nice and ten­der upon any such new attempts, and that he is so resolute and just to himself, as when his Subjects by their disloyal and undutiful car­riage, and seditious murmuring against him, make his Crown to shake, with both his hands to lay hold of it, and keep it steddy.

I hope Gentlemen, I need not wish you to keep close to the true Christian Protestant Principles of the Church of England, a Church famous for Loyalty, never yet tainted in that kind to this day; and that at your next meet­ing in Parliament, leaving your animosities and prejudices behind you (where there is any,) you will meet with your hearts full of Loyalty to your Gracious Prince, and full of indignation against his and the Kingdoms E­nemies, all wicked and desperate Fanaticks [Page 53] and their Associations, their horrid Plots and Conspiracies: For you may please Gentlemen to see, that when men, yea wise men in re­pute, cherish in themselves prejudices and dis­contents, and suffer their passions to prevail and be uppermost, whether presently they are hurried with a torrent to those horrid vil­lanies not (it may be) thought of before. And oh that St. Stephens Chappel might for ever hereafter be dedicated to the Goddess Har­monia, that there might never be heard of in that place any differences in that Assembly there met, either among themselves, or with their Sovereign, or any of the other Estates; and then I may I think be so bold as to affirm that we in this Nation shall have great cause to rejoyce, as being freed from the greatest grievance that of late years we in this Nation have layn under.

And I humbly beseech you to consider, that Religion of all things ought to be well mana­ged by Prudence, Wisdom, by Order and Government, for else certainly it denerates into Madness, Folly and Sedition; that there­fore the promoting of true and sound Reli­gion, and preserving it pure from corrupt, wicked and Seditious Doctrines and opinions, and promoting the honour of God thereby: As it is doubtless the great interest and con­cern of Princes and Governours, so it is also the great interest and happiness of their Sub­jects, of us all from the highest to the lowest. [Page 54] Why therefore we should not all of us make it our business strongly to promote and ad­vance it, being so excellent, so advantageous, I see no reason, for none but Fools and Mad­men will act against their greatest interest and concern. The Christian Religion was never brought into the world by the Prince of Peace, to disturb States and Kingdoms, for it is in its own nature peaceable, as St. Iames speaks, 5.12. A Gospel of Peace. So that whereas it is truly said of men of Har­monious and Peaceable Spirits and Principles, that there is much of God in such Persons: So by the Rule of Contraries, in men of Se­ditious Tenents and Opinions of Schismatical and Contentious Spirits, (may be truly said) that there doubtless is much of the Devil, whatever their Pretences be to Sobriety and Religion: For herein without doubt the De­vil is strangely in our days transformed into an Angel of Light, and deceives many; from which we may well pray that God would de­liver us in this Nation.

And therefore Magistrates may safely sup­press that Religion whose Principles and Do­ctrines are against Government, against the peace and welfare of Mankind, for such a de­bauched and corrupted Religion is not from God, but from the Devil the Enemy of God, and designer of mischief and ruin to Man­kind; besides when such Principles are incor­porated into mens Religion, it makes them [Page 55] most savagely cruel against all their Oppo­sers, when they have opportunity, supposing them Gods Enemies, and therefore their cru­elty how inhumane soever, will be accounted no other than their Vertue, their Zeal for the Honour and Cause of God and his Peo­ple.

Gentlemen, take heed of Habits and Cu­stoms in sin, Habits and Custom makes things easy and delightful to us, which otherwise would be hard and difficult; this would ren­der the duties of Religion and Vertue very acceptable and easy to you, I hope I need not wish you therefore to habituate your selves thereto, nor to use many Arguments to per­swade you to beware of making the practise of Sin and Vice familiar and easy to you, which certainly lead to the Chambers of Death and Hell; and Can the Ethiopian change his Skin, or the Leopard his Spots? then may ye also do good, that are accustomed to evil, Jer. 13.23. My Son hast thou sinned (saith the Son of Sy­rach) do so no more, but ask pardon for thy former Sins. Flee from Sin as from the face of a Serpent, for if thou comest too near it, it will bite thee, the teeth thereof are the Teeth of a Lion, slaying the Souls of men. He that hateth to be reproved, is in the way of Sinners; but he that feareth the Lord, will repent from his heart. Ecclus. 21.1, 2. And Chap. 5.6, 7. Concerning Propitiation, be not without fear to add Sin unto Sin, and say not his mercy is great, he will be pa­cified [Page 56] for the multitude of my Sins, for mercy comes from him, and his indignation resteth upon Sinners. Make no tarrying to come unto the Lord, and put not off from day to day, &c. As a late wor­thy Author observes, many vicious Habits by corrupt and evil usages, which we were drawn into at first by pleasure and vanity in our young nnd inconsiderate years, while we were led by the directions of sense; these by fre­quent acts grow at last into habits, which though in their beginning they were tender as a Plant, and easy to have been crushed or blasted, yet time and use hardens them into the firmness of an Oak, that braves the wea­ther, and can endure the stroak of the Ax and Strong Arm: And as another very worthy Author hath it, every sin the oftner it is com­mitted, the more it acquireth in the quality of evil, as it succeeds in time, so it proceeds into degrees of badness, for as they proceed they ever multiply, and like Figures in Arith­metick, the last stands for more than all that went before it.

Consider that many times evil education, wicked examples, but especially long custom and continuance in sin, hath bred in us a habit and a kind of necessity of sinning (which is most deplorable,) and then presently original sin and weakness of our nature bear the blame; but a very Heathen Historian could observe this error in men, and say, Falso que­ritur de naturâ suâ genus humanum, quod imbeci­lis [Page 57] sit. And alas! It is our neglect and care­lesness is the Sleep the Devil takes advantage of; shall therefore the confession of our Mo­bility to do what we ought, excuse us all if we do not what we are able; as a late worthy hath observed. Ecclus. 32.17. A sinful man will not be reproved, but findeth an excuse according to his will. Chap. 15. Verse 12.16, 17. Say not thou he hath caused me to err, for he hath no need of the sinful man. He hath set Fire and Water before thee, stretch forth thy hand to whether thou wilt. Before man is Life and Death, and whether him liketh shall be given him.

For the preventing this mischief of evil habits, and to further you in vertue and gooness, take heed of all occasions of Sin and Vice; make your voluntary choise of the So­ciety and Company of those that are good, that are Sober, Temperate and Vertuous. It is observed by one, as I remember, it is Sir Walter Raughley, that a man may be known what he is by these three things, by his Cloathes, by his Discourse, and by his Com­pany that he usually converseth with; ac­cording to that saying, Ecclus. 13.16, 17. All Flesh consorteth according to kind, and a man will cleave to his like. What fellowship hath the Wolf with the Lamb? So the Sinner with the Godly? Therefore choose the company of those that are good and vertuous, for occa­sionally you will often be cast into the Society [Page 58] of those those that are evil, which you must patiently dispence with as well as you can, and stand upon your watch.

But be covetous of good Company, good Society is a singular means not only to cheer and refresh your Spirits, but to quicken and improve your mind also in wisdom and ver­tue, (as a late worthy Divine observes,) and further discourses thus, the joy of one soul is no joy, say the Hebrews in their common Proverb; which is much what the same with that of the Greeks, One man is no man: Good Company will divert our thoughts, and yet not let us spend our time unprofitably, it will make us chearful, and yet wise and se­rious; it will delight us, and do no harm, but rather make us much better, to which I may add their Example would teach us also.

Therefore, to the end to promote and fur­ther the welfare of your minds, to have un­derstanding and well instructed souls to fix upon you the habits of vertue, how exceed­ingly necessary would it be in every Gentle­mans Family, (whose Estate will bear it) to have a constant standing Chaplain, not only for the Divine Offices, but to converse with the whole Family, for the promoting of Re­ligion, Knowledg, Vertue in the same; a man of Piety, Learning, Wisdom and Sobriety, whose very daily Example would teach and instruct the Family. I have sometimes thought that the very presence of a Grave Person, if [Page 59] it were but a Capuchin Fryer, by being resi­dent in a Gentlemans Family (although he had never spoke one word to them) would have strangely overawed the Family, and imprest somewhat of the sence of God and Religion upon their Spirits; for this is by experience found most true, that what is conveyed into our minds by the Eye, doth very strongly af­fect us. But however I may be mistaken in this, I am sure a Pious and Prudent Protestant Divine, by his constant Example, together with his fervent Devotion, his familiar and friendly, yet grave and Christian Rebukes, Admonitions, Exhortations, might be a very great and effectual means of reforming and benefiting, and as it were hallowing Noble­mens and Gentlemens Families and Habita­tions, and putting them under the special care of Heaven.

And as for the charge of maintaining such a one, as much might possibly be well spared from the superfluities and Excesses of the Fa­mily, that might defray that charge, and and the benefit and profit to the Family, would manifold countervail the Expence thereof: And what a great means may this be, to fur­nish the young Gentlemen of the Family with a stock of Knowledge and Learning, who will not otherwise be at the pains and hard study in an University, or elsewhere to at­tain the same; and also would daily im­prove the whole Familily in Religion and Vertue?

[Page 60]And whereas it must needs be as necessary at least often to converse with a Spiritual Guide and Director, for the safety and wel­fare of our Souls, as to converse with a Phy­sitian about the health of our Bodies, or an able Lawyer about our Estates: Such a Re­verend, Learned and Pious Person may prove to you therefore a good Spiritual Physitian; for as the said worthy Author aforesaid dis­courses, there is no small safety in taking a good Guide by the hand at all times, he will be as good as a Pilot to steer your Soul, when you are tossed (like a Ship in a dangerous Sea and dark night) in the doubts and waverings of your mind; yea in your best Estate he may be of singular use to you to keep you within the bounds of Prudence: a Ship needs a Pilot in fair weather as well as in a Storm, to whom when you have committed your self, look upon him as your Genius or Tutelary An­gel.

It is too much presumption and careless confidence, to rely upon your own Counsel alone, in the settlement of your everlasting State, or in the cure of those disorders and distempers in your mind, which threaten dan­ger; we ought to take good advice, and for fear of mistake, have the judgment of some more skilful Person to secure us as well as our own, as the said Author observes. And as the Reverend the Dean of Canterbury hath lately told us, This practice is the taking the [Page 61] best means of Instruction and guidance which God hath vouchsafed to us; it was the ap­pointment of God himself under the Law, The Priests Lips shall preserve knowledge, and thou shalt seek the Law at his mouth; which duty is still obligatory to us under the Gos­pel, it being the Ministers of the Gospel their proper Province, to be Instructors and Guides to you: Yea although they may sometimes fail in their Conversations, as our blessed Sa­viour commanded his Followers to hearken to the Scribes and Pharisees that sat in Moses his seat, and to do what they preached, al­though they did say and not do, we are to follow our Guides as they are Followers of Christ.

And without question it was never the in­tentions off our first Reformers, to discourage advising with our Spiritual Guides, when they cast of Auricular confession, as it was then customarily and corruptly used, yea much a­bused in the Church of Rome, but thought it very expedient for Christians often to con­verse with their Ministers and Spiritual Guides about the State of their Souls, and therefore directed the use of it in preparation to the Sa­crament of the Lords Supper; and it is much to be lamented in our days, to see men so eager­ly and often to run to their Physitians about their healths, and to their Lawyers about the concerns of their Estates, and yet never in all their lives conversed with a skilful and [Page 62] learned Divine about the welfare of their immortal Souls, or to make use of that que­stion of the honest Jaylor, What shall I do to be saved? or of the young man to our blessed Saviour, What must I do to do the works of God?

Having good Company, make use of law­ful Diversions and Recreations, but make not Recreations your business but your divertise­ment, and that you may be more fitted for the greater business of your lives; but be sure to abhor to recreate your selves in sin; Re­joyce not in iniquity, for Ve illis cujus gau­dium crimen habet.

Let it be your choice and earnest desire to converse as much as you can with those that are vertuous and good, both the dead and li­ving; often read the Lives and Actions of Fa­mous, Pious and Renowned men, that have lived in the several Ages of the world, by of­ten conversing with them, it may (in time) make you like them, for with such as you most converse with, you will pertake some­what of their Temper and Manners, and by conversing with the good, you will be great gainers by the bargain; and as for the bad and vicious, I need not again caution you to avoid the Plague.

Let the Royal Martyr your late Sovereign of blessed memory, by an example continu­ally before you of Religion, Vertue and Good­ness, view the Picture of his pious Soul, that [Page 63] it may inkindle holy flames in your Breasts; and to your Martyred Sovereign Charles the first, may I add the example of Lewis the Thirteenth of France, Contemporary with him, both Pious Princes, and exercised with great troubles. It is related of him by our own Country-man Mr. Iames Howel, who hath wrote a History of his Life and Reign; First as to his troubles, that he supprest thir­teen several Civil-wars or Rebellions, two of which when he was but Thirteen years of age: Then as to his Piety and Vertue, the said Historian relates, that he was pious to an intense degree, for though he was not known to be subject to any vice, yet would be on his Knees to his Ghostly Father every week, ra­ther to refresh (as one said) then to cleanse his conscience by confession: nor in his Prayers had he as much cause to ask pardon as perse­verance; defects he had, but scarce any faults; those rays which inlightened his brain, descended to his heart, and became Fire, so fervently used he to be in his way of Devo­tion; and when he had passed his nonage▪ he said, I am now a Major to all the world, except my Mother, to whom I shall still be a Minor. At his entrance to a Town called Pan, when but a Youth, the Inhabitants bringing a Canopy to carry over his head, he asked whe­ther there was ever a Church in the Town? Being answered no, he said he would receive no honour where God Almighty had no House [Page 64] to be honoured in. And into all other Towns where he entered as Conquerour, he would give express command that none should cry Vive le Roy, during the time of Procession. And he put out sundry Proclamations against Swearers, against Pride in Apparel, (for he went usually very plain;) as also against Duels: And the last was so strict, that both the Appellant and Defendent, whosoever did survive, should suffer death without mercy, and be deprived of Christian burial, but both rot upon the Gallows with their heels up­wards.

To which I may also add not unfitly, the Vertuous and Christian life of Monsieur de Renty, a Noble-man of France, who also was contemporary with the said Prince, and was one of his Counsel, which is translated into English, and printed divers years past, a tract worthy the perusal of all Gentlemen,

And it is found by daily experience, that things of all sorts which come from France are mightily taking with our English Gentry; I hope therefore these worthy Presidents of Religion and Vertue, will be acceptabie to you, where you may meet with solid Piety and Vertue, and that A la mode de France, which therefore may the rather find accep­tance with you. And if you should object that these last mentioned were Papists, I an­swer, as for what you find savouring of Su­perstition, you may please in Charity to pass [Page 65] it by; but I beseech you not to misunderstand my intention, I propose these examples not to recommend Popery but Christianity to you, especially when these may serve to provoke you, who think your selves more illuminated to a holy jealousy; whilst you consider, that if these worthy persons arrived to so high a pitch of Christian Graces and Perfection, ad­judged by you to be darkened with some Er­rors, how much you ought to attain the same, enjoying more Truth, lest perhaps Er­ror be said to produce more Piety than Truth, and your Sin remain to you unexcu­sable.

CHAP. IV. Motives to Vertue and Goodness, as fol­lows; That it is not only Birth and an Estate that makes us truly Gentlemen, or makes us happy, but Vertue and Good­ness.

GEntlemen, I bumbly request you to con­sider in short, it is not only Birth and Estate that makes a man truly happy, for many times wealth and grandure lye under great temptations (as I before mentioned) [Page 66] Estates and Power become as Fuel to mens lusts, encourage and embolden them the more in sin, is a means to debauch their minds, to debase themselves in vice and wickedness, de­fying God and his Laws, injuring and op­pressing those in their power by means of their Pride, Passion, Lust, Envy and Re­venge: And can there be a more formidable mischief and unhappiness to man than this state and condition, when their wealth and fulness of all Gods blessings, leads them to be more impious and wicked, when they lean upon their wealth, while they fall from God; when they think as Iulia Augustus's daughter did, who being taxed for her too wanton and licentious living, and counselled to conform her self to the Sobriety and Gravity of her Father, Answered, Pater meus obliviscitur seesse Caesarem; Ego vero memini me esse Caesaris Fi­liam. Thus greatness is commonly taken to be a priviledge to sin.

But true Generosity and Gentility doubtless consists as Caesar's did in Gravity and Sobriety, in being eminent in Religion, Vertue and Loy­alty, in Prudence, Integrity and true Good­ness; (for I have read of Seneca, that he should say, That this was true Wisdom and Happi­ness to have a purified heart) for in these true generosity and nobleness of Spirit do con­sist; these will beautify a man, and cause him to have respects and honour although he be cloathed with Rags, this will make his Face [Page 67] to shine, will make him highly reverenced and esteemed; for as a late worthy Author hath it, what is the main end of our life? What is it at which with so much pain and la­bour we strive to arive? It is or should be nothing else but Vertue and Happiness. Hap­piness therefore may as well dwell with the Poor, Miserable and Distressed Persons, as with Persons of better fortune; since it is confess'd by all, that Happiness is nothing else but Actio secundùm Virtutem, a leading of our life according to Vertue: Some man hath a Diamond, a fair and glittering fortune, some man hath a Flint, a hard, harsh and des­picable fortune, let him bestow the same skill and care in Polishing and Cutting of the lat­ter, as we would or could have done on the former, and be confident it will be as highly valued (if not more highly rewarded) by God, who is no accepter of Persons, but accepteth every man according to what he hath, and not according to what he hath not.

Let us truly consider, that Gentility and Nobility first arose from heroick, noble and generous Enterprises and Designs, either more especially for the honour of God, defence of his true Religion, the support and honour of the Prince, Gods Vicegerent, and the publick Weal, for the general good; so that it could not be said of any one of them, Vtilis ipse sibi fortasse inutiliis orbi; for he was one of a Pub­lick [Page 68] Spirit, who mainly minded the general good; and this is truly mans happiness as well as honour, for as a late worthy Author hath expressed it, He that lives a life conformed to the Divine Law, that lives most to God, best to himself, and most useful to his Prince and Country, and to all mankind, and to the height of those excellent principles of vertue and true goodness, with all the Sober and Serious men since the world began, have justi­fied and applauded, deserves highest respect and esteem, and to be accounted of a gentile and noble Spirit: and if such a person be blest with a great Estate and Fortune, as well as with the Goods of the mind before mentioned, how great, excellent and Illustrious will he appear to the world in the eyes of all that be­hold him?

This, this is Gentility, this is the way to make you Gentlemen, this will make you like your selves, will make you revered, even adored as Gods on Earth. Ecclus. 10.24. Great men and Iudges and Potentates shall be ho­noured, yet there is none of them greater than he that feareth the Lord. O how would Vertue and true worth and Goodness, render you amiable in the sight of the most high, place you under the best and safest guidance and protection in this world, make you to be De­licium humani generis, as was said of Titus the Noble Roman, (as I remember) the delight of Mankind, the great Reformers of the Na­tion; [Page 69] your example would render Reli­gion and Vertue acceptable to all your in­feriors.

You would be the strong supports of the Crown and Government, great helps to the Clergy in their Function, in disseminating Re­ligion and Goodness; as the worthy Dean of Canterbury hath observed, who speaks thus, It is our part to exhort men to their duty, but 'tis you that would be the powerful and effectual Preachers of Righteousness; we may endeavonr to make men Proselytes to vertue, but you would infallibly draw Disciples after you; we may try to perswade, but you would certainly prevail, either to make them good, or to restrain them from being bad; and thus be sovereign restorers of Piety and Vertue to a degenerate age.

To which I may add, you Gentlemen would be a means thus to bring honour to God, you would credit your Religion you profess, and revive the ancient glory of it; you would a­gain make it eminent and famous in the world, bring in the Golden Age among us, so much talked of in the world, make this Nation the happiest People under the Sun; for doubtless happy are the people that are in such a case, yea happy are the people who have the Lord for their God.

And more particularly as to every one of you, Vertue and true Goodness would put you under the highest protection, under the care [Page 70] and guard of Heaven, God and his blessed Angels; for you see by daily experience the multiplying of dangers and hazards that at­tend upon us all poor Mortals in this vally of Tears; and how (that as the Sacred Scrip­tures testify) The evil Spirits are daily and hourly watchful to mischief and hurt us, both Soul and Body; for the Devil is said To go a­bout like a Roaring Lion, seeking whom he may devour: And as I have read of Plutarch, who relates that it was the general opinion of an­cient times, that there was in the Air certain surly and malevolent Spirits and Demons, who were endeavouring to do all the mischief pos­sible to Mankind on Earth: How much there­fore doth it concern us, that we do not by our sins and wicked lives forfeit our interest in the protection of the Almighty and his blessed Angels, his Ministring Spirits? who as the Learned Sir Thomas Brown observes, have a friendly respect and good will to man, and do many courteous Offices for us; his words are these, That having therefore no certain knowledge of their nature, 'tis no bad method of the Schools, whatsoever perfection we find obscurely in our selves, in a more compleat and absolute way to ascribe unto them. He further goes on, I could easily believe, that not only whole Countries, but particular persons have their Tutelary and Guardian An­gels, which is not a new opinion of the Church of Rome, but an old one of Pythagoras and [Page 71] Plato; that those Noble essences in Heaven bear a friendly regard unto their fellow na­ture on Earth, and therefore he believes that those many prodigies and ominous progno­sticks which forerun the ruins of State, Prin­ces and Persons are the charitable promoni­tions of good Angels, which more careless enquiries term but the effects of chance.

Now God hath made a gracious promise, That he will give his Angels charge over them that fear him; it therefore doth not a little concern us to keep our selves from all pollu­tion of sin that is so contrary to God, and to their pure and holy natures, and which will estrange them from us, and as it were force them from our protection, and will con­sequently invite to us the society of those Surly, Wicked and Malevolent Spirits and Demons, who design nothing but mischief and ruin to mankind, both to tempt and fur­ther us in sin, and then to afflict and hurt us, so far as they are permitted to do by God; for this is very much to be feared, that where the Carcase of Debauchery and Wickedness is, thither these Eagles will be gathered to­gether.

What great cause have we to pray as our Church well directs us in the Collect upon Michaelmas day? O everlasting God, who hast Ordained and Constituted the services of An­gels and men in a wonderful order, merci­fully grant, that as thy holy Angels alway? [Page 72] do thee service in Heaven, so by thy appoint­ment, they may succour and defend us on earth: through Jesus Christ our Lord. A­men.

Vertue and true Goodness would not only render you truly Rich, Honourable and Hap­py in the injoyment of that full satisfaction, in the serenity, calmness and quiet of Mind, that tranquility of Soul, that Proemium ante Proemium, in which mans happiness and wel­fare in this life principally consists; (as the Son of Syrach witnesseth, Ecclus. 2.26. For God giveth to a man that is good in his sight, Wisdom, and Knowledge and Ioy) but would certainly place you under the protection of God and his holy Angels, and at last will Crown you with Honour, Glory and Im­mortality for ever in the highest Heavens.

CHAP. V. A word by the by to the Reverend Clergy of the Church of England, as now by Law Establish'd.

MAy I add a word or two without offence (as a digression) to our Reverend and Worthy Clergy, whom I hope I may place with Gentlemen, being Scholars; (he that is a Scholar having one principal part, if not the best part of a Gentleman,) their calling and imployment also high, excellent and sa­cred (if the service of the highest Lord be the highest and best service in the world) having been sometimes as I intimated before the imployment of Kings and Princes, who were both Kings and Priests; which sacred­ness and dignity of Office will ever be ac­knowledged in the world, while there is a God acknowledged and worshipped therein, which will be without question to the end thereof, in despight of all the Atheists and Debauchers, with their great Patrons, Pope Leo 10th. Ochinus, with our English Leviathan.

I hope the Excellency, Dignity, Sacredness of their Office, yea, their very Vestures beto­kenning Purity and Innocency, will put them in mind what they should be in their Conver­sations; [Page 74] I hope therefore I need not mind any of them to have a special care of being car­ried away by the impetuous current of in­temperance and excess, so abounding in our days; I hope I need not caution them to be resolute in vertue and goodness, for as one said very well in honest Principles, it is good to be Vir rigidae innocentiae, which I have read Livy should say of Cato, Debere inesse quandam moribus contumaciam; to be pertinacious in goodness is commendable in them: I need not wish them to endeavour to stop the tide, or that they of all others would however add no fuel to these Flames, but have a great care and watchfulness that they do not trans­gress the Divine Laws, and offend God in any kind, and thereby open the mouths of theirs and the Churches Enemies. Oh that they (if it were possible) might be all great examples of Justice, Righteousness, Tempe­perance and Moderation, and all other Chri­stian Graces; that their Conversations might be ever Holy and Heavenly, and their affecti­ons above earthly things; that they would Ventri bellum indicere: For they of all others should not forget that Rule of the Father, Quantò facilùs illicita timebit, qui etiam licita verebitur? It is wisdom some times even to shun things that are lawful, that we may not run into the unlawful. And let that excellent and worthy saying of the famous Dr. Reynolds be ever in your hearts and minds, who being [Page 75] too much intent upon his Studies to the pre­judice of his Health as was thought, and be­ing advised by a friend, Non perdere substan­tiam propter accidentia, he presently replyed, Nec propter vivendi vitam perdere Causam.

I hope you will be all as resolute for God and his Laws, at least as wicked men are for the Devil, and his works of darkness; and that at all times with Wisdom and Courage you will own your Lord and Master the ever blessed Jesus, and do your duties in Exhor­tation, Admonition, Reproof, in Christian Advice and Counsel; but more especially by your Conversations, your constant deport­ment according to the holy Christian Reli­gion, discountenancing of all sin, but more especially this Epidemical, this growing sin of Swinish Drunkenness, so much abounding among us in this Nation; that so it may be truly said of every one of you, Planxit ruinas animarum. God requires this of you, as you well know, that you should be the Salt of the earth, seasoning all places and all companies where you come with Religion and Good­ness: And although it will be your lot to converse sometimes with Publicans and Sin­ners, as your Lord and Master did, yet let it be always to reclaim them, to do them good, and more especially to give them good Example, as he did; but by no means to in­courage them in their Sins by ill Example, for you know that Suadet loquentis vita non [Page 76] Oratio, and Dicta factis deficientibus erubes­cunt.

I have read of a Gentlewoman that turned Atheist upon this account, that she living un­der a great Doctor that Preached excellent­ly, was very Learned, but lived very Licen­tiously, and this was no wonder, for she saw plainly, that he was but in jest when he was in the Pulpit, and that he did not really be­lieve himself what he preach'd to others, and ignorance will think why should it fear, where knowledge dares venture? And alas! Dicta factis deficientibus, what do they signify? But I hope I shall not be misunderstood, that hereby I intend to asperse the Sacred Function in general, far be it from my thoughts, for I am verily perswaded, that the Church of England is through the good providence of God, and the wise conduct and incourage­ment of the Governours thereof,) blest at present with as Learned, Able, Orthodox and Pious a Ministry in general, as ever pos­sibly it had since the first Reformation of Re­ligion.

My design is principally by way of Caution to our worthy Clergy, against the Fanaticks of our times, and that none of our Clergy might afford them any cause of advantage hreein to improve against us; who are as stu­dious to search after the slips and failings in our Ministry, maliciously to asperse the Church: Just as Sir Edwin Sands relates, that [Page 77] the malicious Iews in places where they live a­mong Christians, are very curious to spy out and discover the pious frauds of the Fryers, in forging of Miracles, not out of Love or Design to have things reformed, but out of Ha­tred to Christianity to asperse the Christians.

In the next place, I would humbly propose this to our Clergy, that according to their interest and opportunity they would mainly and principally intend the promoting of the spiritual welfare of the worthy Gentry, by indeavouring to work upon their hearts and Consciences a lively sence of God and Reli­gion, by Wise, Humble, Affectionate, Re­ligious Exhortation, Reproof, Advice and Counsel, together with Pious Conversa­tions; and when you have once gained them a great part of your work is done in your Parishes and Precincts: make once but the Gentry and Principal Persons the affectio­nate Patrons of Religion and Vertue (the greatest Honour and Glory they are capable of in this world) and all their Tenents and Dependents will quickly follow, and with great ease you will reduce all the rest under your Chatge (especially as to their outward deportment;) and this good and honest po­licy you may learn from an Enemy, even the wise and subtil Jesuites.

But I must crave your pardon thus far, for what I have taken the boldness to say unto you: How much better could you say it to [Page 78] your selves, and so I hope you all either have or will do, and it would be a joy to me to have humbly presented my thoughts and well wishes to you, and thereby expressed my af­fections, although you needed it not: (as a late worthy Author once expressed himself.) It will not I hope be unpleasant to you, to be assured of your Friends fidelity, and to ac­cept of what proceeds from his ardent desires of your welfare, and of the Peace, Happi­ness and Prosperity of the Church of England, as now by Law happily establish'd. And that considering, that neither Laws, nor Govern­ment, to Governours, are sufficient to uphold and maintain this excellent Fabrick, without those solid supports of true and syncere Piety and Goodness, I hope you will please to ex­cuse me thus far, and let it never be said of us in this Nation, That the Priest and the Prophet have erred through strong drink, they are all swal­lowed up of Wine, they are out of the way through strong drink; &c. Isaiah 28.7.

CHAP. VI. An Exhortation to all to live answerable to our Christian Religion we profess.

I speak to Gentlemen, to Scholars, to Di­vines, yea to all Persons; we have an ex­cellent Religion, the best in the world, let us I humbly beseech you live something an­swerable to it in our several stations; if our Religion doth not sway with us, and regulate us, what is it good for, and what are we the better for it? Christians doubtless should be the best men in the world. Let us all there­fore cease to be as Monuments of shame and reproach to it, as if the holy Pen-men of the Scriptures had brought us Vota magis quàm prae­cepta. Think of that reproachful Proverb among the Turks (when they are suspected or charged with unfaithfulness, or an unworthy action and behaviour,) Dost thou think I am a Christian; I heartily wish there were not too much occasion given them by Christians for this reflection. Let us for shame live somewhat answerably to our holy and excel­lent Religion, which we profess to believe and own, or else blot out of our Bibles the pre­cepts of Justice, Righteousness, Purity, Cha­stity, Temperance and Sobriety, Humility, Patience, Loyalty, &c. or renounce our Chri­stianity; [Page 80] for Inter Christianum & Gentilem non tantùm fides oportet, sed etiam vita distin­guere.

And may we be all a little serious, and thus argue with our selves every one of us, Am not I a Christian? What is it therefore that the holy and excellent Religion of the ever blessed Jesus requires of me? Is it not to love God before all things, with all our Hearts, with all our Souls, with all our Strength, and to love our Neigh­bours as our selves; to be Just and Honest, to be Sober, Temperate and Chaste, abounding in Love and Charity even towards our very E­nemies; not to swear at all in our ordinary Communication; to be Dutiful and Loyal to our Prince and Governours, to obey his Laws, to render unto Caesar the the things that are Caesars, and unto God the things that are Gods; to submit our selves to those that have the spiritual rule and oversight of us, that watch for our souls, to abandon all Faction and Schism, Errours and Heresy, to love one a­nother, and to labour and endeavour after unity and peace among all Christians; that so we may all live in unity and love together as Children of one and the same Father, as Ser­vants of one and the same Lord, being all of one Houshold and Family, of which Christ is the Head and Governour.

To be all of Holy and Exemplary lives, to be Universally Good and Vertuous, beyond the extent of the most sublimest Philosophy [Page 81] that ever was in the world, we having the greatest and clearest light of truth, the most powerful assistances of Divine Grace ever afforded to the Sons of men, together with the great encouragement by the highest as­surances possible of most high, excellent and glorious rewards of happiness and immorta­lity, so transcendent beyond all our thoughts and imaginations, such as neither eye hath seen nor ear heard, nor ever entred into the heart of man to conceive.

If this be the Sum of the Christian Reli­gion, which I think every one of us must ac­knowledge, let us in the next place look a­mong our selves with an impartial eye, and see how little of this excellent Religion is to be found among us in our lives and conversa­tions; may we not cry out with him that said Quid verba audiam, facta non video? Oh how little of the footsteps thereof is to be found among the greatest part of Christians, and us also in this Nation? Is there not an apparent defection among us, either to Atheism and Prophaneness on the one hand, or else to Hy­pocrisy and Fanatiscism on the other hand, if we do not wilfully shut our eyes and will not see?

Alas! may we not behold the Ambitious man, by proud Atheism dethroning of his Maker, carrying on his Ambitious designs in our days per fas & nefas, by troubling the quiet of his Neighbours, by oppression, vio­lence [Page 82] and wrong, yea sometimes proudly con­temning his Prince, Gods Vicegerent, by Se­ditious and Rebellious practices, shaking the Crown and Government, exposing the peace and welfare of the Nation, speaking out a­loud, Christian Religion stand by, I will have nothing to do with thee, thou wilt trouble my conscience, and hinder me in my designs I am resolved upon?

The unjust man says, I have an Estate to get in haste, and I must of necessity use tricks and devices, I must cousen, lye, oppress and de­vour the Poor, thou Christian Religion art an enemy to these things, and thou wilt by thy niceness and scrupulosity trouble my consci­ence, and hinder my profit and unjust gain, therefore stand by.

The greedy, covetous Usurer saith, I am resolved to increase my heaps, and fill my Bags, for however I have thousands lying by me, I am still very poor, and therefore am resolved to have more; the Grave and the barren womb shall be sooner satisfied than I, I can never be otherwise satiated, let who will suffer for it; therefore Christian Religion, except thou wilt allow all these my darling Lusts, I will have nothing to do with thee: Stand aside.

The Drunkard and Glutton saith, I neither will part with my Cups or my Delicacies, my Feasts, Banquets and Debauches; depart therefore from me Christian Religion, with [Page 83] thy Temperance and Fasting, and thy thin Chops, I hate to give thee entertainment.

The Adulterer says, What shall I part with my sweet dalliances, my unlawful Embraces, my delightful Company, and be subject to the strict Laws of Chastity, I cannot abide to think on it? What, not so much as to look on a Woman to lust after her? Away Chri­stian Religion, I abhor thy Doctrine and Pre­cepts, I am resolved not to part with my Whore yet.

The Prophane Atheistical Swearer and Curser saith, although I get nothing by my Oathes and Hectoring but dishonour and contempt; and although I have no temptation to it possible, I will not part with my beloved custom, be­cause I will appear to be of a great and bold Spirit, that dare defy even God himself, yea Hector Iupiter himself, when he thunders: Stand far off from me therefore Christian Religion, thou pitiful and despicable thing, fit only to cheat and cousen Fools.

The Malicitious and Revengeful man says, I am resolved to be even with may Adver­sary, I will revenge my self to the utmost, for I love to gratify my passion; do you think that I will ever stoop to that cowardly, des­picable rule of loving Enemies? speak no more of it, avoid hence Christian Religion, I will have nothing to do with thee.

The Seditious and Disloyal Person says, I abhor that folly of Loyalty und Subjection, I [Page 84] am resolved to be aut Caesar aut nullus, or how­ever at least to be Ego & Rex meus; I am as fit to Govern as the best, and am therefore resol­ved not to be a Subject, (but as soon as any op­portunity offers it self,) by Sedition and Rebel­lion to carry on my design, to attain my ends; away therefore Christian Religion, except thou wilt suffer Iulian to be thy Exposi­tor.

The Proud, Peevish, Self-conceited Non-conformist, the Plague of the Reformation, says I will hug my darling Scruples and Opi­nions, although never so absurd; I am re­solved never to be satisfied, never to be recon­ciled, and never to be at rest, until I have pul­led down the Antichristian Hierarchy of Pre­lacy, and laid it level with the ground, to­gether with the Church of England that hath its dependence thereupon; for let there be ten thousand of the clearest Arguments pos­sible brought against me, I can quickly resolve them all with this Answer, that nevertheless it is against my Conscience to conform, and until I have my will and my end to be obtain­ed, I am resolved never to be satisfyed: Stand by Christian Religion, except thou wilt say as I say, and come over to my Conscience and Subjection.

And very many of the Traders of all sorts among us, every one in putting off his Wares saith, how shall I trade and get what I would have, if I should entertain this Christian Re­ligion? [Page 85] It would hinder much my gains, and my Lying, Swearing and Forswearing, and all my tricks of Over-reaching, Cheating and Cousenage; alas! I cannot then live, there­fore of necessity I must renounce this Chri­stian Religion: Come therefore not near me, I will have nothing to do with thee for fear of troubling my Conscience, and hindering my Profit and Livelyhood.

The Hypocrite crys out, Thou Christian Religion art too honest for me to deal with, I hate sincerity, therefore I will have no­thing more to do with thee, but to flea off thy Skin to be a covering for my Knavery, and some other of my Brethren aforesaid: And so farewel Christian Religion, I matter not what becomes of thee.

I might have instanced in many more par­ticulars, but this may suffice to guess at the the rest. Thus alas! How many in this Na­tion are guilty of defying God, of renoun­cing their Christianity, he that hath but half an eye may easily discern, and that this is really the voice of their actions which I have represented to you.

And now let us be sober, wise and serious, and judge truly of things; was it ever known in any age, that a Nation and People ever pros­pered, that contemned God and Religion? Hath it not been well and truly observed, that the Roman Empire always best flourished, when it was the greatest Reverers of the [Page 86] Gods? So that what can be a more fatal and prodigious prognostick to us in this Nation, than this great and general contempt of God and his Laws, and of his Vicegerent? How can we expect to have the holy Christian Re­ligion, the Reformed Christian, the Prote­stant Religion continued to us any longer, when we defy, reject, reproach and dishonour it by our wicked lives?

How many of the Heathens will rise up in Judgment against us at the last, that had only the light of nature to direct them; as the Apostle speaks, Rom. 2.14. The Gentiles, which have not the Law, do by nature the things con­tained in the Law: As for instance, Aristides is famous for Justice; Epaminondas for prudence and all moral vertues, Curius for Temperance, Courage, Honesty and Frugality; Thrasibulus for Integrity and Love to his Country; Tri­moleon for Moderation and Humility in a pros­perous Condition, and for love to his Country: And when Socrates was upbraided by one that viewed his mean out-side, for being one of an ill nature, he answered, true it is that I am so by nature, but I have altered it, and made it good by Philosophy. And as it is related of one Hiero a King of Cicily, who although at first, he was very rude and intractable, yet afterwards giving himself to Learning, he be­came a man of great note; as also many o­thers.

[Page 87]Now if these wise Heathens did thus far improve the weak and glimmering light of Nature, to attain so great perfection in Ver­tue; how should we, who together with the light of nature have the assistance of Divine Revelation, have the light of the Gospel of the blessed Jesus, who came from Heaven to reconcile us to God, to teach and instruct us both by Doctrine and Example, and give us the assistance of his Spirit; how much should we outstrip and go beyond them in all Vertue and goodness?

And how prevalent the holy and excellent Religion of the ever blessed Jesus would be upon us, if we would but honestly and syn­cerely embrace it, was sufficiently manifested in the primitive and first times of Christia­nity, and in all Ages hath appeared more or less in those that have really and affectionate­ly embraced it? I have read of an excellent Saying of Lactantius Scholar to Arnobius, who lived about the fourth Century, Anno. 308, who speaks thus, ‘Give me (saith he) a fierce and contentious man, and if he will but ap­ply himself to the Grace and Institution of the Gospel, he shall become as mild as a Lamb: Give me a Drunkard, or a Lacivious Person, with this Doctrine I will make him Chast and Sober: Let a Covetous Man hear­ken to this Doctrine, and he shall presently disperse his Money as Charitably as before he raked it together sordidly: Give me a [Page 88] Timerous and Cowardly Person, this Re­ligion shall presently make him Valiant, and despise death and danger, &c.’ In the primi­tive times, believing was not an excuse for dis­obedience, or a commutation for a holy life, but a foundation of obedience to all the Laws of God; as a late Author speaks.

Now may not our blessed Lord and Saviour thus argue the case with us? after much pa­tience and forbearance with you, I am resol­ved my holy Religion and Institution shall not be any longer abused by you; the Re­ligion of that Impostor Mahomet will best suit with you, is sitter for you, or any false Reli­gion else, or none at all, my Religion shall no longer be despised and neglected by you: I will now think of transplanting my Reli­gion hence, and the poor, ignorant Ameri­cans shall enjoy the light of my Gospel, that you have so long enjoyed and abused.

Many of the Heathens have lived far more justly and soberly from their light of nature than you have done; How would they have rejoyced in the Revelations of my Gospel, and conformed their lives thereto? When that weak, glimmering and imperfect light of na­ture afforded to them, was so pleasing and ac­ceptable to them, and they by their diligent and difficult labour and industry, so much im­proved the same, and lived more conforma­ble thereto, than you Christians to the light of my Gospel.

[Page 89]And this is no new thing, that now I am a­bout to do to the Christian world, (if they speedily repent not:) Those once famous and flourishing Churches of mine in Asia, when they abused the light of my truth, and cor­rupted themselves, and would not be reform­ed, would not repent, and do their first works, I quickly removed my Candlestick out of his place, removed my Gospel from them, and delivered them over to Captivity and Sla­very, Ruin and Destruction, and the same Rod is in my hand still; how can you there­fore but expect in justice, the same issue and event, when your sins are come to the same height as ever theirs were, and that ye will not take warning and repent, and return to the primitive Simplicity and Integrity of Christianity, for what is the Western Church more to me than the Eastern? And indeed why should I continue my Religion any longer to you, to slight and contemn it, to reproach and defame it? When it is made of little o­ther use among you. Is it not the very voice of your daily actions, depart from us O Lord, for we desire not the knowledge of thy Laws?

CHAP. VII. The great cause of fears we may justly lye under in Christendome; and to per­swade to unity.

LEt us therefore seriously now consider things, and what dreadful fear we may very justly lye under; and in truth why should we desire to have a Religion continued to us, which it is too apparent we do not like, is un­acceptable to us, and which we do not love, nor will be regulated by? What further use can this holy and excellent Copy be to us, who abhor to write after, and to follow it? Any Religion or no Religion may best sute with Christians of Heathenish lives; may we not in justice shortly expect to hear in our Tem­ples (if we still go on in our contempt of God) that dreadfull voice reported to be heard in the Temple of God in Ierusalem, im­mediately before the destruction thereof, and the Captivity and ruin of the Iewish Nation, Migremus hinc; and that the abomination of desolation should be set up there, the dread­ful consequences of which revolution (he that shall deliberately read the Story) will make his Ears to tingle, (as it is related by Iose­phus) it being the total Ruin and Subversion [Page 91] of the Iews, both of their Place and Nation, although they they were once the chosen and beloved people of God; a woful spectacle for their contempt of God and their Messia the ever blessed Jesus, and Life and Salvation by him, and Crucifying the Lord of Glory to all the future Ages of the world to the end thereof. Alas! when God departs, and forsakes a Nation or People, then their peace and happiness leaves them, what then can be expected but Pandora's Box, nothing but Plagues, Calamities, Miseries and Confusi­ons?

And are not the Judgments of God emi­nently abroad in the Earth, and doth not he seem by his Providences to threaten Christen­dom, and to be calling to remembrance their Sins and Iniquities, and severely to punish the Christian world? Is it not time therefore for us all to learn Righteousness? For shall the Lion roar, and shall not all the Beasts of the Forest tremble? Doth it not very much concern us, when God seems by his Judgments to be searching after our iniquities in Christen­dom, seriously to bethink our selves of our great provocations, of our unchristian (if I may not say Heathenish) Lives and Conver­sations; and among the rest, those great Di­visions and Factions, those Animosities and Ha­tred that abound in the Christian part of the world; a thing not to be much wondered at among Heathens, that know not God, (yea, [Page 92] many of them that worship the Devil.) But for those that own the Christian Religion, a Gospel of Peace, to abound herein is the great­est scandal possible to our holy Christian Pro­fession. The Almighty calls therefore aloud to us all, to return to the Primitive Purity and Integrity of our Religion; and if so, then there would be neither place for Papal pride, Tyranny, Uncharitableness and Cruelty on the one hand, nor for Pride, Peevishness, igno­rant Confidence, Factions, Divisions, Hatred and Variance on the other hand. Alas! Quis non vita etiam sua redimat subrotum istuc infini­tum dissidii scandalum, was the saying (as I have read) of the worthy Martin Bucer.

It is therefore Gentlemen a work very well becoming you, to set your selves against all Faction and Division, earnestly to promote the peace of the Church and State, that we may be all united at home: And in the next place, promote the Peace and Unity of Chri­stendom, a brave and noble work, (if it were possible to be effected) to unite all Christians together in Christendom, which wise and good men of all sides have thought possible; but if in this respect you can do little, yet let us all wish and pray for the peace, happiness and unity of the Christian world, in the Language of our Church, That God would inspire continually the Vniversal Church with the Spirit of Truth, Vnity and Concord; and grant that all they that do confess his holy name, may agree in the truth [Page 93] of his holy word, and live in Vnity and Godly love.

And however as to such, who although they deny the Infalibility of the Papacy, yet will every one claim it to himself, that affirm they are every one guided by the Spirit, and that adhere strongly to those tenents which are inconsistent with Government, Order and Peace of the world, (if ever you would pre­serve peace and Unity,) these must be looked on as Religious Lunaticks, and so to be dealt with, kept from doing of mischief. Consider our holy Profession enjoyns us nothing more than Unity and Peace, to speak the same things, to be all of one mind, to study peace, to keep the unity of the Spirit in the Bond of of Peace, to love one another, by which we should properly distinguish our selves to be the Disciples of Christ, which our Fanaticks will nevertheless contradict and gainsay, (al­though it be to reproach God himself;) for they will confidently affirm, that this which God requires of us is impossible, and that it is as possible to make all faces alike, as all Christians to speak one and the same thing, and to be united: And that to endeavour this, is to do as Procrastes did with those that lay in his Bed, with horrid cruelty to bring all men to the size thereof. When in truth they here­in plead but for their Lusts and Vices, and because they be unwilling to bring their lives to the rule God hath given, they would wic­kedly [Page 94] pervert the Rule, and make it sute with their Lusts.

For the great hinderance of this Unity, Peace and Love, arises from our Pride and Self confidences, our Peevish Tempers, our Lusts and Passions, which we ought to mor­tify and subdue, if we would be Christians as we profess our selves to be; this excellent design of Unity and Peace among all Chri­stians might meet with its desired effect. I have read of St. Ambrose, that he should say, Si virtutem finis ille maximus sit, qui plurimorum spectat profectum, moderatio omnium pulcherima est; if that end of Vertues be the greatest, that looks at publick good, moderation is of all the most beautiful. And it is said of the Thebans, that they made Harmonia a Goddess, they accounted her the Defender of their Ci­ty; and surely she may be well accounted the Upholder of the Universe, for by Order, A­greement and Peace, the whole world subsists, and God in Scripture is styled the God of Or­der: Therefore as one says well, Harmo­nious Dispositions that are for Order and Go­vernment, Unity and Peace, have much of God in them; there is a Nobleness in such hearts.

And doubtless those Principles, Doctrines and Designs, which most promote the great end and design of Christianity, viz. The ma­king men really good and vertuous, and for the uniting us all together in mutual Love and [Page 95] Charity, as Brethren all of one great Family, of which Christ is the head, will own God their Author. So likewise all those that are of Dividing and Schismatical Principles and Practices, whose very end and natural ten­dency is disturbance, to order Government and Peace in the world, are certainly from the Devil, that Abaddon and Apollion, the great Destroyer, whatever their Pretences other­wise may be.

And now I think these truths which I have presented before you, are worthy of our most serious thoughts and considerations, and that it is high time (when Gods dreadful Judgments are abroad, that shake the Foundations of Christendom) to leave off Jesting and Drolling with God and Religion. Sharpness of Wit, (as a Learned Author hath observed) hath commonly with it Pride and Levity, two ill Companions; therefore take heed and consi­der truly, that wit and wisdom are far different things; it is true, that wit well im­proved by sound Study, by time and expe­rience, improves into wisdom at last, for wis­dom is not born with us into the world; yea, wisdom is a solid and serious thing, it teach­eth us to consider truly and fully of all things, to look beyond the surface or first representa­tion and appearances of things; and if Gen­tlemen and Scholars will not study and con­sider things truly, if they become careless, and lay aside consideration, what use will all [Page 96] the Pious and Learned Books in the world be for any more, but to be consumed and de­stroyed, and the Religion of Mahomet to be speedily expected among us, for that will best befit an inconsiderate age, given up wholly to their sensualities, to gratify their carnal ap­petites; for nothing will certainly please more such sensualities than a Mahumetan Pa­radice.

But I hope better things, and that Gentle­men will yet be like Gentlemen, Knowing, Learned and Wise; and let every one of you argue with your selves thus, What although I am descended of a Noble of a Gentile Fa­mily, and am possest of a fair Estate, enjoy the fulness of all earthly felicities, have a numerous train, and live in great Pomp and State; yet hath not the wisest Mortal that ever lived (even wise Solomon) after he had experienced the fulness of all these things in a greater measure then ever any before or since hath done, and being inspired with wis­dom from God, concluded thus, that Vanity of Vanities, all is Vanity and Vexation of Spirit. And shall I be so unwise, as to put any other value or esteem upon all these, far less injoy­ments that possibly I may possess: Is not that a prudent Saying,

To which we may add Mr. Quarles his con­clusion of the Life of man;

As also that of a Noble Peer of this King­dom, viz. the Earl of Manchester, in his Al­mondo, to express Quid Sum;

Here is our great Kindred,

Our Dwelling is, Inter Pulices & Culices, amongst Flies and Fleas, our Quality vile, our Weight lighter than Vanity, our Worth no­thing.

What then is our being? Somnium & Do­lor.

And now proceed on, and say to your self, shall I be so sottish and unwise, not to under­stand and take things as they truly are? Can all my Honours and Abundance secure me one [Page 98] moment from most of the Hazards and Ca­sualties, Sicknesses and Diseases, incident to the meanest? Can all that I have, bribe and keep off Death a moment, but when he ap­pears and strikes, I must submit to him, and be parted from all my sweet enjoyments? Will there then be any difference between me and the poorest Begger in the Grave? Will not the most skilful Artist be unable after a little time to find out a distinction between our Bones or our Dust? Am I not in this respect rather in a worse condition than the poorest Mortal, by being intrusted with a greater talent, and so have a greater account to make to God? and am I not under greater Temptations in this world, together with vast cares that attend me? so that well might the Father say, Peri­culosior est mundus blandiens quam fulminans. Am I not subject to the envy of many, and many times in great solicitude to defend what I have from deceit and wrong, if not from injustice? but more especially am I not under the con­tinual temptations, to despise or forget God, and to violate his Laws, to lean upon my wealth, while I fall from God? What temp­tations do I lye under to Pride, Vain-glory, Gluttony, Drunkenness, Lust, Envy and Re­venge, and a many other vices and enormi­ties? No wonder then that it was wise Agurs Request to God,—Give me neither Poverty nor Riches,—Lest I be full and deny thee, and say who is the Lord? &c. Prov. 30.8, 9. As also [Page 99] that our blessed Saviour, the Wisdom of his Father, out of compassion to our souls, should set before us this great danger we are in; and told us, How hard a thing it is for a rich man to enter into Heaven. And also Solomon, Prov. 23.4. Labour not to be Rich.

Besides, how uncertain are these outward enjoyments in respect of their continuance? Is it not truly said in the 5th Verse of the 23 Prov. aforesaid, that Riches have Wings and fly away like an Eagle, &c. Have not I examples before my face daily, of many that were in as flourish­ing a condition as my self, and have suddenly come to Poverty and Ruin, and been brought down to a mean and low condition? And can I be secure that it shall not be my lot and portion before I leave the world? But how­ever if this be not my condition, if what I have be not taken from me; yet I know not how soon I may be taken from them, and must lye down in the dust as well as those who have gon before me.

Now if things are thus, why should I de­lude my self, but consider them as they thus truly are, and not as they seem to the inju­dicial, less considering, and less knowing part of mankind, who will not be at the pains to understand beyond the surface of things? Is it not therefore the highest wisdom to be Sober, Serious, Wise and Considerative, and to take the advice of God the Supream Wis­dom, and in all things to be regulated by him [Page 100] in my passage and pilgrimage through the Wilderness of this world?

And if I believe that I have an immortal Soul, I must needs desire that it should be for ever happy; and if that be truth that the worthy Dean of Canterbury hath affirmed from the Sacred Scriptures, That if we allow our selves in the practice of any known sin, we inter­cept our hopes of Heaven, and render our selves unfit for eternal life, and that this life is the time of our preparation for a future estate; that our Souls will continue for ever what we make them in this world. Such a temper and disposition of mind as a Man carries with him out of this life, he shall retain in the next; and that 'tis true indeed, that Heaven perfects those holy and vertuous dispositions which are begun here, but the other world alters no Man as to his main state. And that if we do not in a good degree mortify our Lusts and Passions here, Death will not kill them for us, but we shall carry them with us into the other world. And that if God should admit us so qualified into the place of happiness, yet we should bring that along with us, which would infallibly hinder us from being happy; our censual inclinations and desires would meet with nothing to gratify them withal.

Now if this be true Divinity, as I have no reason to question, what dreadful dangers should I involve my self in, if I should accustom my self to a sinful course of life, and protract my repentance to the expiration of my days, to my time of sickness, or my death [Page 101] bed? Do not these things deserve to be seri­ously deliberated upon in my health and strength? And ought I not wisely to make the conclusion of the said Noble Peer before men­tioned, Si natus sum plorans, si moriar plangens, nolo ego vivere ridens,

Animan meam ornare, qua Deo & Angelis mox praesentanda est in Coelis.

I see plainly now, it is my greatest interest to be Religious, to be Virtuous and Good, to Know, Love, Honour and Serve my Creator, to furnish and adorn my soul with all Chri­stian Graces, that I may be fitted for the Hea­venly Mansions: And while I live here, may enjoy that sweet satisfaction and tranquillity of mind (the only portion of virtuous Souls) which will render every condition comforta­ble to me, make me smile in a Storm, and un­der the darkest and gloomiest providences to see light and comfort, yea, make every thing amiable unto me. To conclude in short, that I may live happily, and dye comfortably, which is all that can be wished for in this life.

And now may I here set before you this pas­age of a late worthy Author; ‘Thus our great Master Aristotle, saith he, hath told us, That if our pleasures did look upon us when they come to us, as they do when they turn their backs and leave us, we would never entertain them: these goodly things have their Recipisti [Page 102] written upon them, Son, remember thou hast received thy good things, &c. How many of those think you (saith the Author) who out of their opinion of skill and strength, hath given free entertainment to the world, and made large use of it, when their time and hour came, would rather have gon out of some poor Cottage, than out of a Princes Palace, and have lived with no noise in the world, that so they might have died with some peace. Charles the 5th, the Prince of Parma, and sundry others, though they lived in all pomp and state, yet at their death they desired to be buried in a poor Capuchins Hood.’

I hope Gentlemen you will accept of plain reason and truth, although coming to you in a plain and Country Dress without Ornament of Language; Fine Words and Complement usually have a prevalency with Ladies, but it is Reason that is (or should be at least) most acceptable to, and most prevalent with men, especially with Gentlemen, that better part of Mankind, the well educated, the best in­structed, the most knowing part of the world, with them especially, the universal reason of all Mankind, the Ius Naturale, should prevail. I cannot but express my respects I bear for a Gentleman, that is such, and truly deserves that name: And this brief Essay proceeds therefrom, designing next to the honour of God and Loyalty to my Sovereign, the [Page 103] Credit, the Honour, the Profit of the Gentry of England, their greatest interest and happi­ness, their highest concern, the welfare both of their Minds, Bodies, Estates and Fami­lies, their felicity both Temporal and Eter­nal.

Gentlemen, as the Son of Syrach speaks, Ecclus. 39.20. Wine and Musick rejoice the heart, but the love of wisdom is above them both. The great design and main end of Gentlemen in all their study should be a solid piety, ac­cording to that saying, Finis studiorum sit eru­dita pietas. You had better been without an Estate then without this; for as Solomon speaks, Prov. 26.1. As Snow in Summer, and as Rain in Harvest, so honour is not seemly for a fool. I hope I may propose this to you in the words of the Royal Martyr to his Ma­jesty that now is, (in his [...],) It is better to be Charles le Bon, than Charles le Grand, it is better to be Good than Great.

CHAP. VIII. Cautions to Gentlemen, to take care to pre­serve their Estates, by wise management of them.

I Hope it will be now needless further to pur­sue my design, and to beseech you not to dishonour and degrade your selves by any sordid, base and unworthy Actions; but to uphold and keep up your eminency and Re­pute in the world, to maintain your honour, and that by actions truly Generous, Noble and Excellent, and this the rather upon this fur­ther consideration, that the Gentry are usually the object of the Common peoples hatred; doubtless you have many Enemies of the vul­gar, who have of a long time had an aking tooth at your Grandure and Estates, and you may be sure you are the objects of their envy, witness the designs of the Levellers in our late times; take heed therefore you do not cherish an Enemy in your own bosom also, I mean your Intemperance and Excesses. Let this therefore be in the number of your Li­tanies, A meipso Libera me Domine; and be you solicitous to preserve your Estates, as from the Assaults of others, so more especi­ally from the Assaults of your own Extrava­gancies, [Page 105] Riot and Excess. May I propose a few things for your welfare and preser­vation of your Estates and Fortunes in the world.

Live answerable to your selves and to your Estates, but not above them; and beware of Suretiship, this being a fault that the best na­tures are most incident to. Great reason that Gentlemen should be warned of the danger hereof, and that their generous and friendly natures do not prejudice or undo them, there being very many instances that many Families have been ruined thereby. And certainly no charity should lead a man out of desire to save his friend, wilfully to ruin himself, and offer up himself, Wife and Children, a Sa­crifice to Friendship.

Compute therefore often your incomes and disbursments, that so you may see whether you go forward or backward in your Estates; and think this no despicable Counsel, for if this advice had been followed, it had preser­ved many a gentile and worthy Family from ruin in this Nation, that are come to nothing. A Gentleman of Four or Five Thousand Pounds per Ann. may as soon be undone, as a Gentle­man of Two or Three Hundred, when he will every year exceed his Income and Estate; especially when it meets also with other chan­ces and contingencies unseen and unthought of, which very many times fall out in the world. Expect not therefore impossibilities, but if that [Page 106] you yearly sink in your Estate, at last it may end in beggery.

And think seriously what entertainment you are like then to meet with in the world, e­specially from the common sort of people: It is true, that Donec eris feliix multos numera­bis Amicos; but alas! then you will find things far otherwise. In time consider therefore to prevent this mischief, by retrenching your Expences, and reducing them to be answerable at least to your Estates, that you come not to Iulius Caesar's Reckoning (as a late Author hath it,) who when he had considered of his Estate and summ'd it up, and found how great a Sum he was indebted beyond what he was worth, said merrily, Tantum me oportet habere, ut nihil habeam; so much must I have, that I may give every man his own, and my self have nothing. Now doubtless, it cannot be prudent therefore to live to the utmost extent of an Estate, but to live above an Estate, what less can it be but the height of madness and folly?

Get faithful Servants, and that they may be diligent and faithful to you, promote Re­ligion among them; if they are not under there straints of Religion and Conscience, I know not how they should prove Good Ser­vants, for it is most certain that it is true Religion, that makes Good and Loyal Subjects, and good diligent and faithful Servants: Do not therefore corrupt and debauch your Servants, [Page 107] by promoting what is sinful in them, either by your countenance or command, for that is directly acting against your own great interest.

Gentlemen, may I humbly tender this further to your consideration, whether it might not better become you, and be also for your real advantage, to be more resident upon your E­states, and at your ancient Mannor-Houses and Habitations in the Country, not only to keep them up in good repair, but to keep up and maintain your Honour, Splendour and Repute, by the ancient and good House-keep­ing and Hospitality, and there to live as petty Monarchs in your own Principalities; and to well-manage and govern your Tenants and De­pendants, to serve your King and Country, than to expend your Estates, (as I doubt many do at this day) obscurely in hugger mugger, in private and streight Lodgings in the City▪ where you are unknown, and little seen or ta­ken notice of. And whether this retirement unto the City be not leaving of the Country naked and exposed, and in a sort also a degra­ding and debasing of your selves, yea, bringing you into dishonour and contempt; when if within your more proper orbs and stations in the Country, you would doubtless appear with greater magnificence and splendour, not only to your Tenants and Dependants, but to the whole Country round about you; and without doubt might hereby be happy instruments to promote and further Religion, Loyalty and [Page 108] Peace, those great blessings to a Nation.

Think it no disparagement to you, to mind your Estates and the well management thereof, to be frugal and thrifty in measure and with prudence; for if you be never so noble or gen­tile, and yet want an Estate to maintain your grandure and honour, it will certainly be your disparagement, and will render you contemp­tible in the world, especially to common peo­ple, who look only on the outside of things: And further, this is found by experience to be true, that as Care, Circumspection and Fru­gality, tend to get an Estate, so it also is very necessary in preserving an Estate; I have there­fore often wondered much, that our English Gentry and Nobility travelling into Italy, at their return are not tinctured with the Italian thrift and good Husbandry, as well as with that which I am sure is far worse, their vices.

Consider Gentlemen, is it not a lamentable spectacle to behold Gentile, yea sometimes Noble Families▪ to lye in ruin, despised and trampled upon, insulted over by every one, yea many times by those inferiour Mecha­nicks who have purchased their Estates: This is most deplorable, especially when Vice and Wickedness have been the Authors thereof; for in truth, what other consequence could be expected from Irreligion and contempt of God, Excess, Debauchery and Wickedness, in whose Families, while they were in being, none other Deities were usually worshipped [Page 109] but Ceres and Bacchus, for as the Son of Sy­rach saith, Ecclus. 40.9, 10. Vnless a man hold himself diligently in the fear of the Lord, his house shall soon be overthrown. Death and Blood­shed, Strife and Sword, Calamities, Famine, Tri­bulation and the Scourge; these things are created for the wicked.

I humbly conceive it would well become the care, wisdom, and policy of the Nobility and Gentry of this Nation, to prevent this growing mischief, that the wealth of the Na­tion be not transferred from the ancient No­bility and Gentry in England, to the Commo­nalty, and to Mechanicks and mean Spirited men, (who have acquired a great dexterity in getting and gathering together Riches, who think certainly that God gave them Bodies and Immortal Souls for no other end than to acquire wealth, magna conatu magnas nugas a­gere,) lest it may not in process of time give trouble again to Monarchical Government, (as I doubt it will be found to have done in our late times of Confusion and Rebellion;) that watching an opportunity, they make not a fresh attempt to overthrow Monarchy once a­gain in this Nation, and reduce us to a Com­monwealth▪ for then farewel all the ancient Nobility and Gentry of England.

To prevent which mischief, is not the least end and design of these Lines, which there­fore the Author hopes may procure him a pardon for his faults committed in this free [Page] and bold attempt; but considering also that it hath herein to do with Gentlemen (not of Surly and Sordid) but of Affable, Courteous and Benign natures, who will be easily per­swaded to pardon error and mistake, espe­cially when it is Error Amoris, he is less so­licitous thereabouts.