HOW very truly that de­lightsom walk, which with so much art and charge, you have forced out of that neglected piece of ground adjoining to your Gar­dens may be compared to the ancient Peripatum, those very many that you are pleased to oblige there with the better Hospitallity of ingenious dis­courses, can abundantly wit­ness. And truly, Sir, as I have been happy in being one of the frequentest Guests there; so I could not but think my self un­just, should I not make this pub­lick acknowledgment of it, [Page 6] though I be sufficiently assured, that since you honour me with a real Friendship, you expect no such empty and troublesom recognitions. Now Sir, the method that you have been pleased to fix your friends, that attend you in such converses, you know to be this, to agree before-hand upon what shall be the subject of the next Essay, and the reason you gave for it, I remember was this, that thereby we might with a little more care furnish our minds, and be more advantaged by communicating (not any sud­den rash or raw) but the best and most maturely digested sen­timents of our Souls, each to other. For as the Spartan Lo­gicians (say you) were (not without good reason) never permitted to make any quick [Page 7] and sudden responses to any question proposed to them. So though perhaps some things pertinent may fall from men on the sudden, yet doubtless those that consider well before-hand have much the advantage.. Lei­sure easily mends what haste did well, and always corrects what precipitancy did amiss.

My present infelicity, Sir, is to be prevented by an envious distemper of giving you my promised attendance. Yet that I might go as far as my utmost possibilities would permit, in paying my due respects to you, I have sent this to supply my place, and if you will please to permit K. to be my Official, he shall read what I should have spoken.

Sir, I will be bold to tell the World that there is no Gentle­man [Page 8] (placed in the like circum­stances) that can be more cor­dially sollicitous for the interest of true Religion, and the flour­ishing Estate of the Church of England, than your self. No man hath more deeply and heartily bewailed her late wo­ful persecution, nor can any have more solaced himself in the hopes of her rising to her ancient splendor, since the late blessed and miraculous revolu­tion. But providence lets us be witnesses, that even rational hopes sometimes (as to the ex­pected Event) are vain, and that Clouds many times obscure the new-risen Sun. That most fecundant heat which produ­ceth that most deliciously enamel'd Carpet, that we see spread upon the Earth, produ­ceth also Frogs and Serpents, [Page 9] that disturb or make dangerous that repose that men designed or promised themselves upon it. And that most wise, and always just providence of Hea­ven, oftentimes allays the great­est felicities here below, with some ungrateful and vexatious appanages. And thus that great delight that so much longed for comfort, that we may now take in worshipping our God, ac­cording to the Primitive Rules, in the Communion of the Church of England, is now much impaired and imbitter'd by the contemplation of so ma­ny violent Oppositions yet against her, maintained by a multitude of men, whom nei­ther the greatest kindness upon Earth can oblige, nor indeed miracles from Heaven prevail upon to lay aside their Un-Christian [Page 10] and causeless animo­sities.

The searching into the causes of this sad reflection hath been the task that you have now for a considerable time imposed up­on your self, and your Philo­sophical Friends. And I should be injurious to the merits of so good a Person, should I forget one account that you have reli­giously given of this Phaeno­menon, and that hath been fetched from Gods tenderest respects unto this Church; which though appearing perhaps a seeming Paradox to some slight Considerors, yet you have most intelligibly and plainly explica­ted. For a full prosperity doubtless is the most perillous temptation, and a state most dangerous to the design of Re­ligion, and the great interests [Page 11] of Souls. And had we not a full account of this in the dif­ference of Christianity while under its Primitive troubles and persecutions, from what it was when (by the providence of Heaven) it emergeth from un­der these, and flourished in the triumphal Banners of Kings and Emperours; yet you have told us, if we wanted these, we were able to give too great assurance of this to our selves, within the little compass of our own time, having seen those, who, whilst they were under the late per­secution, were exact and regu­lar in all Christian duties, even to the shaming as well as fru­strating the malice of those who sought industriously for some­thing whereof to accuse them, yet since the changing of their conditions, have strangely and [Page 12] sadly miscarried, swerved from their former rules, and grown to harbour and commit prodigi­ous immorallities.

Now the wise and great goodness of God knowing this, may well exercise us still with these afflictions (and that with­out any diminution of its own tenderness) that thereby, that filth and rust may be effectually prevented, which should we lye long in an idle prosperity, we should certainly contract. And the inference from it (I re­member) was religious and pi­ous, that we should not too much repine and murmure a [...] these disappointments of our hopes; but be so far from en­tertaining any ill thoughts of God, as to cast the whole blame upon our own wretched infir­mities, and bless his goodness [Page 13] that hath so mercifully provi­ded against them.

In the pursuit of this subject, and progress our discourses up­on the causes of it, we could not chuse but glance often at the opposite parties, which are indeed the great occasioners of our present disturbances, nor shall they ever be able to free themselves from the guilt of them, what excuses and palia­tions soever they may hope to frame. Now amongst these our thoughts first fixed themselves upon the Antisignani, the Lead­ers of this great dissenting mul­titude; and after several things remarkable in them (which I need not now repeat) it came into our purposes to search for the causes of that very great esteem they are in, and that great Veneration they have [Page 14] from their deluded Proselytes, to whom as very many of those prophetick marks by which the Hereticks of old are signalized by St. Jude, are as pertinently applicable, as if those very per­sons had already antedated the great resurrection; so this par­ticularly that now we mention, the [...], having the persons of their Leaders in a wonderful admiration.

But, Sir, before I enter im­mediately upon this task I have thought it might not be wholly impertinent, to vindicate this enquiry from those Censures, which it will be most sure to meet with from others, when it is once discovered. And two there are that perhaps it may be assaulted withal. Either first, that such an enquiry is useless, and the expence of pre­cious [Page 15] time (though I'll assure you this hath not taken up much) will lye heavy on him that pursues it. Or else second­ly, that it is allready obvious and plain, and he will but hold a Candle to the Sun that en­deavours to account for it.

These are the principal (I am apt to fancy) of any that we need fear; as for any other little petty objections or cla­mours that (its like) these con­cerned persons would raise against it, we will wholly dis­claim and relinquish our Phi­losophy if we be much con­cerned at them.

Now for the assoiling the first of these, I will take liberty to assert, that certainly he is ei­ther a deeply interested person, or a very superficial Speculator, that can have the confidence to owne it.

[Page 16] For first a man without pre­tending any great spirit of pro­phecy may easily foretel, that while they possess this great esteem, they will most easily in­fluence their people how they please. Sir, it is a great truth, That the people generally judge by their affections rather than their judgments, and those whom they admire and reverence, they commonly pay an impli­cite Faith to all their placits; they will seldom be at the pains or leisure of examining things in their naked garbs, but usu­ally go some nearer and easier way, and pass sentence upon them as they comply with, or dissent from their passions, and humours, and inclinations, or some external interests. And nothing is more easie to observe than this, viz. what a mighty [Page 17] influence the reputation of a speaker hath, in raising a ready admittance for what he deli­vers, into the minds of men; whilst he that labours under prejudices, and encounters with a prepossessing disrespect, shall be little or not at all regarded in what he speaks, though he were as Eloquent as Tully. The same things delivered by dif­ferent persons are very diffe­rently resented; Nay, many times a jejune and flat discourse from one, men love, shall be mightily cryed up, before the most excellent compositions of one whom they value not.

And indeed, Sir, it requires no mean stock of Philosophy, for a man to free himself from such prepossessions, and to be able to receive a truth equally from all men. Even the Spar­tan [Page 18] Lords, as wise and as grave as they were, yet if an useful truth were delivered by any of an ill repute, would have it repeated by one of a better esteem; as if truth were not equally so from any men, but owed it's acceptableness to the reputation and credit of him that spake it.

And therefore secondly, one of the surest ways and methods to reclaim their followers, will be by taking of them off from this high esteem of their Lea­ders, and while that remains fixed, there will be little hopes of success by any other endea­vour: In vain shall you en­deavour to perswade men to disbelieve or abandon those, whom they have so dear an esteem and respect for; it will be too difficult a task to bring [Page 19] them to believe, that those they so highly reverence, will ever be so basely unworthy, as to teach them untruths, or lead them into perdition. No, No, their love expects and hopes for other returns, and better usage from them.

And this (I am apt to be­lieve) will be sufficient to se­cure this undertaking from this imputation, at least in all so­ber and unprejudiced persons esteem. I doubt not but these men will cry out, we might have been better employed, and have exercised our deep reasonings (for in such terms I expect their Sarcasms) in more profitable and useful Theories. But so have I heard malefactors condemn and rail at the active­ness of their pursuers, and as­sert they might have been more [Page 20] profitably employed than in their discovery and apprehen­sion; while others have ap­plauded and commended it as hugely conducive to the weal­publick. And certainly those that consider this to be one great cause and Origine of our present distempers, will think the endeavouring to obstruct it a very charitable design, and hugely contributive to the Peace of the Church. And I can sincerely witness that a sense of this was the only reason of this enquiry.

Nor Secondly, Is it any so very obvious and palpable a thing, as some would perhaps be apt to perswade us, but may very well require the pains of a close Enquiror, rightly to state the reasons of it. And truly among the Ordinary Oc­currences [Page 21] of things that we commonly converse withal, ve­ry few seem more odd and strange: For let us a little while, if you please, stay to examine the reasons, that in such cases are commonly obvi­ous, and which the Patrons of this second objection, doubtless would readily fix upon, and as­sign as the reasons of what we enquire now about.

I will examine some of the principal ones, and endeavour to let you see, how wide they are in assigning any of them.

1. The first shall be the great learning of these dissenting per­sons, these great men. This you know, Sir, is naturally ac­counted a very great adorn­ment to any person, and con­sequently renders him [...], some great one, in the esteem [Page 22] and thoughts of others. If we should narrowly search into the artifices and methods by which men have attain'd to honour and renown in the World, we should quickly be able to assert, that Valour and Learning have been the chief: these have been the two great Engines by which men of brisker mettle have lif­ted up themselves above the rest of their brethren, and at­tained to shine in higher Orbs than they.

I am not concerned either to discourse of the first of these (though perhaps some would say that they approved them­selves good at the Sword) or to arbitrate on which side the degree of merit seems to re­main; whether the Cedant ar­ma togae, may be a Text authen­tick. Or whether the Sword be [Page 23] not of solid and lasting metal, while the Pen is but the excre­scence of a rude Soul. It will be more pertinent to remem­ber you, how successful a re­putation for the latter, hath been to the Heathen Priests of old in conciliating a reverence for them, from their poor blind ignorant Proselytes, and how very sensible those men were that this alone was the secure way to confirm them in this gainful veneration. Therefore were the Heathen abdyta so in­dustriously concealed from vul­gar notice, and not a man ad­mitted into their mysteries till after several years probation and study: As if no mean stock of Learning were needful for a Priest. And those few that we read of admitted into these arcana in any other method, [Page 24] were yet all of them persons whom common fame reported for great Scholars. And truly if I should remark to you how well the Gentlemen in Black beyond the Seas (I mean the Priests of the Romish party) understand this and how the great and only ground of their esteem and veneration among the admiring multitude, is their industrious endeavour by all means to preserve them sensible of their own great Ignorance, and their Leaders great Know­ledge: I should add another consideration to let you see how mightily powerful, a repute for learning is to obtain a venera­tion among the multitude.

If this therefore were so eminent in these leading per­sons, if they alone were the Masters in Israel; then I con­fess [Page 25] the wonder were less, and the evidence of this might su­perseed all further enquiry, and demonstrate it to be but imper­tinently busie. But, Sir, I am willing to have so much charity for these men, as to believe they are not so much Pharisees (in this respect also) as to stile all men but themselves, the popu­lus terrae, qui nescit legem. And truly they would go near to exceed the Pharisaick haughti­ness, if they quite deny their brethren of the Church of Eng­land any share with them in this Jewel, nay would be much prouder than I dare judge them to be, if they grant not these the right hand of fellowship.

I am far from aspersing them al as Fools and Idiots, I know some not unworthy to be rank­ed with the learned; but I think [Page 26] I know some others, that have very little, but either a diffe­rent garb, or a greater stock of boldness and confidence (some would give it a worse name) to difference them from the sil­liest Woman among the croud of all their Proselytes. And I am prone to think, that I could make some men blush (but that they have abandon'd modesty) if I should tell you, that despair of ever attaining any considerable preferment in the Church, arising from the consciousness of their own mean parts, hath been the great im­pellent with some men to set up in Conventicles, and offer themselves Leaders of the Fa­ctions. But I content my self to observe, that learning cannot be the cause of this veneration, for others both truly are, and [Page 27] are acknowledged generally to be as learned as (or more than) they are. And indeed it might most justly afflict us with great sorrow, if there were either no Saints but amongst the Phi­listines, or no Seers but those that dwelt at Ekron.

2. Another amongst the com­mon ordinary attractives of respect and love, is a charming benignity of conversation. No­thing is more evident than this same; the Courtier commonly outgoes the Scholar here, and you shall see men that have but studied, and are exact in the little modes and arts of plea­sant and obliging converse with men, charm their affections, and endear their Respects; whilst others, though never so well accomplished and meriting otherwise, shall yet for want of [Page 28] this, be cast off, and passed by as rude or deserving at least but a common esteem.

Now, Sir, I imagine, you ghess very little pains will be required to shew that these men are none of them Masters of the Ceremonies, nor the only endeavourers of men by a plea­sing converse; that they are Masters exactly skill'd in all the cunning Arts of close insi­nuation, will be easily granted them by any; but those of the Jesuitical Faction, who may very reasonably pretend to be their equals, if not Masters in this, as well as in some other procedures. But as for their outward converse, generally no men are more supercillious and Stoical than they, nor more regardless of civilly giving res­pect to others. And indeed it [Page 29] were something strange if they should, for mens Opinions and Principles in Religion do mightily influence their man­ners in conversation, and it will be rarely seenthat a man who is engaged upon a rigid censuring and condemning of others, is over-affable, and courteous, and obliging to his own: But these things ferment and sour his common carriage and deport­ment, and for the most part render it austere, proud, and harsh. I could easily give light to this observation from the Platonists and Stoicks in the Heathen World, or (to come something closer) in the diffe­rent tempers of the Remon­strants, and the Disciples of the Idolized man of Geneva. What Calvin's temper was, to out­ward common civility, poor [Page 30] Castellio can tell you from sad Experience; and truly I wish I could not also tell you, that he hath a great many Disciples, the chief of these persons that we are discoursing of. Now truly it will be no great wonder to see those men not very affable and endearing in their common carriage, who have infected their heads, by entertaining so harsh a notion of God Al­mighty, as to imagine him to be the Author of the horrible decretum. They may very well be austere and unpleasant in their carriage to men, who think they herein but imitate the God they adore.

3. Another thing that might gain them a repute, would be the successful managing and maintaining of the beloved cause; if they were victorious [Page 31] here, then 'twere no wonder if they obtained Ovation, or any more splendid triumph among their people: If they had Captivated the Ark of Israel, or brought it's God as a spoil to offer unto their Dagon, then we could not wonder to see the streets of Gath doing them honour, nor to hear the Daughters of Askalon singing their [...].

For this (all men know) is indeed a very great endearing of a person to his party; he that brings men victory shall be mightily honoured by them, let him be what he will in other respects. Consonantly to which, we shall find that all victorious Captains in the World have been entertained at their re­turns with joy and honour, and that not only among the barba­rous [Page 32] Nations, but the refined Grecians, and grave Romans; nay if David be victorious a­gainst the Philistines, the Virgins of Israel will sing his triumph.

But, Sir, I dare trust you or any impartial person whatso­ever to umpire the contest, and tell who hath the better of the Battel. Any intelligent and un­biass'd judge will easily and readily give sentence against them. Who seeth not how often, and how shamefully they have been non-plust and bafled? who cannot tell you the miserable sad shifts they have been put upon, to give but any tollerable kind of colour to their cause, that every Idiot may not perceive it ruin'd and undone? Let me see the man that ever yet found Hooker to any purpose answered. And how vain and fruitless have the [Page 33] late attempts of Dr. Owen been against (that wonder of his Age) Dr. Parker. Who seeth not the main cause wholly neg­lected as invincible, while all the assaults are only made against the mistaken and mis­represented title of the Book, or some other little things that are but accidental and beside the main matter? And yet this (we have heard) hath been cryed up as a full answer by some of the party. But cer­tainly 'tis by the same figure, that he that thinks he hath sur­prised a few Scouts, may be said to have Conquered the whole Army; or in the same sense as the late King was reported overcome, and routed, when he disarm'd the Forces of Essex in the West. Certainly if this be all the Champions that they [Page 34] have, or all the force of that Champion (and I'll do him the right to think they have not a better) the Dr. needs not much fear his being overcome, unless perhaps they have some other way of contending, which they hope may be more likely to prevail, as now we see the Scene is changed, he that could not be disputed and argued out of his assertion, must now be laughed and jested out of it; what the grave Doctor could not do, the Jester is set on to Essay, the Jack-Pudding is set up in the Room of his Master, and the Monkey 'tis hoped may once again prove the abler Phy­sician. From sober words it's come to downright raillery, and him whom they could not fairly conquer, yet at least they'l curse and scould at. But if this [Page 35] be a victory let the Cock clap his Wings and crow as loud as he pleaseth. Who that's wise seeth not in this the desperate­ness of a sinking cause, and an acknowledged inabillity of ever fairly maintaining it? this is the plain tell-tale of an im­potent and enraged passion. If they have no spears now, but bitter words, they'l not much (I hope) wound their Enemy; if these be all the Arrows they have, let them shoot and spare not, they'l do the adversary lit­tle injury, but like the Parthian Darts shot in anger against the sun, fall with the greater force & virulency upon their own heads.

And now, Sir, I am freed from these preliminary ob­jections, and at leisure to come to a more close pursuit of our theam. I find nothing more [Page 36] in the way to hinder me from proceeding to a direct search into the causes of this affair. I shall assign four or five things, which (when a little fully con­sidered) may be supposed to have an influence on this matter.

1. The first great cause th [...] I shall venture to assign hereof shall be this. A preaching up of an empty, formal, Notional kind of Religion, and causing and en­couraging men to build their hopes of Heaven upon very easie and pleasing conditions. If I can demonstrate these Leaders to be guilty of this, I shall need be at very little pains to shew you, that even naturally they will be admired and honoured by their followers.

For first, all men greatly de­sire Heaven and its happiness, [Page 37] especially all men that have any tincture of Religion. For Re­ligion being founded upon these two prime Postulata's, the Being of a God and the Immortality of the Soul, the very design of it is to instruct us how we may acceptably serve the one, and secure (not only the present but chiefly) the future felicity of the other. So that mens ta­king up a profession of any Re­ligion, is an evident Declara­tion of their desires of a future happiness, which all men call the felicity of Heaven, though they differ very much in the description, and character, and account that they give of it, and of the nature of its enjoy­ments. And for those that have taken upon themselves the pro­fession of that only excellent Religion, which from its great [Page 38] Founder and Author is called Christian, and are but in any tollerable measure instructed in the Principles of the same, for these to covet Heaven, and the future glory thereof will not appear very strange to any that considers the endearing ac­count and description that therein is given us of it. Indeed the nature of it is so very ex­cellent, so adapted to the sa­tisfaction of a rational Soul; the degrees and measures of it are so very large, so fully com­mensurate to all the vastest ca­pacities, the most enlarged and craving desires of that Soul, that he must needs forgo him­self, cast off all natural affection to his own being, turn savage and barbarous to his own na­ture, and be guilty of the gross­est Misanthropy imaginable, [Page 39] that doth not ambition, and covet, that [...] (as the Apostle most Rhetorically terms it) that weight of glory, that transcendant felicity, that no Hyperbole can possibly reach the measure of. Indeed we may with all safety assert, that the only bare naming of such a fe­licity, is sufficient to excite the desires and longings of the Soul after it. When the will hath any excellent thing made known unto it, there will need very little more complement­ing or perswading it into a de­sire of it, than you would need to use to a pressing hunger, or an hydropick thirst, when those things were before them that they so gasped after. In short, that man must needs be brutish, more sottishly sensual than that [Page 40] great instance of sensuality Esau, who doth not desire this great blessing of his Heavenly Father; and he comes much short of the self-love even of the Aramitish Sorcerer that de­sires not to dye the death of the righteous, and that his latter end may be like unto his.—But sure there needs no great quest­ioning this truth.

And secondly, it is as certain and evident, that as all men desire Heaven, so most men de­sire it upon the easiest terms, and least offensive conditions that may be: As it is with the Merchants of Earth, so 'tis na­turally with those that pretend to traffick for Heaven, they would all gladly have very good pennyworths, buy as cheap as is possible, be at as little pains and labour for Hea­ven [Page 41] as may be. And truly the humour of most men is such, that if God will not give them Heaven, if he will not freely bestow it upon them for no­thing, he may keep it himself, for their parts, they'l never buy so dear a purchase. And as for the rest that seem something better than these, that perhaps may be induced to grant a ne­cessity of doing something on our parts, yet the less that is, the better they are pleased; if they must bear any Yoak, by all means it must be light and ea­sie; if it chance to grate or press ruggedly, if it excoriate and cause pain, if it cross any lust, if it retrench any sensual­lity, if it fairly consist not with the projected interest, if it re­strain any wanton exorbitancy; alas! it's not at all fit for these [Page 42] mens shoulders, it comports not with their Complexions, and is much too harsh for these mens tender constitutions. If it call for the amputation of a beloved Member, if it require the dis­carding of an Espoused Hero­dias, it appears savage and cruel in these mens esteem, and they have a Text against it, which shall be suborned to patronize their refusal to obey it. Master spare thy self, these things shall not happen unto thee. And for the man that deals honestly with them, and roundly tells them, that without holiness they but in vain expect to see God, that he only is our great Ma­sters true Disciple, that doth whatsoever he commands him: alas! this man shall be looked upon under the same notion that our blessed Saviour was [Page 43] by the Demoniacks in the Gos­pel, one that comes [...], unseasonably to trouble, and disturb their thoughts, and shall be as ungrateful to them as a Tormentor.

But he that can reconcile Pa­ris and Paradise, and render their sensual lives and great hopes consistent; he that can sing one of the Songs of Sion to a wicked Babylonian, that can preach up a possibility of leap­ing out of a Dalilah's lap into the Bosom of Abraham; Oh no man hits their humour like this man. Omne tulit punctum qui miscuit utile dulci. Saith the ancient Adage and be confident 'tis so in this instance. He that will undertake to find out a way how the pleasant and good things here, may be secure of the better that shall be here­after. [Page 44] How the merriments of the flesh shall hereafter conti­nue, and commence raptural exultations and joys of the Spi­rit. He that can take the bunch off the unjust rich Camels back, and smooth it so, as easily to pass through the Eye of the Heavenly Needle. He that can cut the Gordian knot of duty, and solve the Aenigm how a man may be glorious hereafter, without being vertuous here; this man shall be the honoured Oedipus, this shall be the Apollo whose Altars shall never be without incense; this man shall be the Alexander whose Troops of adoring followers shall all­ways be full.

We may without any great fear of censure, take upon us to tell those that deny these things, that they are unacquain­ted [Page 45] with the humours of men, have lived like so many Reclu­ses in Caves or Rocks, where they have come into no famil­liarity with things like them­selves, yea that they are per­fect strangers perhaps to their own tempers.

And perhaps it may not be impertinent to the present sub­ject, to remark to you, how plainly this humour still be­trayed and discover'd it self in Gods chosen people of old; according to those Memoirs that the Holy Ghost hath given us of them in those sacred in­spirations of the Old Testa­ment. You may (with a very little considering of them) dis­cover, that the great business of the holy Prophets, was still to beat down this fancy, and con­vince them of a necessity of [Page 46] moral righteousness, in order to true happiness; to assure them that a few easie ritual ob­servances was not all they were to regard; and that the Cere­monial sanctity was nothing worth in Gods esteem, without the moral purity. And a very little conversing with those holy Histories will let you see, what entertainment these good men commonly found for this truth and plainness. They were ha­ted as Enemies, and pursued as disturbers of their peace, a Pri­son or worse was sure to be the fate of him, that cryed not still go up and prosper. Alas these things hit not their humours, these were not stories comply­ing with their tempers, and therefore the Preachers of them were sure to find no very good entertainment amongst them. [Page 47] This the Royal Prophet Isaiah (we shall find) takes the liberty freely to tell them, Cap. 30. 10. 11. Which say to the Seers see not, and to the Prophets, Prophesie not unto us right things; speak unto us smooth things, Prophesie deceits, go ye out of the way, turn aside out of the path: cause the holy one of Israel to cease from before us. Which words (without the assistance of any Comment) discover to us how little these people loved duty, how much they desired to be indulged and soothed up in their immoralities; to have Peace, Peace cryed to them, notwithstanding all their vici­ousness; and how the only way to be respected by them was to comply with their humours and beloved carnallities. And if you'l please to consult the Pro­phet [Page 48] Micah, Chap. 2. v. 11. You'll find him charging them plainly with the same thing also. If a man walking in the spirit and falshood, do lye, saying I will prophesie unto thee of Wine and strong drink. He shall even be the Prophet of this people. No mat­ter at all how true or false the Prophets words were, if they were but oily and smooth, if they did but favour or counte­nance the beloved sensuality; there was no man like him: this should be their beloved Pro­phet. And consonantly to this you will find, that the false Prophets easily perceived this humour, by all means comply­ed with it, and hereby ob­tained an esteem and venerati­on above any of the Prophets of the Lord. One Zedekiah with these turns should push a [Page 49] thousand Micajah's out of all esteem with Ahab and his people. And that this was the gainful practice of these deceivers, we are assured; therefore are they represented to us, as men that cryed, Peace, Peace, when their was no Peace. Thus they soothed and flattered the people, and the people largely rewarded them again, and there was no Trade in Israel sure to bring in more profit, than the sowing Pillows to mens Elbows, and preaching up Doctrines that brought them ease, and yet promised them happiness.

And if we a little further continue our course with these holy Writings, and come to the New Testament, we shall soon discover, that this also was the method by which the Pharisees, those great Doctors in Israel, [Page 50] obtained such a veneration a­mongst the multitude: For though it must not be denied them, that they were extreamly strict and even critically austere in their carriage, yet this may safely be added, that all this strictness which they preached up, or practised, was only in very little, and very easie in­stances, such as were far enough short of any painful austerities, and might well enough consist with, and be performed by the most carnal and sensual Com­plexions. For what great vio­lence was offer'd to the adored Mammon by tything a sprig of Mint, or a Pint of Cummin-seed? little loss could result from hence to the estate; and who would not readily be just in these minute things that he might neglect it in greater? [Page 51] What great austerity in fasting twice a week, so that a Feast might be allowed to their lusts all the days beside? What great difficulty in a long Prayer, while that would presently be recompensed with the Widows House? What great hardship in washing before meat, while the Soul was freely left to it's un­cleanness? What great unplea­santness in always washing when they had been in the Market, all the while they brought thence such good pennyworths? What course could be less con­trary or afflicting to a scornful Pride, than to take care never to eat with Publicans and Sin­ners? And certainly the wear­ing broad Philacteries, was no such mighty act of mortificati­on, but could well enough con­sist with casting Gods Laws be­hind [Page 52] their backs. Now no men were ever surer of esteem and honour from the multitude than these were; no men ever hit upon a more certain way to be admired than they. For as strictness doth well, so if it be but in easie small things, it pleaseth too. This exactly suits with a man's humour; for while the one (i. e. strictness) may a little quiet his Conscience, so it being but in the other (i. e. small trifling things) secures his other interests also. This ex­cellent knack both assures him a kind of Peace, and yet offers no violence at all to his most vicious propensities.

And now if after all these evidences, you'll give me leave to add one conjecture I will tell you, that if all the causes why St. James his Epistle was so [Page 53] long disputed, and with so much difficulty at last acknowledged for Canonical, were closely in­spected, I have often thought that something relishing of this humour, would be found among them. The Solifidian Errour had taken deep rooting, and made a large spread (you know) allready, in the followers of Simon the Magician and others, and possibly some dregs of it, might be in some others that wore the visor of true Catho­licks. Now, Sir, these persons very well knew that they had some little shew and appearance of ground for this so pleasing and bewitching a Doctrine, from the acknowledged Epistles of the great Doctor and Apostle of the Gentiles, or at least there was something in them, that might easily be suborned to [Page 54] countenance the same: whereas now they must for ever quit, and have no tollerable Salvo or Argument for it: it being most clearly and irrefragably con­demned by this most excellent and needful Epistle.

And now, Sir, if these persons (we have been discoursing about) be not guilty of this fraud, if they have not trod­den in this path; I will dare to tell you, that none ever were or did. No men have more fearfully corrupted Christianity, nor debauched it to the patro­nizing of wickedness and vice; No persons ever preached up a possibility of Salvation upon easier terms; No men have ever given people ground to hope for the Salvation of the Spirit, with less pain and trou­ble to the flesh than these men have done.

[Page 55] I do not intend to stay only upon the Antinomians, and those various Mad-Sects that have sprung from them; for here plain evidence of the fact renders needless any further de­positions. Never did Hell vent an errour more pleasing to car­nallity, than this, which at once evacuates the whole law of God, and declaims against any necessity of obedience to it: Enervates all exhortations and motives to virtue, under pre­tence of a spiritual freedom; and deliverance from any bon­dage at all.

And with the like brevity I purpose to pass over the late sprung up and doting Sect among us, called Quakers, and their Leaders; men who have calculated a Doctrine much what to the same Meridian, [Page 56] that have taught people to cast off all respect to the Law of God, as being but the Law of a carnal Commandment, (say they) and wholly to give up themselves to the conduct and guidance of a light within; than which, there was never a fairer inlet offer'd to the spirit of de­lusion, nor an opportunity gi­ven to carnallity to consult it's own ease and safety, in de­bauching the natural Light of Conscience, and putting the reins into the hands and power of Interest and Passion, to corrupt and over-rule the di­ctates of Reason as themselves please.

Neither do I intend to stay you any longer, with the consi­deration of the Anabaptist and his crew. When I shall but only have mention'd that doctrine of [Page 57] theirs, that Dominion is sounded in Grace; that the wicked of the World have no right nor title to any thing they possess or enjoy, but may very justly be dispossessed thereof by the Saints, who alone are the Heirs of this World, as well as of that to come; you will easily perceive what a pleasant Do­ctrine this is; how subservient to their own interests (for they alone are these Saints) and worldly designs, and how whol­ly destructive of all Equity, and Justice, and Charity in the World.

But I shall stay you a little longer with the two more con­siderable and formidable sorts of dissenters amongst us, who though more sound and Ortho­dox in many things, yet (I doubt) will scarcely crush this [Page 58] guilt off their hands, nor ap­prove themselves innocent in this matter.

I will not here inlarge in shewing you, how they have dishonour'd the Christian Reli­gion and brought a scorn upon it, in the sight of the World, by making it a stalking Horse to the most unjust designs, and a Cloak to cover the most hor­rid impieties and immoralities that the Sun ever beheld acted upon the Stage of any Christian Kingdom; nay, that a modest Heathen would have blushed at and detested. Nor will I here take notice what a wretched in­fluence this carriage of theirs hath had upon the Opinions and practices of too many among us; how Atheism hath enter'd in at this door, men naturally casting off all honourable [Page 59] thoughts of Religion, when they have observed these great­est pretenders to it, use it only as a Cloak of maliciousness.

I shall pass all these suggesti­ons only with this wish, That the thoughts of these things may set close upon these mens Souls and Consciences. That which I am more directly con­cerned in, is to demonstrate my Assertion, That these men have introduced into the World a Notional Religion, and preach­ed up a possibility of Salvation, upon very easie and pleasing Conditions. And this I shall endeavour to do by two Medi­ums and Arguments.

1. First▪ I could easily refer you to many of their printed Books and Sermons, in which it would be a very easie task to remark to you several things, [Page 60] which would clearly convince them to be men that regard not so much to preach the truth in sincerity, as to gull their Audi­tors into an high esteem and ad­miration of them, by the plea­sant Notions that they treat them withal. But, Sir, our late reading the Excellent Author of the Friendly Debate will spare me (I think) that pains, since the memory of those instances is yet I suppose fresh with you. I shall therefore only propose this to you or any other that will but read those things: Whether ever any things were more plainly contrived to please the flesh; to bolster up mens hopes of Heaven upon ea­sier terms, to decry and dispa­rage the narrow way of obe­dience to Christs commands, and indeed to supercede wholly [Page 61] any necessity of regarding any Evangelical Precepts? He that but considers the inferences that the Preacher there makes from that Text, Isah. 40. 11. He shall feed his flock like a Sheepherd, he shall gather the Lambs with his arm, and carry them in his bo­som, and shall gently lead those that are with young; which Text yet he is not affraid to say the spirit of Christ brought to his hands, and that his Soul had tasted much sweetness by what Christ gave in upon that sub­ject.

I say, he that but reads that stuff, I know not presently whe­ther I should fay, it will more tempt his Gravity to smile, or excite his Passion to bewail the misery of those, that shall so at­tend to such an Impostor, and the infelicity of the times where­in [Page 62] such shall be permitted to infect and poison peoples Souls. Would ever any but a Madman, or worse, have given encou­ragement to people to come full of sin and wickedness unto Christ? and proclaimed his readiness of accepting all that can but cry Meih, though ne­ver such great Whores or swell'd with wickedness? What excel­lent interpretations the flesh will make of such illation, is too too easie to predict. And indeed the effects have answer'd the probabilities; men have learned an art of believing they shall be saved and accepted by Christ, if they can but hope lustily, though they be never so notorious workers of ini­quity; nay the bigger they are with sin, the more acceptable they shall be to him. And lit­tle [Page 63] better Inferences can be made from that other so famed a person, that the same Author instanceth in: For Gods sake tell me, what sense can be made of all that canting, of running to the Promise, and sucking of the Promise, and lying flat upon the Promise, when there's not one word of attending to the condition of it, so much as hin­ted. Or what inference (I pray) can be drawn from it, but this? that if a person can have but the courage, to venture boldly upon a promise without more ado, he shall be accepted by Christ Jesus?

There is no doubt, Sir, but these precious promises are the Christian's great Treasure, his stay and his Comfort. But surely he that honestly directs people to affiance in them, should in­form [Page 64] them that these are but conditionals, and 'tis folly to expect the performance, with­out regarding the terms upon which that is made: that it will be found at last a damning Adultery, to hug and caress the promises, while men regard not at all the Precepts, but wil­lingly pass them by, and leave them to neglect and oblivion.

Now, Sir, that these things are truly and justly charged upon these persons, that Au­thor makes sure and evident, by referring to the very Book, and page wherein such things and words are found. And if any man require more in­stances of this fact, I could ea­sily quote him, men of great re­putation among them at this day, who either are yet alive, or whose memory is held pre­cious [Page 65] by them. But because I intend but a Letter to you and not a Treatise, an hours diver­tisement upon this subject and no more. I shall pass the instan­cing at large in so many printed Sermons and licensed Books of theirs, as I easily could. And

2. Secondly propose to your thoughts, and your Companies notice, the consideration of some remarkable Doctrines that lye sparsedly up and down in these Books.

And first what think you of the great pains some have taken in perswading people to look to their election? and endeavour by all means to secure that in the first place? and of the great motive added to enforce this perswasion? viz▪ Because then their greatest work is done in a manner, their great fear is over, [Page 66] for then they are safe; they need never doubt any danger of falling away; they need not be further troubled, for their sins shall not, nay cannot pre­judice them, and however it is at present, yet the event at last will be certainly joyful.

I condemn not all preaching about this matter, but I would have it done in the Apostolical method: first, mind people of their calling, perswade them to adorn that, to walk answerable to the rules and purposes of that, and then tell them if you please, that by this means they shall assure their election. Let them not trouble themselves so much to pry into Gods secrets, as betake themselves to their own duty. He that walketh humbly with his God, and through his Grace continueth [Page 67] in the paths of Mercy, and Righteousness, let him not doubt, but he shall be safe, and his name found written in the Book of Life.

This procedure were Christi­an and honest, when the other is directly conducive; first to nourish a needles curiosity, and bold groundless presumption, and afterwards to cause a care­less remissness about any thing further.

But I wish this were the worst, they were chargable withal. What think you of the accounts we have from these men of the business of justification, by a bare empty Faith? a Faith that is to do no more but barely ac­cept of Christ, and boldly lay hold on his Salvation, and strongly believe it self justi­fied? How often have you heard [Page 68] that abused Text of St. Paul, Rom. 4. 5. Suborned to patro­nize and defend this loose Do­ctrine? He that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted for righteousness. What wild and horrible inferences have we known made from these words? How often have we heard the Faith of Abraham, in that particular act of it, the believing against Hope, made a pattern and president of the Faith that justifieth? and this inference made from it, that a man must believe to be par­don'd even against Hope, i. e. He must firmly believe he shall enjoy all the blessed priviledges of Christs Incarnation, Passion, Resurrection, and Intercession against all imaginable probabi­lities; contrary to all rational [Page 69] grounds of Hope, and indeed wholly contrary to all the fixed Orders and Laws of Christ Je­sus: As if that Faith that could believe impossibilities were the the only saving one. If this be true, what can the most sen­sual Sinner desire more? who is he that will breathe after an active Faith, such an one as is to work by Love? which the same Apostle calls keeping Christs Commands, and with­out which he counts all Faith vain and damning. And indeed he is told by these men, that such a Faith is needless, all the work of Faith is only to be­lieve that Christ hath done all for him. You know the Book in which these things are [...] asserted, and if any require it, I shall quote the place of it, and yet this Book is printed [Page 70] with the particular commen­dams of Mr. Caryll, Mr. Bur­roughs, Mr. Stronge, Mr. Sprigge, and Mr. Prittie, all of them considerable persons in their Party; and I cannot omit re­minding of you, what an ho­nourable Title it hath usur­ped: no worse I assure you than the Marrow of modern Di­vinity.

And Consonant to this Te­net, you will find some other pieces of these Mens Divinity, as that, (for Example) That good Works, Holiness of Life, the Vow of Obedience, &c. are not at all necessary as to the business of procuring Salvati­on; But yet indeed (for meer shame will force them to say something here) they will fol­low in the justified person by way of gratitude, and upon [Page 71] that account the man is obliged to them; but otherwise the great benefit depends not at all upon them, but is allready, be­fore any of these things can be thought on, done for him. Just as the ten Lepers (you know) were equally cured, though but one returned to give thanks to his Physitian. And truly, Sir, if this Doctrine be allowed; if all the obligation to holiness be only ingenuity, Let men be but assured that this cure shall be wrought for them, Leave but the return unto their gene­rosity, and I dare secure you, the odds shall still continue, and for one civil and grateful Sama­ritane, there shall allways be (at least) nine unthankful Jews.

And no very great matter if there be so, for in these mens Opinions even this ingratitude [Page 72] shall fix no great guilt upon the man, nor at all hazard his dam­nation. And what do you think the reason is? why a goodly one truly; God seeth no fins in his people, and this is maintain­ed from the words of the Ea­stern Conjurer, he hath not be­held Iniquity in Jacob, nor per­verseness in Israel. And upon this account it cometh to pass, that the grossest acts of wick­edness, such as in another man deserves no favourabler a Cha­racter than damning impieties; yet, when committed by those that can by this Faith believe themselves Saints, shall pass under the fine name, of the Saints infirmities, unavoidable slips, and such as the lap of Christs merciful Mantle will ea­sily cover, and conceal from the eyes of his Heavenly Fa­ther. [Page 73] And here I cannot for­bear transcribing to you one passage out of the lately men­tion'd Book. You shall find the good Evangelista instructing his Neophytus in these words. ‘In case you be at any time by reason of the weakness of your Faith, and strength of your temptations, drawn aside, and prevailed with to transgress any of Christs Com­mandments, beware you do not thereupon take occasion to call Christs love to you in­to question, but believe as firmly, that he loveth you as dearly as he did before you thus transgressed: for this is a certain Truth: As no good in you, or done by you, did, or can move Christ to love you the more, so no evil in you, or done by you, can [Page 74] move him to love you the less.’ I pray, Sir, tell me, is not here an excellent Evangelist? I dare assure you none of all the four in our Bibles are like him: in­deed these words need no Com­ment, it will puzle the Devil to invent plainer, or those that shall more strongly nourish pro­faneness and presumption. These will easily reconcile Saintship and the grossest impieties, and render men prone to believe, that the most detestable Crimes cannot blot their evidences for Heaven; seeing these may be but the stains of beloved Sons. And, Sir, if you consult the 39th. page of the Evangelium Armatum, you'll find the Au­thor quoting the words of a greater person among these men, than ever the Author of that Book was, whose asserti­ons [Page 75] there, can by no art what­ever be construed to any better sense, than the former. Where, Drunkenness, nay this often re­peated, Lying, rash Unchristian Rayling, Disobedience to Su­periours, Schism, Sacriledge (i. e. wronging the Church) are asserted to be consistent with true grace, and competent to a truly godly person. Nay a man must exceed Peter's Perjury, Lot's Drunkenness and repeated Incest, Solomon's gross Idola­tries, and strange uncleanness with 700. Wives and 300. Con­cubines, or else not merit the name of a notorious ungodly person. And now, Sir, if these things be true the Daughters of Gath may well dance, no Phi­listine needs fear the divine vengeance. These things are evidences too clear of what I [Page 76] contend for; and yet (if you'll promise to have patience) I'll cast in some others more. And what say you to this Doctrine in the first place. That a man may safely follow Providence contrary to some known Pre­cepts? and that God many times calls his people, by some sig­nal acts of his Providence to follow him in untrodden ways, nay prohibited paths? No con­sequence was ever safelier drawn from any position, than this may from this Doctrine, viz. that it is lawful and just to venture upon a forbidden action, when Providence of­fers a fair and safe opportunity, and a promising success. What is this but even the old Pagan Maxim, that even Tully him­self detests. Prosperum scelus vo­catur virtus? and God must [Page 77] needs be thought to approve that, which in his wise Provi­dence he is pleased to permit to attain success. How often have we been told (in some solemn Sermons of Thanksgiving be­fore the late long Parliament) by those great Masters in Israel (for none else ever preached before them at such times) that now God had plainly decided the controversie, and all might see (but the obstinately blind) who had the juster part of the quarrel. You will find the Learned Hammond purposely writing a Treatise against this fancy, and all men might see that there was a cause, the Do­ctor did not feign an Antagonist to combat withal; for this Go­liah had challenged all the Ar­mies of Israel. Now certainly, Sir, it must needs appear very [Page 78] strange, that those men who had not only renounced Hea­thenism, but undertook to re­form the very best reformation of Christian Religion, should yet so plainly discover them­selves to be Turks and Pagans, as they did in this instance. Who, by vertue of this Do­ctrine, may not warrantably undertake any thing, that he hath any tollerable hopes of be­ing able to perform? this will secure and justifie the violati­on of all Law, all Justice, all Equity, where a great advan­tage seems to encourage. Nei­ther need any of these mens Proselytes doubt whether he may make this illation or no; for even these his Leaders have made it for him, and warranted his Logick in it. You have heard of one of them encou­raging [Page 79] the Parliament and City to those facinorious barbarities, in these words. ‘Let no Law hinder you, si jus violandum, if Law be broken, it is for a Crown, and therefore for Re­ligion.’ As if success in that would hallow any immoralities done for it, and that it was but weakly said of Job, that men might not lye and speak wick­edly for God. And again, ‘That which is best, though Evil, will be counted good after Reformation as he is counted innocent who es­capes at tryal.’ No matter though the action be never so evil now, yet when it hath at­tained it's designed end, it will be allowed and praised.

Give me leave, Sir, to ac­quaint you with another pretty invention of these Casuists, than [Page 80] which the mystery of Jesuitism never invented a neater, to warrant any vice; it's a distin­ction of the great Marshall's, be­fore the House of Peers. The question proposed is about the legality of taking up Arms, i. e. against the King, for that's the intent of it. He had been ac­quainting them with the suc­cessfulness of the Churches Weapons of old, Prayers and Tears, &c. from which he brings in the doubting Christi­an as taking advantage, to ar­gue against the lawfulness of using any other Weapons now. To which he very gravely with a profound dexterity answers, That Christian men might be considered in a double capa­city, as Christians, or as Men. Now as Christians (he grants) it unlawful to use any other [Page 81] arms; but as men they might safely do so. ‘We use no other Weapons than these we have told you of, as we are Christians. These only are proper and peculiar to us as meer Christians; but the Weapons that we enjoy as we are Christians, do not de­prive us of those we enjoy in the capacity of men. And we challenge in this no more, than we might lawfully use, if we were Papists or Turks, if we were Pagans, Jews, or Indians.’ And truly, let me tell you, in this he speaks a great Truth, let men be Turks, Pagans, or Infidels, nay Devils, they can do no worse, in this truly they quite put off the ha­bit of Christians, and shew clearly 'twas the Devil that ap­peared in the Mantle of the [Page 82] Prophet. How happy were all profligate Christians if this Plea or Salvo would hold! what a Fool were he that could not tell God Almighty, that his debaucheries and villanies were not committed by him as a Christian, but as a man? and therefore though the man were culpable, yet the Christian was innocent and might be saved. Tell me soberly, did you ever in all your reading, meet with a Quirk of more mischievous consequence to all the purposes of goodness and vertue? or which might with more ease be extended to the excusing and defending of any or all the grossest anomies, that ever were or could be committed by any that can but call himself a Christian? Well fare thee Mar­shall, say I, thy Disciples may well [Page 83] thank thee, and celebrate thy memory; never man smooth'd the way to Heaven more than thou hast done; never might a Conscience be quieted upon easier terms. Thou shalt never be called more the Geneva Bull (by my consent) that only leads the herd to water; but the Monoceros rather; dip but this Horn into any water; and all may confidently drink of it without fear of poyson; this will make any thing wholesom.

And yet, Sir, as excellent a Salvo as this is for a troubled Conscience, I think I can tell you of another that cometh very little short of it. It is that which the most excellent Au­thor of the decay of Christian Piety among us, hath taken notice of for us. And that it may loose nothing of its na­tive [Page 84] elegancy and weight by my imperfect reporting of it, I shall borrow his own words to express it in. ‘I shall re­fer it to consideration, whe­ther that method that hath been used to quiet some Con­sciences, be not apt to stupi­fie more, when I see one who from his present Reigning Sins, regularly infers the ill­ness of his State, that is yet by his Casuist diverted from that prospect, and bid look back to see whether no part of his life afforded any evi­dence of true Grace, and if he can but remember any such time, is warranted to make that his Epocha from whence to date his infallible assu­rance; is told that that im­mortal Seed though it may be covered, yet cannot be [Page 85] choaked, but will most cer­tainly spring up into eternal life. When I say, I see this easie remedy prescribed to his fears, 'twill be obvious for me to compound my self a re­medy from the same ingredi­ents, to fix my eye upon some mark of Regeneration, which at some time or other I either have, or phancied to have had upon me, and with the stedfast beholding of that, as of the Brazen Serpent, be fortified against all the venom of my fiery lusts. Cast in this one stick, and with it sweeten all the Waters of Marah, secure me against all the bitter ef­fects of my present guilts.’ I need make no addition to this good mans complaint, we shall not need to call in the help of any Augur to tell us, what a fa­tal [Page 86] influence this is probable, nay certain to have upon mens practice. For who is he whose Conscience hath been always so callous, as not sometimes to awake him, and put him upon sorrow and holy resolves? where's the Sinner to be found, whose Paroxisms have been so constant, as never to afford him any lucid intervals? it will be a difficult task to assign any such an one especially when we call to mind, that even a Pharaoh, though the signal instance for hardness of heart (by reason both of his own natural reso­lute wilfulness, and of a fur­ther degree, super-induced up­on that by a just punitive act of God) yet at some times appears as a real Convert, confesseth his Sin, deprecates the justly deserved wrath, promiseth a­mendment [Page 87] for the future, and begs the holy mans Prayers for the obtaining of a blessing. It is scarcely to be imagined, but that the most prodigiously pro­fligate Christian, can call to mind sometimes, in which some better things have forced way into his thoughts. And if he can do this (in these mens Di­vinity) he is safe, the Seed of God remains in him, this may suppress all fears of his present guilt, or future danger, if he can but sit still, and be content, God will in time work his own work, and he may rest assured that he shall at last become an accepted Saint.

But yet this is not so easie a way to conclude a man in the possibility of Saintship, but yet I can represent to you another as easie that will clearly evince [Page 88] the actuality, and prove a man really to be a Saint allready; and that is a stout opposing of Babylon, and seperating from the Communion of Sodom. I will not stay to observe to you that the great Charity of these men could afford no better names than these, not only to Rome, but to their Mother the Church of England. She was spiritual Sodom, the Babylon out of which the Saints were to flee; her Liturgy as bad as the Mass; her Priests, Priests of Baal, and dumb Dogs; all her Ceremonies plain rags of Anti-Christ: and the whole Consti­tution a limb of the Beast, and the mystery of iniquity. That which I am more concerned in, is to let you understand not only what a necessity hath been preached up of opposing this [Page 89] Whore, and flying all Com­munion with her, lest men per­took of her sins; but what great weight hath been laid upon so doing: this hath been sufficient to assure Saintship, and to evince a man an undoubted Child of God. He that could have given but some considera­ble evidence of this, but espe­cially of his having been any way instrumental in pulling down the Walls of this Babylon, of assisting and promoting the Cause, of helping the Lord against the mighty. I say, he that could but produce any evidence of this, in the late Times, needed plead no more for his Canonization. One such Heroick act of piety as this was as effectual to obtain his being cryed up for a holy Saint, amongst these men heretofore, [Page 90] as two or three counterfeit Mi­racles and a large sum beside could be to obtain a mans be­ing Canonized in the Court of Rome.

This was esteemed so meri­torious an act as would (with­out all doubt) attone and ex­piate all other crimes. This ho­ly zeal would not only bring a blessing upon the Phinehas him­self, but entail it also upon his whole House, and obtain it the name of a very godly Family. One signal expression of this love to their poor Sion, would certainly cover a multitude of the greatest Sins. It will be needless and troublesom to you, to refer you to all the pla­ces, in which this is laid down as a sure mark of a Saint, I will only tell you, time was, when no less persons than the great [Page 91] Mr. Love, and Mr. Calamy plea­ded it as marks, the one of his integrity, at his Tryal, and the other of his [...], in his Apology against Mr. Bur­ton. And the Author of the De­bate, you know, offers to make it evident, (and if he did not, another easily might) that the taking the solemn League and Covenant was made generally a sign of holiness, and those looked upon as the Dogs of the World, not worthy of the or­dinary Crums (the common be­nefit of the Law) that refused to swear to it. I am apt to imagine you will look upon this as an extra-canonical rule to judge Saintship by, and such as our great Master no where gives the least warrant for, or intimation of. And indeed 'twere very strange if he should; [Page 92] Pride and Covetousness, and a greedy Revenge might as safely be put into the Saints evidences for Heaven, as this. For I dare assert it no impossible thing to demonstrate that some one, or all of those, have been the com­mon causes and Parents of this. Some men were too proud to brook superiority, and some were covetous, and the Church was thought too rich; and some had missed preferment (as 'twas once told the great Calamy) or received (as they thought) some other injury, from the Church, and to revenge these (as Arrius and Novatus of old) resolved to work (to their ut­most) her final ruin. And truly the temptation was fair, since that was the Charecteri­stick note of a Saint and true Son of Israel; and the way to [Page 93] secure a better name, than ei­ther Son or Daughter of the Church could enjoy. Certainly if this evidence were real and infallible, they had a mighty multitude of Saints, and more than any sober man can possibly grant them. And (to conclude this reflexion) if this be to be a Saint, Sit anima mea cum Phi­losophis.

I shall not stay you longer in instancing in other pretty Do­ctrines of theirs, as the abso­luteness of the promises, than which, never was a fairer in­let for a bold inert presumption. The Recumbency and rowling upon a naked Christ, than which (as the people understood it) never was a Doctrine better fitted to cry down (or dispense with the neglect of) any great care of real holiness. I am [Page 94] afraid, I have tyred you with these instances already, and gi­ven you too much cause of sor­row, that ever they should find Patrons among those that called themselves of the Reformed Religion. I shall therefore add no more, but only two short in­timations ex abundanti.

1. And first of all I shall con­fidently dare to tell you, that for one Sermon of Obedience, I will shew you twenty of Faith; for one Sermon that you can shew me preached by these men upon Gal. 5. 6. I will shew you ten upon that Rom. 4. 5. for one Sermon of Justice (unless in that horrid Notion, in which 'twas cryed for, and preached up against the Earl of Strafford, the Archbishop Laud, and at last against the best of Kings) of mercy, of walking [Page 95] humbly with God, of abiding in our own Calling, and doing our own work; of meekness and studying to be quiet, &c. I will undertake to shew you forty against cursed Neutra­lity, against Laodicean Luke­warmness, about the marks of Saints, about the excellency of Faith, about getting into Christ, &c. Some of which seem to establish wickedness by a Law, and none of which teach men a necessity of practical holiness; but prompt them to a new for­mal kind of Religion, and an ea­sier and nearer way to Heaven and its bliss, than ever the for­mer Ages knew of. I know these persons (if any should ever chance to see these Papers) will be forward to justifie some of these subjects, that I seem to ac­cuse their Sermons for treating [Page 96] so commonly of; And so will I also, but it is with this limi­tation, provided that they dwell not thus in generals, but proceed plainly to the particu­lar ways and methods in which such duties are to be done. God forbid, that either you or I should be thought to be per­sons that condemn all preach­ing about Faith, and all per­swasions to people to endeavour to get an interest in Christ Jesus. No, Sir, I know these are need­ful and wholsom theams; but what I condemn is mens roving in general about these things; which indeed may work upon mens Passions, heat their heads, but not at all rightly inform the judgment, nor benefit the life of action. What benefit gain I by hearing a loud Ha­rangue about the excellency of [Page 97] Faith? the happiness of being interested in Christ? while I neither am told the true nature of the one, nor directed to the right and proper means of ob­taining the other? And here, Sir, there comes into my head, an Advice which the late fa­mous Bishop of Down gave his Clergy at a publick Visitation (it is printed with many others, which I heartily wish all our Spiritual men would diligently peruse and Regard) very per­tinent to our present business. ‘Do not spend your Sermons in general and indefinite things, as in Exhortations to the people to get Christ, to be united unto Christ, and things of the like unlimited signifi­cation. But tell them in every duty what are the measures, what circumstances, what in­struments, [Page 98] and what is the particular minute meaning of every advice. For generals not explicated, do but fill the peoples heads with empty No­tions, and their mouths with perpetual unintelligible talk; but their hearts remain emp­ty, and themselves are not edified.’ There's a great deal of spiritual prudence in the ad­vice, and truly as much truth in the reason to enforce it. Ge­nerals affect very little, and to talk of getting into Christ, and rowling upon Christ, &c. is but like shooting at Rovers, which indeed may exercise peoples eyes, divert them a little while, find them something to talk high of, and contend about, but very rarely or ne­ver hits the true mark. Let them but treat of these things, [Page 99] according to the precedent advice, and they shall never find me in the number of their accusers. But otherwise I shall take liberty to tell them, that these being handled in the com­mon usual method, serve but to entoxicate peoples heads, and divert them from the main and great business of Religion, which is keeping the commands of Christ Jesus.

I can scarce forbear here to acquaint you with another pretty practice of these men, and that is, the judging mens sanctity, the truth of their Re­generation, by a certain mode and form of speaking. I do not mean the Dramatist's twang of Nose (though you cannot but have observed how modish that was once among the Saints, and you know the [Page 100] Doctor at Oxford we once counted perfect in it) but a peculiar way of wording things: by which men should be judged by them, as the Gileadites dis­covered the Children of E­phraim of old by Shiboleth at the passages of Jordan. I know the man (and could bring him to attest what I am going to tell you) that having before the late pack of Fryars, given a handsom and rational account of his conversion, was never­theless dismissed without satis­faction, or any hopes thereof; 'till he was instructed by one more ingenuous than the rest (and afterwards by good for­tune made his friend) what the reason was; which was this. What he had delivered to his Brethren was fair and plausible, but it took not, for want of be­ing [Page 101] worded in the sanctified language; for whereas he dis­coursed of Christ Jesus, and his Saviour, &c. he should have said the Lord Christ, the Lord Christ, &c. which when he readily used the second time of audience, he presently pas­sed, and was accepted as a Saint of the right fashion. Sir, what consequences may be drawn from these things, will be evi­dent to the meanest Logician, viz. that these men strangely debauched Christianity, and had other measures to judge them­selves and others by, than those in the Gospel. But this is not

2. The second thing I pur­posed to advert, but this, upon this account you shall find those men openly traduced, publickly defamed and opposed; who [Page 102] honestly pursuing and designing the interests of mens Souls, and keeping close to the great Max­ims and design of Christianity, have bent all their endeavours to plant a real holiness in men, and taught them, that all ex­pectations of a future happiness without it, were groundless and vain. I will give you two instances of this, which I know you will remember. One is Dr. Hammond upon the writing of his excellent Practical Cate­chism. If you consult the prin­ted Papers between him, and Mr. Cheynell, you will easily find what the chief matters of con­troversie were. The Learned Catechist is for exalting the Evangelical Precepts, and as­serts our Saviours setting the former commands at a higher pitch, as requiring a more sub­limited [Page 103] degree and measure of Holiness and Righteousness, than ever was called for under the Judaical Oeconomy. And in this he shews himself not to be singular, but consonant to the whole stream of Antiquity, as his many Quotations make clear and evident. Now what good Christian will gainsay this? or quarrel with the good man for asserting of it? Yet this doth Mr. Cheynell, for fear (forsooth) lest the Law of God should be disparag'd hereby; which David voucheth to have been pure and perfect. And so doubtless it was for that dispen­sation, till the fulness of time for a further and clearer mani­festation was come. Another contest is about the business of Justification, and whether the Catechists Doctrine in that par­ticular, [Page 104] or Mr. Cheynell's, be most conducive to the real pur­poses of holy living, or eva­cuating the necessity of Evan­gelical Sanctity, I shall readily trust you or any considering person to judge. But I am sen­sible I should be railed at as in­jurious to Mr. Cheynel and the party, should I not tell you, that besides these, there was another matter controverted in those Papers, which was about the prime Notion of the third Pre­cept. Where the Doctor seems to allow a greater liberty of swearing and profaning Gods name, than Mr. Cheynell. But as to this, it is easie to observe that malice only framed the accusation, of which the Do­ctor sufficiently clears himself, and his whole Doctrine in all other instances, may assure and [Page 105] warrant any mans safety, in be­coming his Compurgator in it. I will not here add, what might be too justly charged upon Mr. Cheynel and that party, that their great care of that Precept, and the two others, between which it is placed in the Decalogue, will advantage them very lit­tle, towards being esteemed great pressors of Holiness, while they appear so very regardless of the other commands of the second Table. I will readily confess indeed, never any Ge­neration of men cryed out low­der against Idoll-worship. Ne­ver were there men that seemed more to fear an Oath in ordi­nary converse (though perjury were a small thing). Never men appeared more sollicitous lest the Sabbath should be profaned. But if you'l not be satisfied with [Page 106] their respect to these three Pre­cepts, if you'll not count them holy persons upon these ac­counts only, you shall scarcely have more▪ Nor any juster cause to give them that title, than you would have to call that Jew an holy person, whose hands were full of bribery and blood, yet thought it piacular to pronounce the [...]. Alas! Sir, its an old trick, and very few have been more pre­judicial to the true design and purport of Religion; to seem zealous towards God, but re­gardless of men, to be mighty exact as to Matters of Piety, but quite neglective of honesty. And the reason may easily be ghessed at; there's little of difficulty, little of mortificati­on, little opposition of a mans dear interests in these things, in [Page 107] comparison of what there is in being righteous, and just, and chast, and merciful, and charitable, &c. and therefore as of old, those engrossed the whole, the all of the Jews care, as things that would expiate and attone (they thought) these smaller guilts; so we have seen it of late amongst these people, no men have been more care­ful to appear splendid and fa­mous for their piety towards God, whilst Justice and Cha­rity, Integrity and Uprightness, have been neglected as abso­lute things, and no way becom­ing the new Saints.

Another parallel instance I shall give you, is of Mr. Fow­ler in his late excellent Trea­tise of the design of Christiani­ty. How very ill this Book hath comported with the Ge­nious [Page 108] of these men, may be col­lected from the clamours raised against it: that it would be pre­judicial to the merits of Christ Jesus, injurious to Gods free Grace, and would teach men to take off their eyes from Christ, and to build their hopes of Salvation upon their own endeavours; and upon these accounts, and for these great Reasons, a Book must presently be written against it, to anti­dote the infection and poyson, that otherwise the people might suck from it. I am not concerned to shew you, how utterly cause­less and unjust these surmises were, the Gentleman is able enough to vindicate himself, es­pecially from such accusors; that which is more pertinent for me, is by this to let you see, which way the humour of these [Page 109] people leads. They had preach­ed up a more easie way of Sal­vation, but this Book would discover and betray the im­posture, shew the people, how they had been gull'd and cheat­ed, and perhaps in time open their eyes and make them wise; turn their present great admi­ration of these their Leaders into a just indignation, and cause them in a little time to detest those as men not worthy to live, whom at present they can esteem little less than Gods; to whom they can readily Sa­crifice even all their goods. And (to add a little more strength to this instance) you know, we have been informed how Mr. Baxter hath sped among them, for daring to justifie the Argu­ment of that Book. Though (methinks this may be said for [Page 110] him to his Brethren, that he hath done it with as great cau­tion, as many distinctions, as studious a weariness of wrong­ing the Palladium, as wit can possibly contrive. Yet for all this even he cannot escape a suspitious censure. From whence 'tis obvious to collect, that this is the noli me tangere, this is the Talisman that secures the peo­ples affection to them. And therefore must with all possible care and secresie be preserved; this is that great Diana against whom not a word shall be spo­ken, but there shall presently be a tumult amongst these Sil­ver-Smiths, who live by making and selling shrines of this great Goddess. For, Sir, I dare be confident and peremptory in this belief, that it is utterly im­possible for any person of true [Page 111] Christian Principles to quarrel or be offended with the great Assertion of that Book; but that other considerations en­gage men into an opposition of it, and particularly that which I have been all this while en­deavouring to prove these men guilty of, i. e. the love of a dry empty Notional easie way▪ of Religion. And this I assign as the first (and indeed main) Cause of what we are enquiring after. In which if I have been too prolix, forgive me, and your trouble shall be shorter in the rest that follow.

2. Another Reason of this may possibly be a mighty shew of Zeal in all religious perfor­mances. Of this you will find these men always most careful; and truly but for this there were nothing extraordinary in their [Page 112] Religion; nothing to tempt men into an admiration of it. And therefore by this they la­bour to conceal, or supply the defects and imperfections of it; that what is wanting in sub­stance and reallity, may be sup­plied by appearance and page­antry. How successful a me­thod this is to captivate the minds of the people, he is of no observation that cannot tell you. Pompous shews and fair appearances do mightily affect and work upon the multitude; and more strongly enchant their admiration and charm their re­verence, than the most solid and excellent things, when not attended with these advanta­gious representations. It was not without good reason there­fore observed long since by Tully; and others before him, [Page 113] that Gesture is the thing most principally to be regarded by an Orator; since a man that is lucky in that, and by it hits the humour of his Auditory, shall prevail more thereby, than by ten of the most rational Ar­guments, that he can fortifie his designed perswasion withal. The people generally judge with their eyes; and the Co­median too truly represents many as beholding with their mouths: and therefore cunning men use to intrap them by complying with this humour, by treating them with things gorgeous and fair; and instead of dealing rationally with their judgments, entertain them only with such things, as may cause them to stare and admire, and by this means commonly are successful.

[Page 114] You cannot but oftentimes (as you have walked out into the Fields about Oxford) have ob­served one pretty sleight that the Fowlers have to catch Larks withal; which is, by fixing a red Cross, set thick with little pieces of a Looking-Glass, near their Nets, in a bright Sun-shine Morning: this mightily glister­ing, and casting abroad a migh­ty appearance, draws the poor Lark into its admiration; which while the poor Bird stays to gaze upon, himself is easily Captiv'd and made a prey. I know you'l pardon the home­liness of the Emblem; for so have I seen the Hunters for Souls use a method not much unlike to this: which is, by all means to make a fair shew, a very great amazing appearance, which while silly people have [Page 115] stared at, they have soon ad­mired, and by that means been easily ensnared, not only to espouse the errours, but revere and honour the persons of the subtil Impostors. And that I may bring this discourse close to the present instance; it is obvious to observe, that among all the instances of pageantry in Religion, there is none that Se­ducers have been more careful of, and successful in; than a mighty loud Zeal, and extra­ordinary fervency of Spirit, in all their religious performan­ces. In this (you will find) they have always endeavour'd to ex­ceed the true servants of God, and thereby hoped to disparage them. Let me present you with one instance of this, recorded in the Old Testament, it is the carriage of the Priests of Baal, [Page 116] in that famous Sacrifice of theirs, wherein they contended for honour and respect with the Prophet Elijah, before King Ahab and all Israel. If you read the story ('tis recorded 1 Kings 18.) you will soon find, how for all the marks and signs of a great fervent Zeal, they far exceeded even Elijah himself; who yet (you know) is looked upon as the great and chief instance of the Zealotick Spirit. They addressed them­selves to the Sacrifice with all possible signs of a great and grave seriousness, performed it with all the marks of a raptu­ral transported Zeal, conti­nue their supplications several hours, even with the most pas­sionate fervency, nay seem so far besides themselves by the vehemency of their Zeal, as to [Page 117] cut and gash themselves, and turn cruel unto, and regardless of their own flesh: While on the other side, the Prophet calmly betakes himself to the repairing of Gods Altar, qui­etly, and without noise orders his Sacrifice, and offers up his devotion evenly, in a Prayer more concise and short than that of our Saviour. Tell me, Sir, which of these the people were most likely to slave at and ad­mire? Sure its no difficult mat­ter to conjecture. How could they mistrust the Religion of such zealous devoters? how could they chuse almost but ad­mire the zeal and fervour of such worshippers? prefer these Idolatrous Priests, before the Lords Prophet? and the glistering and amazing service and worship of Baal, before the [Page 118] less pompous service of the God of Israel? If the succeeding mi­racle had not umpired the con­test, I can easily foresee on which side the votes would have fallen.

How well the ignominious name of Baal's Priests (which with so much virulency they have cast upon the Orthodox Clergy heretofore) may be­come these Preachers them­selves in other respects, I shall not contend; but in this (I fear) you may truly say, Ovo prog­nati eodem, they seem very near of Kin, and both to have the same art and method of decei­ving. What have you thought of these men, when you have beheld the strange antick ge­stures, the ludicrous postures of some addressing themselves to Prayer? the strange amazing [Page 119] violencies that some have for­ced themselves into, in that performance? So as even to hale and gasp for breath at eve­ry period, while the poor ad­miring people below, have ta­ken these for mighty agitations of the Spirit, and been as ready to adore when the men came down, as the Israelites were Moses, after his glorious con­verse with God in the Mount.

How often have you seen a Preacher heat himself, beyond the need of any vestments? throwing off his Cloak, nay and his Gloves too, as great impediments to the holy per­formance, squeeking, and roar­ing beyond the example of any Lunatick. Sometimes speaking in a tolerable tone, and pre­sently again crying out as if under some immediate distra­ction? [Page 120] While the people with great amazement have gaped upon him, and when he hath finished, given him this honour­able Encomium, well, hee's a rare man, a man mighty zeal­ous for the Lord, a powerful Preacher, and one that hath taken abundance of pains that day; to the cherishing and re­freshing of whose wearied Spi­rits, the female Proselytes are commonly very actively con­tributive.

If any man be so uncharita­ble towards me, as to imagine me an Enemy to Zeal in reli­gious performances, upon the account of this period, or that this discourse intends the dis­paraging a fervency of Spirit in serving the Lord; I shall take the freedom to tell him, he un­charitably mistakes both. No [Page 121] man more heartily wisheth, that all the Clergy would be grave, and serious, and zealous in all their publick services, and you can witness for me how much I have lamented, and some­times freely blamed some mens remissness and coldness herein: but this I will readily acknow­ledge to all such persons, that as I have an Apostolick War­rant for commending of Zeal only in a good matter; so I think I have the same, for re­quiring the expressions of it, in a due manner also, with which (I am apt to believe) the thea­trical ludicrous postures of some men, do no way com­port.

3. Another thing that per­haps may be influential on this business, is a very great speci­ous seeming Sanctity in carri­age, [Page 122] and common deportment. Sir, the [...], the Sheeps-Cloathing hath always been worn by all the Wolves that have broke into the Church, and the Spirit of He­resie and Schism, hath ever been careful to appear in the garb of an Angel of Light. If you should search all the Ecclesiastical An­tiquities, you would constantly find, that allmost all the Heri­siaerks that have disturbed the Church and its peace, have ever been extraordinary pre­tenders to Sanctity; sometimes in their Doctrines, but allways in their carriage; and under this vizard and disguise have done most mischief. For though all novelties are strangely ta­king with the inconsiderate multitude (who are even natu­rally new-fangled and change­able) [Page 123] yet when they appear thus dressed and habited, then they quite fascinate, and strong­ly charm their high opinions and admiration; they are quick­ly drawn to wonder at and ex­tol them. And truly when they are once brought into these circumstances, they are then as heated wax, ready to receive any impression, that their ad­mired Leaders shall please to stamp them with. This our great Enemy knowing very well, hath taken great care all­ways to send forth his Emissa­ries in this garb: and therefore, you know, the great Apostle in his characterising of these Fa­ctors, omits not, to put this into the description, that they have [...], a very great and glorious form and shew of Godliness.

[Page 124] I shall not bring my Charity in question, by disputing whe­ther these persons [...] may not well admit the diminutive attendant [...], or no. I am certain then (if ever this came to the notice of any of them) I should be exclaimed against, as a condemnor of the Saints, and one that spoke against the Generation of Gods Children. But this I will tell you, that if it be but a Form, yet 'tis well trimmed; if all be only perso­nated, the Actors are excel­lent Comicks; if it be not castè, yet cautè it is; if it be only a paint, 'tis very lively: It would go near the puzling of you (I think) to instance in any pha­risaick nicety in outward Con­versation, which I should not be able to match in these men. No men ever were better stu­died [Page 125] in all the little things that make a fair shew, in the sight of the vulgar, and carry with them any appearance of piety: no men ever were exacter at Oral or gestural Sanctity than they are. What their hearts are, God and their own Con­sciences know; we will not judge them.

Now, Sir, I need not tell you, of what mighty advantage this is to them, in this instance of gaining respect from their fol­lowers. I wish that some of our own Clergy, would consider how possible it is that some of them, may be contributive here, and how by their careless­ness they become foils the more to set off their Adversaries glory. It is a wounding spe­ctacle to see the carelessness of some of these; they little con­sider [Page 126] (besides their own heavy guilt) what cause they give these Enemies to blaspheme their holy Religion; and what advantage those gain hereby towards the assuring their own dear reputation; they greedily gape for these falls, and they know how there out to suck no small advantage.

4. Another Method by which these Persons attract a great veneration from their follow­ers, is, the suffering a seeming Persecution, and that (as they endeavour to make them be­lieve) for Conscience and Righ­teousness sake. Among all the Saints, whose names are emi­nent, and famous in the Dyp­tichs of the Church, there are none that have more justly been honoured with the highest Eu­logiums, than the holy Martyrs, [Page 127] who have attested the truth of their holy Faith by their own blood. He that can have the valour to suffer for his Religi­on, is in the sure way to Fame and Renown amongst his Party.

Now, Sir, these persons ap­pear evidently on the suffering side, and providence hath cast them upon acting the sadder Scene; the Laws are something smart against them, and they may thank themselves for it. I wish they would thank the goodness of a merciful Prince, who hath been pleased to sus­pend the Execution of these Laws against them, and keep off the penalties which they threaten to them. However this act of Grace hath now rob'd them of this Plea; they cannot now sure call them­selves [Page 128] the persecuted Saints. But I must tell you, Sir, you are deceived, if you think so. Alas they are sufferers and the per­secuted party still. Are they not branded with the odious name of Phanaticks? of Schis­maticks? and is it not as good allmost to take away their lives, as their reputation? have they not, many of them, par­ted with good Livings to pre­serve their Consciences pure and untainted? Yes, and more of them than would (we know) had they not been trapan'd by the rich Cabal at London, that could live without these Li­vings; and call you not this a suffering now? yes and a great one too, here's silence in Hea­ven upon it, or at least they hoped there would have been. Alas! the Ark is gone, and do [Page 129] not they suffer in its Captivity? This is a sore Persecution, such as the Revelation tells you was to befal the Witnesses, and all that adored and followed not the Beast.

But, Sir, if we grant them to be sufferers in earnest, yet sure­ly we must count them but in jest, when they pretend it to be for Righteousness sake. And yet so (we know) they do, and by all means endeavour to nou­rish this Opinion in their Vota­ries. They very well know, they have not a more plausible way, by which to assure the people of their integrity and conscientiousness, than this is; for who can doubt him serious and in earnest for his Religion, that will suffer for it? What mad men were we (I have heard some say) to undergo [Page 130] these things, but that our Con­sciences oblige us thereto? so that you must needs believe them good men upon this ac­count; for they'll forego any thing of Worldly concern, ra­ther than violate their Consci­ences, and who must not praise and honour such Devoto's?

Alas! Sir, a considering per­son knows this to be a very fal­lible mark of Integrity; and it may safely be asserted, that it is possible, and common to some men to take a pride in suffer­ing. We know that great in­stance of Stoicism, Possidonius, under the violent surprises of the Gout (and they say there are not many things more tor­menting) could cry out, quàm suave, quàm dulce hoc! only out of pride that he might boast himself able to assert and main­tain [Page 131] his own Principles: and surely 'tis as possible now for some men equally possessed with the same vice, to improve that vice to the same end, espe­cially when the sufferings are much easiler tolerable, and the gratifications of the vice much more considerable. For none of the afflictions pretended to by these men, can be near so tormenting as his; the Persons are untouched, and there's no fire nor fagot to torment: and while the Stoick had but the content only to praise and ex­tol himself, these have had mul­titudes to applaud and glorifie them for their great constancy; yea and besides that▪ to make up, by their large charitable contributions, all their losses. So that even their losses turned to their advantage, and Calamy [Page 132] found three days in Newgate (as the Ano-Droll told him in effect) more gainful, than half a years Preaching at Aldermanbury. So that now we have found out another Vice, that may possi­bly be in this matter; Pride and Covetousness too may have an influence upon some mens sufferings: and marvail not that I add this latter, for even Co­vetousness sometimes may be contributive to a seeming la­vishness, and no man needs won­der to see a man expend a hun­dred, when the Interest is sure to be double to the Principal.

But, Sir, I needed not to have taken any pains to demonstrate the fallibillity of this Plea; no matter to the multitude, whe­ther it be for Conscience or not, all the while 'tis suffering, they examine not the justice or [Page 133] injustice; they only slave at the sufferers (though perhaps some might suffer as murther­ers, or evil speakers, &c.) and as long as this is for the belo­ved Cause, they shall be no less than holy Martyrs; say you what you can even the late bloody Regicides have been extolled by some, as Champi­ons of the Cause, and Ravilli­ack's name shall be rubrick in the Jesuits Calendar.

5. Another thing that we ghess to have a causality here, is their continual applauding, and commending of their peo­ple, and crying them up still for Saints. Sir, men naturally love to be commended, and have good things spoken of them. And of all the noxious things that vain men are fond of▪ Flattery is one of the most [Page 134] acceptable. And truly it re­quires a greater stock and mea­sure of sobriety and prudence, than the multitude can be thought to be possessed of, to suppress all tumours of Pride, that are so mighty prone to arise upon a man hearing his own praise, and not to be migh­tily pleased, and tickled with the words of a Parasite. I re­member Epictetus long since, hath laid it down as a mark of a great proficient in vertue: [...]. Let a man praise and commend his vertue, he rather pitieth his ignorance, than proudly sub­scribes to his Opinion; and ra­ther takes advantage thence to heighten his humility, for cau­sing such a man to mistake, than gratifie his Pride, as if he me­rited [Page 135] any such commendation. And truly, Sir, He really is a very good man, who can im­prove his being praised to the advantage of his humility, and exciting of his industry, and avoid its blowing him up into a proud conceit of over prising his own Excellency.

Now, Sir, it seldom fares worse with flatterers than with their message; he is counted a good and acceptable man, who brings such good and plea­sant tidings, and men do not more delight to hear the re­port, but they have always as much kindness for him that tells it. It hath long since filled the hearts of good men with sor­row, and their Writings are every where full of complaints, that dextrous Parasites are all­ways the most acceptable per­sons [Page 136] to Princes, and indeed to all men; and therefore 'twill be the lesser wonder, if they be so to the vulgar, who, as to the exercises of Reason or Wis­dom, are but one degree only removed from Children, to whom nothing is so grateful as fine words and fair commenda­tions.

And since we see great men so prone to be mightily plea­sed with the praises given them by those below them (whose praises are rarely or never ju­dicious, but ruled mostly by Passion, or some fortuitous emergences) it will be the less strange, to see these mightily tickled with the praises of their Superiours. And indeed expe­rience lets us clearly see, no­thing pleaseth the multitude like Flattery: a cunning man [Page 137] by this shall perswade them to more, than by twenty good Arguments taken from Consci­ence or Duty. We have seen the successfulness of this arti­fice, in our late intestine Wars; how cunningly did those Incen­diaries Complement, and seek by all means to please and flat­ter the people: Vox Populi was by them asserted to be Vox Dei, and the popular vogue was the determination and dictate of Heaven. By this means you will find those Primitive Rebels in the Camp of Israel, easily draw the people to side with them, all the Congregation was holy they were all Gods cho­sen people, and therefore what had Moses and Aaron to do, to exercise Dominion and juris­diction over them? and all suc­cessful Rebells have ever gone [Page 138] the same way, and the Church-Mutineers have always found the method as successful as those in the state.

Now, Sir, it is notorious to all men, how mighty civil these persons are to their people, how careful to caress all their fol­lowers with the glorious names of Gods Saints; the Lords holy ones, the dear people of God, the little Flock, the Lambs of Christ Jesus, the Redeemed ones of Sion, the true Remnant of Jacob, and the precious elect Seed. The Notoriety of this, will save me the labour of re­ferring you to any Books or Sermons in which you may find these endearing compellations. And therefore I further tell you, that the only sure way for any man to obtain these honourable Titles, is to join [Page 139] himself to their Assemblies, for alas all out of these are Chil­dren of darkness, the wicked of the earth, the Sons of Belial, and the Seed of the Serpent. We know their Charity can afford us no better names: Just so did the Pharisees of old, mightily extol and honour their own Disciples, whilst all men else in gross were but populus terrae, or the best man in parti­cular but isle publicanus; but these men are Saints as soon as ever they are but of the godly Party, I could tell you a story of a grave Doctor, that for some months together, every Sunday constantly prayed for his sick Maid under no worser a title, than thy dear Servant E. 'till at length the good Saint was deliver'd of a fine Boy, which some unlucky Women [Page 140] swore was very like the Fa­ther.

Now, Sir, How mightily (do you think) must this Court­ship endear them to their peo­ple? oh! these fine names made a great noise in their heads, they could not but dance to such melodious ayrs; and the men that would treat them so kindly, need never fear any Ostracism, but should be sure to charm their greatest affecti­on: nay, all they have shall be readily at such mens service, how can they grudge such civil Gentlemen any thing? He that can creep into the good Ladies Chamber, and there affectio­nately pray for her, as Gods Elect Lady, his holy Servant, his dear Handmaid, and her re­ligious and hopeful Issue those tender Plants of the holy Seed, [Page 141] and polished Corners of the Temple, may rise up with con­fidence of her hearty thanks; nay, may find he hath melted her heart into some yellow pieces; as one of these once told a Confident of his, who yet had not the Grace to conceal it, but publish'd the saying to the uncircumcised.

This is a civility and honour to their people, that you'll scarce be able to parallel any where besides; it far exceeds that of the Papists to their most religious Votaries: those sel­dom Canonize any till after death, and they do wisely, be­cause they can safelier fix on them Miracles, &c. which per­haps themselves would have blushed at the forgery of, had they been living. But these men Canonize all presently, [Page 142] they are all precious Saints, as soon as ever they become their Disciples; and tell me then, doth not one good turn deserve another? you might count them ruder than the Boors of Scy­thia, if they should not migh­tily honour such obliging and courteous Masters.

And now by this time, Sir, I suppose I may have hired you, as well as my self in this Inqui­sition, in which I do not intend to give you any further trou­ble, only let me for a conclu­sion add, that if these Causes be rightly ghessed at and as­sign'd, there will these two or three observables be easily col­ligible from them.

First, That the people have no such extraordinary great Reason to honour these men, as perhaps they may imagine, and [Page 143] that they act very little beyond the weakness, and indiscretion of Children in adoring of them. If their eyes ever chance to be truly opened, to see what true Religion means, and what the real Terms and Conditions of Salvation are; they will find (I doubt not) that their Lea­ders have abused them, and their Teachers caused them to err. And then (perhaps) ac­knowledge they had no more true reason to honour these men, than Children have to do the like to those Spirits (as we call them) who entertain their eyes and phancies with some pleasant toys, 'till they have stollen them from their Parents, and betrayed them in­to slavery. Indeed if men love to be cheated, and can take a delight in being shamefully abu­sed; [Page 144] then I confess they may have cause enough to honour these Persons, for they can fit that humour well; but other­wise, if they be wise, and de­test imposture, they'l have lit­tle more cause to honour these as benefactors, and dispensors of true Heavenly food, than they would have to do so to those, who, when they called for Bread should give them Stones, or when they expected Fish, should treat them with Scorpions.

Secondly, That these men themselves have no very great cause to glory in the acquist; the applause of the multitude is in it self very inconsiderable, and no wise man ever made much account of it: but it is much less valuable, when tis fraudulently obtain'd; the guilt [Page 145] in the acquisition, will quite damp and spoil the pleasure of the fruition. And certainly the joy in seeing the people very much pleas'd, will very poorly compensate the horrour, that must needs arise upon the thought, that God is most grievously provoked and offen­ded. There's a Scripture, Sir, that we have heard frequently in the mouths of these persons to patronize and defend some of their actions, I only wish 'twere as much in their hearts to allay their Pride in being thus ho­noured. Whether it be just in the sight of God to obey men ra­ther than God judge ye; cer­tainly Reason would that men should ambition rather the ho­nour that cometh from God, though the multitude were dis­pleased; than to gratifie the [Page 146] vain humour, and thereby ac­quire the as vain applause thereof, by offending of God. We find the Apostle of the Gentiles telling his Galatians, that if he sought to please men, he should not be the servant of Christ. I doubt some men might read their fate out of these words, and most certainly all may do so, who purchase mans applause by ways that Christ hath not warranted. Even in the midst of such laughter the heart may be justly sad, when it reflects upon the reproach, and ignominy, the confusion and shame, that will strike the Epi­logue to all these Comick sports, and turn the peoples present ad­miring acclamations, into the most virulent curses and exe­crations for ever.

Were it not much better to [Page 147] be serious in preventing this direful Exit, now in time? by every man laying aside these poor low mean designs, and quitting that peevishness, and that Pride that necessarily en­gage men upon them? Were it not much safer to cease quar­relling and disputing against things (acknowledged by them­selves) indifferent? the ma­king vents, and Schisms, and parties in the Church, which must be acknowledg'd extream­ly dangerous? and resolve to join cordially with their bre­thren, in doing God and the Church service, and bringing mens Souls into a love and pur­suit of true Godliness, all which are also acknowledg'd abso­lutely needful? this (I should think) were a laudable method to Glory, a way to assure the [Page 148] honour that cometh from God, and only deserves that name: if they can out-strip their bre­thren in this procedure, let them (say I) have a Benjamins Mess and welcom. No good man (I am sure) would grudge them this honour, but rejoice to see them all have the reward due to true Prophets. Nay I dare be publick security, that hereby they should find ten times the comfort, that they can possibly in the present con­trary method. One Soul thus saved, shall gain them more true joy, than a thousand gain'd to their own party; one man brought by them thus accepta­bly to honour and praise God, shall turn more to their advan­tage, than to hear a multitude canting their glory.

3. Neither thirdly, need any [Page 149] of the other Clergy envy them this painted glory, nor have much reason to grudge them this imaginary felicity. 'Tis what a wise man would not grudge his worst Enemy living. It was a sad word which our Saviour spake of the proud am­bitious Pharisies, Verily I say unto you, they have their▪ reward. And 'tis all that men of the like spirit must hope for. And in­deed 'tis yet so very little that even Envy it self cannot fasten one tooth on. Let them please themselves therefore in the pur­chase, be thou quiet and Pati­ent, they will one day wish they had never known it: let the multitude of their followers sing their Hosanna, be still, a day will come when their note will sadly change: let them triumph over thee as one much [Page 150] inferiour to them, do thou thy duty sincerely, they may chance one day to wish they were equal with thee.

But of all things, I hope none of these will make so very ill use of this Enquiry, as to en­deavour gaining glory by the same methods, or pursue honour by making the same experi­ments. God forbid, this were the greatest injury possible to the design of these Papers, and themselves too: if they should be inferiour to these in honour from their party (as it often falls out) yet they may have the peace and joy, of faithfully discharging their great trust, and enjoy the honour that com­eth from God, which he will most certainly confer upon eve­ry true Servant of his; which the other may in vain wish for, [Page 151] when shame and despair shall period all their glory.

But Sir, my Zeal here tempts me to be impertinent, as I should certainly be, should I presume to teach such grave persons. If there be any need of an address to them, or those of them now with you, the following dis­course may well be looked upon under that Notion, which (according to your command) I have (with some importu­nity) obtain'd of our friend, and now send you. I think it may pertinently serve as a sea­sonable advice to all Clergy­men, how they may secure that glory that fadeth not; to your desire of perusing which I now remit you, after this one Re­quest, that you'l forgive this trouble I have now given you, and believe it to result only [Page 152] from that delight and pleasure that I take in any thing that may comply with your com­mands, and let you see how much I ambition the honour of approving my self,