A divine and moral essay on the Christian pilgrim's conduct with some glances on that of the secular / by John Macqueen ...

A DIVINE AND Moral Eſſay, &c.

IT is ſtrange to conſider, tho' Senſe as well as Faith, Reaſon as well as Religion, Morality as well as Divinity conſpire to convince us that this World is not our Home, nor the Earth the habitation of Reſt, nor this Life the Region of our felicity: yet we are content to be deceived by the ſpecious Phantaſms which flatter our Eyes, the glittering accommodations which gratifie our eaſe, and the pleaſant allurements which enchant our appetites, ſo as to neglect (if not wholly abandon) all care and concern of a future State; as if in the midſt of Revolution of Kingdoms, Diſſolution of Churches, Tumbling of Crowns, and Caſting down of Mitres: and in the throng of all ſucceſſive Variations, and frequent Changes of univerſal Nature, we alone were priviledged with Perpetuity and our Mountain to Remain immoveable. Pſal. 30.1.

It is very odd, when we may Read our fate in the continual viciſſitude of all things about us, we ſhould be diverted from thoughts of our own Inſtability and periſhing condition, nor can any thing cure this folly, (but that is too Soft a term) I muſt Rather ſay, nothing can correct this Madneſs, or purge us of this deſperate Frenzy, more than often and earneſt application of our Minds to a ſerious Conſideration of our Quality and Circumſtances in this World: Which is frequently in the Scriptures repreſented under that of Pilgrims and Strangers, than which nothing can afford us a truer notion of our Selves, or frame us to a more agreeable diſpoſition or temper in all Alterations.

Yet it would ſeem, Perſons are unwilling to view themſelves in this Mirrour, to Conſider themſelves according to this Repreſentation of Itinerants or tranſient Paſſengers in the World, and to behave accordingly in keeping themſelves unſpotted with the corruptions thereof, 1 Pet. 2.11. when St. Peter with ſuch Signal inſinuations of kindneſs and reſpect, with ſo much ſoftneſs of addreſs and tenderneſs of expreſſion beſpeaks all Chriſtians as to both; Dearly beloved, I beſeech you as Stangers and Pilgrims, abſtain from fleſhly luſts which war againſt the Soul.

What Indications of the Apoſtles Zeal, of his great concern about them in this matter, of the weight and importance of what he propoſes to Chriſtians obſervation and practice, are contained in this Preface! And ſo far as I can remember, Theſe two introductory half Sentences, Dearly beloved, I beſeech you, meet not together in any paſſage of Scripture, but this one verſe, and it is truly to be regarded, that ſeparately, either of them is the Prologue or Introduction to ſome matter of Note and Conſequence, like an Aſteriſque or Hand in the margent of a Book, pointing to ſome •• and and conſiderable thing, and if either of them ſingly be ſo what may we reckon them, when both united: But that they are like John the Baptiſt, the forerunner of ſome extraordinary remarkable purpoſe; like the Tolling of the great Bell upon ſome ſolemn Sacred occaſion, to excite and rouze up Mens Spirits, to attend and regard what follows; or ſhall I compare them (for as ſoft and as ſmooth as they run) to the Sound of a Trumpet, or diſplaying the Enſigne of Battle, or to a great Alarum in the Camp before the Fight; for this alluſion may be juſtified from the Warfare in the Rear, (ſo to ſpeak) of that forementioned place, abſtain from fleſhly luſts which War againſt the Soul.

With what affectionate Compellation do's the Apoſtle path his way. Dearly beloved! Love is a good uſher to clear the avenues for acceſs, and procure acceptance to Paſtors Meſſage, if it be a ſharp Reproof, 'tis as Oyl to the Nail that makes it pierce more eaſily: if it be Counſel or Advice, 'tis as Honey to the Pill, to make it glide more pleaſantly into our hearts; Perchance 'tis one of the ſtrongeſt weapons in Chriſtian Orators Spiritual Armory, or Artillery, to Conquer the Obſtinate, to ingage the Indifferent, to melt an Adverſary, or confirm friends; to reſpect their perſons, value their Office, and comply with their deſire. But there is a higher ſtrain in it, this additional word Dearly ſhews it was no faint wiſh or roving fancy: it was not an inconſiderate Fit, or an indifferent degree of kind inclination: No, no; it was a fervent and conſtant, a ſtrong and ſerious diſpoſition to promote their Intereſt; in which there was more of a Holy flame than Human Fleſh, of devout affection, than natural paſſion, of Heavenly warmth, and Chriſtian charity, than of any of theſe ingredients; which in the commerce of the friendſhip of the World, commonly mix themſelves with our ordinary pretences of kindneſs and good-will.

And this certainly made the Prince of the Apoſtles become their ſubmiſſive Petitioner in this earneſt and humble manner, I beſeech you. Men command their Servants, counſel their Friends, entreat their Equals, but they beſeech their Superiors and betters: whence flows this humility, this modeſty, this courteſie, and meekneſs, when he might have come with a Rod or a ſharp Rebuke, 1 Cor • .4.21. Tit. 1.13. when he might have enjoin'd with abſoluteneſs and indiſputable Authority: he had more willingly apply himſelf to them, not ſo much in the Language of a kind Friend, a tender Brother, a compaſſionate Parent; But rather accoſts them with the paſſion of a Lover, and the humility of a Supplicant, Dearly beloved I beſeech you.

I muſt ſay St. Peter and the reſt of the Apoſtles learned this obliging manner of Addreſs, from him who was their Maſter: Phil. 2.6. who, though he thought it no robbery to be equal with God, yet tranſformed himſelf into the condition of a Servant, and approaches us more with the kind importunities of a Suiter, than the awfulneſs of a Sovereign; Leaving them and all Spiritual directors an Example of Condeſcendence and Complaiſance, whereby to recommend themſelves the better to Peoples favour, and render their Inſtructions more impreſſive on their Minds, and influential on their Practice, by theſe endearing methods of Affection and Reſpect.

And I am ſure, there is nothing more benign or human, more civil and gentle, than that Divine wiſdom where with the Penmen of Holy Writ were acted, nor had any Inſtitution more of theſe plauſible qualities than the Chriſtian Religion. There are in the Scriptures many Inſtances of decent behaviour, by which the ſcornful Phariſee and unmannerly Sectany, the moroſe Diſſenter, and ſupercilious Profeſſor, may cure the ſourneſs of his Temper, the rudeneſs of his behaviour, the ſurlin • ſs of his looks, Cinicalneſs of his converſe, as well as there are in them Illuſtrious patterns of Ingenuity and Virtue, for modelling the ſneaking Hypocrite and foppiſh Beau, the prophane Gallant or Hectoring Ruffian, to ſincerity and affability, to piety and peaceableneſs.

But that which in my Retirement I have ſpent ſome Reflections on, is the Epithets given us in the forecited place, and we our ſelves own as exceeding ſuitable to our State. viz. Strangers and Pilgrims. Two words by à Hendiadis, 〈 in non-Latin alphabet 〉 . Unum per duo. a figure uſual among Sacred and Human Writers, whereby one and the ſame thing is expreſſ'd, and accordingly ſo underſtood, by two terms more different in ſound than meaning: And ſo are theſe Strangers and Pilgrims, yet if you pleaſe to Criticiſe a little upon them.

A Stranger is one that Lives, 〈 in non-Latin alphabet 〉 Reſides, or Tranſiently paſſes through a foreign Nation, or other Place conſiderably diſtant from that of his own Nativity: or may be, has a fixt Habitation, and if he pleaſe may keep Commerce and Traffick with his own Countrey, or any other part convenient for entercourſe of Merchandize, or follow any other Imployment in it.

How applicable, is this denomination to a Chriſtian? Heaven is the believers Countrey, the World is but the place of his tranſitory Reſidence. Heaven is his Home, this World is his Work-houſe. Heaven is his dwellingplace, the World is his Shop, where he ſhould drive a Heavenly Trade, that he may ſay, Phil. 3.20. his Converſation is in Heaven; by which he beſt acquits himſelf as a Stranger in this World.

The other Epithet is that of Pilgrim, how well this ſuits him, 〈 in non-Latin alphabet 〉 . will ſoon appear; for what is a Pilgrim but a Stranger in motion, one that neither has nor deſigns a ſetled Station: a Paſſenger that travails from one Place to another, a Sojourner that hath no abiding place. Indeed the quickneſs of a Poſt, or the ſwiftneſs of a Ship carried with Wind and Tide, Job 9.15, 16. ſeem but ſorry Emblems of our haſty progreſs, in Job's opinion; when by a Rhetorical gradation his compariſon flies as high as the Eagle, whoſe rapacious appetite ſharpens its ſcent, and both make it with its large ſpread Wings fly with equal ſpeed, and greedineſs to its pray. Well may we all take up that confeſſion, We are Strangers and Sojourners, as all our Fathers: 1 Chr. 29.15. H • b. 11.13. and our days on the Earth, are as a ſhadow, and there is none abiding.

This then is our Character, we are Strangers and Pilgrims, and that our deportment may anſwer it, I have drawn a Scheme of Rules for our Conduct, from ſuch maxims as the beſt poliſh'd, who viſit diſtant places, mark in their courſe or paſſage through them; and any glances I caſt on the Travellers of this World, is with deſign to reflect ſome light and help, for the better government of thoſe, who are bound for another.

Firſt, then we know Strangers and Pilgrims are apt to gratifie their ſight with the proſpect of the places through which they travail, and to feed their eyes with viewing the curious productions of Nature, in the height of Hills, or fertility of Valleys, the covert of Woods, or extent of Fields, the ſtature of Trees, or colour of Plants, The fineneſs of Mettals, or the fairneſs and ſtrangeneſs of Minerals, the imbelliſhments of Meadows or the winding current of Rivers, the ſhape and taſte of Fruits, the ſorts of Flowers, or the forms of Animals, and all the other pleaſant meadly of objects in Natures Shop; which can by their utility benefit, or variety delight any of our Senſes or Faculties; As likewiſe they will readily conſider the exquiſite rarities of Art, they meet with in their way, be they ſplendid Palaces, or ſpacious Gardens, ſumptuous Statues, ſtately Obelisks, magnificent Monuments: wonderful Pyramids, or any other famous Engine. How ready will they be to enquire after the Author, and uſefulneſs of ſuch excellent pieces. Nor will any ingenious Trayeller think a tranſient glance of his eye, or a light touch of his tongue, ſufficient Indication of his eſteem of the one, or his value of the other; how delighted is he to commend the workmanſhip, to extol the skill and cunning of the Artificer, and to celebrate the praiſes of thoſe Hero's repreſented by ſuch memoirs, whether they be Conquerors or Benefactors, or what way ſoever renown'd for any contrivance or action, enterprize or exploits.

And ſhall the Chriſtian Pilgrim paſs on without exerting his rational faculty, or making any Spiritual reflection, when he beholds theſe miracles of power, theſe wonders of providence, theſe inſtances of mercy and examples of Juſtice: Theſe tracts of wiſdom and effects of goodneſs, ſo conſpicuouſly remarkable in the whole frame of Narure, and in the order and government of the World. Or ſhall he tread on in his way with leſs regard of theſe, and their Author, than the brutal Animals, which Jog under their load, have of him who furniſhes them their provender, whoſe gratitude to their owner is no leſs a ſhameful document of our duty to our maker, Iſay. 1.3. Pſal. 92.6. than their Incogitancy and dulneſs as to their Creator, is the reproachful Emblem of our ſtupidity in not regarding the work of the Lord or conſidering the operation of his hands. Iſa. 5.12.

Although the World be much defaced by Sin, yet it retains ſuch ſtroaks of the Founders Art and Hand, as may raiſe attentive minds to admiration of his work, and adoration of his power; and they may perceive ſuch Charms and Beauty in it, as may raviſh their Eyes with wonder, and their hearts with affection, to the Inventer and diſpoſer of it. What is the great Machine of Nature, but a Theatre which infinite wiſdom contriv'd: a goodneſs and power proportionable perfected for diſplaying the glory of the Divine attributes. Rom. 1. And if the Heathen Sophies were condemn'd for not ſpying them in this mirror, what ſhall become of inconſidering Chriſtians, who but very careleſly caſt any look on the general frame, or particular parts of this ſplendid Fabrick, and their Souls lie groveling on the Earth without darting a thought to the noble Architector: who ordered the ſeveral Stories of this vaſt Structure, as ſteps, by which our minds might aſcend to him, and again deſcend to his works, but ſo as thereby they may rebound higher, and thus paſs and repaſs by the ſame Stairs to himſelf.

If there be a fine Invention in the Mathematicks, a pretty notion in Philoſophy, if there be a ſovereign remedy in Phyſick, or uſeful experiment in Chimiſtry, if there be a ſuccesful ſtratagem in War, or happy overture in Politicks? &c. if there be any rare operation of Mechanick art, or any notable production of human wit or power: The Deviſers think themſelves diſparag'd, their pains loſt, and their work vilified, if its links and chains, its minuteſt particles be not Critically obſerv'd, and eloquently deſcanted on, ſo as the World may ring with their praiſes, the exaltation of their names, and commendation of their labour. We are often too laviſh in our Elogies, and acclamations this way, while the miraculous demonſtrations of the Divine hand, ſtupendious efforts of its power, the ſignal Triumphs of providence are paſſed over ſilently without any great remark on the work, grateful recognition of the Author, or ſerious conſideration of the intent.

And I muſt tell you, 〈 in non-Latin alphabet 〉 . Ariſtot. not only the Majeſtick, the extraordinary, the moſt beautiful, but even the common, the ſmalleſt, the moſt deformed pieces, of this great building may miniſter to our Senſe and Soul, matter of joyful delectation to the one, and delightful ſpeculation to the other.

The ordinary effects of the Divine power, or frequent tranſactions of providence in the productions of the Earth, or Influences of the Planets, in the regular Revolutions of the different Seaſons of the Year, in the alternate ſucceſſion of Night and Day, and of the ſerviceable light of the great Luminaries of Heaven, Conſuetudine oculorum aſſueſeunt animi, neque admirantur, neque requirunt rationes earum rerum, quas ſemper vident Cicde Nat Deorum lib. • . The ſhining of the Sun, the increaſe and decreaſe of the Moon, the conſervation of Animals and the other ordinary Phaenomena of Nature, although ſlighted by reaſon of the commonneſs of them, are yet in themſelves moſt admirable, and worthy our profoundeſt ſpeculation.

There is not the leaſt Creature that bears the print of Gods finger but is worthy the obſervation of the higheſt Intellect: And as we ſee the Painters skill, largely diſplay'd in contracted Tablets, Natura in minimis major, in infimis ſublimior, in contemtis admirabilior. or that of an excellent Mechanick in ſome ſmall narrow Engine; ſo there are more curious Lineaments of the Divine hand, in ſome little parcels, than in more ample draughts of his pencil.

Nor are the degenerate daſhes and Aberrations of Nature without their uſefulneſs. They ſerve as patches to the more comely and regular parts, or as ſhades to increaſe the luſtre of the more noble pourtraitures, by which variety our curioſity is gratified as well as the beauty of the other more excellent productions advanced. And they are ſometimes chaſtiſements of our ſins, declarations of God's controverſie, or preſages of ſome great Revolutions and Calamity. For when Nature runs out of its Courſe or ordinary Channel, either in Monſters or Tempeſts, in Plagues, extraordinary Puniſhments, or in the diſorderlineſs of the Seaſons; Theſe are the frightful marks of Gods angry Arm, whereby he nurtures the rebellious World to fear his ſeverity, ſince it would not be kept in order by his Clemency.

You ſee then, there is nothing in the univerſe but may furniſh the Chriſtian Pilgrim ſubject for pleaſant meditation, or profitable inſtruction: He is a Spiritual Chymiſt, to extract pious reflections from all occurrences, he converts every thing into an occaſion of Religion, he makes his very recreation an inſtrument of Devotion, and when he diverts himſelf in viewing the beautiful variety of Natures delicacies, he entertains himſelf with ejaculations, concerning the Creators wiſdom and goodneſs. His very divertiſements drives him nearer his Heavenly Country: And theſe things which retard him in his journey, by ſtaying his Eyes or faſtening his attention on them, are happy furtherances of his Spiritual progreſs, and the very pauſes of his feet puts his Soul in motion, and the poring down-caſt looks of his Eyes, is a mean of the elevation of his mind towards his maker.

Hence his tongue keeps pace with the mounting of his thoughts, and his expreſſions bear the Impreſs of the lineſs of his diſpoſition: The Communication of his mouth is the beſt Comment on the Contemplation of his Mind; and this leads me to a Second reflection upon our Character of Strangers and Pilgrims.

We know ſuch are eaſily induced almoſt upon every Turn and Occaſion, to run out in ſpeeches of their own Countrey, and its Concerns: And they are glad of an opportunity whereby they may Prudently and Diſcreetly repreſent it to Advantage; Curiales in Caula, de Aula loquuntur. As Courtiers, howſoever diſtreſſ'd, or whereſoever diſperſ'd, are apt to ſpeak of the King and Court, to deſcant upon the Grandeur and Splendor of the one and other.

Thus the Chriſtian Pilgrim keeps freſh on his heart the Ideas of Divine matters convey'd to him by ſenſible Objects, and his Diſcourſe ſavours of Spiritual things, his Converſe is Heavenly; There is a Vein of Piety that mixes it ſelf with moſt of his Entercourſe, and ſociable Entertainment: His Language follows the temper of his Mind: His Words are the Interpreters of his Thoughts, & the Intelligencers of his Affections.

When Fulgentius happen'd to be at Rome upon a ſolemn Occaſion, in which the People made ſhew of their Riches, and great Magnificence in an extraordinary manner, he broke out into a paſſionate Exclamation, O how Glorious muſt needs the Manſion houſe of the Saints above be, when any worldly place is ſo ſparkling and beautiful!

When Lintprand the Biſhop of Cremona was ſent on an Embaſſy to the Emperor of Conſtantinople, he had his Audience with wonderful Ceremonies of State and Pomp, which to deſcribe would look more like a Romance, than the true Narration of any real matter: The Emperor is ſet on a Throne with all the Enſigns of his Royalty, Surrounded with Troops of Nobles, Guards of Soldiers, various Orders of Senators: The Room very Spacious, the Ceiling made to reſemble the Heavens, as near as humane art, curious vanity, or Princely power could effectuate. There was one vaſt Globe of Light reſembling the Moon in the middle, and in Imitation of the leſſer Stars, a great quantity of Flambeaus of different. Sizes, Artificially ſet round the Roof. The Imperial Throne was Supported by ſeveral Lyons of Braſs, which by ſome Engine Raiſed and Sunk it as often as they pleaſed, and that with ſuch terrible Roaring from the mouths, and Streperous Noiſe with the Feet of thoſe Lyons, as was able to aſtoniſh and amaze all the Beholders: But this was drowned in a Conſort of melodious raviſhing Muſick. In ſhort all was ſo extraorordinary Magnifick that if any thing of Earthly Grandeur could Juſtifie Virgils Flight of Flattery to Auguſtus, Diviſum Imperium cum Jove Caeſar habet. or make any pertinent Application of it, it was then.

However the good Biſhop is ſo little Dazled with all this Splendor, that he turn'd about to thoſe near him, before he made his Harangues, and thus he ſpoke them; What a ſight think you, the Son of Man ſhall be, when his Celeſtial Harbingers with the awakening Trumpets will gather the Nations before him, and the Princes of the Earth ſhall Tremble at his Preſence; when he ſets his Throne in the Clouds, attended with his Heavenly Hoſt, and an Innumerable Company of Angels, with the general Aſſembly and Church of the firſt Born, which are written in Heaven; This was the Reflection of one who minded the glories of this Heavenly Countrey, more than the Gaieties of his Pilgrimage, and the Chriſtian Traveller will Improve every thing to Spiritual Uſe and Sacred Purpoſes; and out of the abundance of his Heart, Luke 6.45. his Mouth will utter Divine matters, upon Suitable Occaſions and Accidents.

But I am afraid I am now writing a Myſtery, a thing to which many of us are Srangers; There is but little Divine Contemplation, and conſequently of Holy Communication amongſt us, from ordinary or extraordinary Occurrences. I know not how it comes to paſs, but as in the Society of ſome who pretend to Learning, every thing of Literature and Reading, is counted Pedantry; ſo in ſome Converſations which pretend to Breeding, every thing that is Serious and tending to Edification is ſcoff'd at, as nauſeous Cant, as unſavoury and unſeaſonable Jargon, as an unfaſhionable Grievance. With what idle Stuff, with what vain and trifling Stories, do ſome put off their Complementing Viſits? But if this were the Worſt on it, It were the leaſt Culpable; but alas, with what uncharitable Surmiſes, ſlandering, Whiſpers, yea, down right defamatory Reproaches, malicious Reports of one another, (and that of ſome we never knew or ſaw, and we take up Prejudices againſt upon hear ſay; than which, nothing can be more unjuſt) do many entertain themſelves, and others at ſome of their Encounters? What unmannerly; as well as wicked Cenſures of our betters, what ſeditious Expreſſions, and dangerous Inſinuations againſt our Governours in Church and State; what miſconſtruing their Actions, reading their Intentions in our miſchievous Wiſhes or unreaſonable Fears, &c. And ſuch like is the Divertiſement not only of ſome merry Meetings and jovial Clubs, but even of ſome of the more Refin'd Sort, and better Quality. How many profuſely ſpend much of their Time in Talking of of publick News or of the Affairs of their Trade, of their Bargains and Adventures, yet in their Converſe with their Wives or Children, with their Servants and Families, with their Friends or Neighbours, trace them from Morning to Evening, from one Week to another, yea I fear for Months and Years, thereis little of God or Religion to be heard among them; little Diſcourſe of the Joys of Heaven, or the Glory of Paradiſe; few who for any holy Conference may be ſet down in Gods Book of Remembrance: Mal 3.16, 17. or upon this ſcore may expect to be reckoned a part of his Treaſure, when he makes up his Jewels.

O whence comes this! that ſo few of theſe who pretend to be Travelling to the Heavenly Jeruſalem, Commune ſo little of Sacred matters? whence is it, there is ſo little Communication to Miniſter any Grace or Inſtruction, Counſel or Comfort to one another? Nay, that any Excurſions this way, is weariſome, and hateful to ſome, Impertinent and unſeaſonable, although never ſo well timed, there can be no anſwer made, but that they Savour not the things of God: Mat 16.23. Rom. 8.6. 1 Cor. 2.14. and that theſe who are Carnally minded, have no reliſh of the things of the Spirit; for they are fooliſhneſs to them.

Why ſhould not we look thorough the Terreſtrial Court of the Monarchs of the World, to thoſe Regions of bliſs! Why ſhould not the Magnificence of the Prince make us both think & ſpeak of the Majeſty of God, whom he repreſents! Why ſhould not the Beauty of the Creature raiſe our Minds to view, and tune our Tongues to chant out Praiſes on the Purity of God! To give you more familiar Hints, why ſhould not our external Pollution and Waſhing, bring to our Memory our Internal Spots, and means of Purification! why ſhould not the putting off our Cloaths make us ſometimes dart a pious Ejaculation to God, That he would help us to put off the Old Man; and likewiſe our putting them on, mind us of the putting on of Chriſt! Why ſhould not the Light of the Day at the opening of our Eyes, mind us of the Light of the Goſpel, of the Light of Grace, and that of Glory! And a thouſand ſuch like Inſtances I could give you, and I muſt ſay, one reaſon why Spiritual matters are ſo frequently Shadow'd out to us, under Earthly Compariſons, and homely Parables in the Scriptures, and ſuch Similitudes as are commonly Obvious to us, is, That when theſe or the like meet with us, they may give riſe to ſome devout Meditation, pious Reflection, and holy Diſcourſe: And this they would never miſs, were we ſo heavenly Minded, or divinely Diſpoſed as we ought.

Suffer me to tell you, that how Mean or Contemptible ſoever ſome may think this Subject, as below their Dignity, or the high flights of their Converſation: Yet I muſt be free to acquaint you where the Power of Religion is within, and any thing of Celeſtial Fire, it will break out into ſome ſparkles of Light and Heat, for the Direction and kindly Warmth of the Devotion of thoſe about us. We ſhould be ſhining, John 5.35. Luke 6.45. as well as burning Lights; And a good Man out of the good Treaſure of his Heart, will bring forth that which is good, Eph. 4.29. to the Eidfying of, and Miniſtring Grace to them about him. Let me recommend in a Spiritual manner, and leave that Precept of the Apoſtles with all Chriſtian Pilgrims, let no corrupt Communication proceed out of your Mouths, but that which is good to the uſe of Edifying, and may Miniſter Grace to the Hearers.

Now all this heavenly Strain of Thought and Diſcourſe, whereby the Chriſtian Pilgrim is diſtinguiſht from the Common Traffickers of the World, is the Reſult of that conſtant remembrance he retains, and fervent Affection he bears his Celeſtial Country, which no diſtance or abſence can remove from his Mind. This may in the Third place be reckon'd a neceſſary Ingredient into his Compoſition, yea, the principle of his Motions, the conſtant Companion of his Toil and Pleaſure.

When Strangers or Pilgrims in their Peregrination meet with pleaſant Sears and populous Cities, with fruitful Fields and fragrant Gardens, with ſtately Palaces, and ſplendid Partars or Walks; They take a tranſient View of thoſe things, and though they may be delighted with a ſlight Glance of them, the Biaſs of their Mind is ſtill Homeward. Although the place of their Nativity be but as a Barren Wilderneſs, or a Rocky Precipice, little better than Lybian Sands or Scythian Snows: Yet I muſt ſay, there is a kind of Jene-ſcay-quoi, Neſcio qua Natale ſolum duledine Cunctos Ducit et immemores non ſinit eſſe ſui Ovid. an unſpeakable Somewhat, That forcibly Charms them to it. A Stranger in all his Travails, receives not ſuch Solace from the ſhews of one Court, or the Gallantry of another, the Magnificence of the third, or the ſumptuous Regales of a fourth. As he delights himſelf with the very Expectation of Contentment and Satisfaction, he will be Tranſported with on his return, from the Careſſes of his Dear Wife, The pleaſant Lips of thoſe pretty Pieces and Splinters of himſelf, his little Children hanging about his Neck and Knees: or from the Merry but Innocent Entertainment of his Friends, the frequent Concourſe and facetious Converſe of his Acquaintance and Relations.

Thus devout Pilgrims meet with nothing while eſtrang'd from Heaven, that can ſtifle their longings after it. The Dignities of the World cannot rebate their Deſires, nor can its Dainties beget in them an Oblivion of its Joys: Its faireſt Scenes do not Chaſe it from their. Minds, nor can its greateſt Proffers byaſs their Love from it. They count whatſoever is Amiable in Art, or admirable in Nature, too much Dignifi'd, when they prove to them but Dark and Obſcure Repreſentations of its Glory. They conſider them no more than as Opticks, by which they take the height and excellency of Celeſtial things; They make uſe of them not only as tranſparent Perſpectives to carry their Spiritual Sight higher, but as burning Glaſſes to reflect the Rays of Divine things more warmly into their Hearts, whence their heavenly Thoughts become more intenſe by the meditation of thoſe Terrene Objects.

O the ingenious Efforts of a heavenly Soul, which is able to make the moſt ſeemingly Oppoſite contrarities, Vehicles for carrying it home to its own Country: Or ſhall I ſay, here is a Maſter piece of its magical Art, that it can preſent a Map of Heaven ſtill before us, without any Deluſion of Senſe. Here is no external Deceit, nor ſinful Invention of Art, the Impreſſions here are Intimate, beyond what any outward Imagery can produce: Innocent without Guilt: Raviſhing without Noiſe; and Permanent without cloying: which in deſpight of all Diſtance or medial Reſiſtance, point forth our Countrey to our view, ſo that no Opacous Body can Eclipſe it from our Sight, none of the poliſhed Glories of the World leſſen it in our Eſteem, nor the Courtſhip of its competing Blandiſhments interrupt our Affections therefrom.

O how great is the Energy of Divine Love, which can Convert every thing to promote its Approach to, and Union with its Object. The painted Spectacles, the pompuous Parade, the glittering Profits, the luſcious Pleaſures and the other flattering Vanities, of a falſe fawning World, which dazle the Eyes, darken the Minds, terminate the Deſires, and detrude the Souls of poor Mortals: Theſe which are the precipices of the Ruine, the ſtumbling Blocks, for the fall of thouſands of the Children of this World, become ſtepping Stones to mount the Spirits of divine Lovers Heaven-ward; that they aſcend thither by the ſame Stairs, by which others tumble to the Regions of Darkneſs and Amazement.

And they are ſo ſwallow'd up in ſerious Speculation of, and fervent Affection to their heavenly Countrey: That as there is nothing ſo remote, Obſcure or Oppoſite, but can bring it into their Minds, expoſe it to their View, and raiſe their Hearts thereto: So they are Blind to the ſhining atractives of the Earth, and Deaf to the Syrene Songs of all its tempting Vanities: That they look down from this Mountain of Contemplation, with Contempt and Deſpection upon all Temporalities. And for as diſtant as they are from Heaven, and that they have but faint Glimmerings of its Light, or few Cluſters of its Comforts, yet they have ſo much as Tarniſhes the Luſtre, Withers the Beauty, Imbitters the Taſte, Blunts the Force of all Worldly Excellencies, when they ſtand in Oppoſition to, or in Competition with it, for their Love; They are no more Affected with thoſe things, then a dead Man is with Shews and Dainties, Muſick and Paſtimes; This is indeed to be Crucified to the World, which leads to Conſider in the fourth Place the Chriſtian Pilgrim as he ſtands diſpoſ'd to the World.

We know Pilgrims do not clog themſelves with unneceſſary Burdens, or ſuperfluous Encumbrances, Theſe hinder their Progreſs, and make them drive on heavily with as little Pleaſure as Speed: Thus Chriſtian Paſſengers ſhake from them all undue Eſtimation of, or inordinate Affection to the World, as well knowing there is nothing can Retard them more in their March, nothing can Obſtruct the elevation of their Affections to the Regions of Bliſs while in the Way, or the Reception of their Souls into thoſe Manſions of Glory above, at their Journeys end, like worldly Love. This blinds the Eyes, ſlacks the Pace, and impedes the Entry of ſome Pilgrims into the Land of promiſe: This extinguiſhes the Love of God and their Countrey in their Hearts. It was this made the young Man in the Goſpel, Mat. 19.22. Tim. 4.10. after ſome Advances, go back Sorrowing. This made Demas forſake the right Way, and Judas betray the Saviour of the World: This has made more Hereticks and Schiſmaticks, more Apoſtates and Backſliders, than any thing elſe, among ſome who ſet out in Pilgrimage towards the heavenly Jeruſalem, and many had perſever'd to the Journeys end, if they had not preferr'd the traſh of the World to the Truths of Religion, and the Treaſures of Heaven.

Did we as heartily and ſeriouſly mind and Love our Country as we pretend: Did we Strive and Struggle againſt our Luſts as againſt our Competitors for Places of Gain and Perferment in the World. Did we Watch and Pray, ſit up Late and riſe Early to ſecure Heaven; were half of that Diligence and Pains transferr'd to Religious Exerciſes, which we Laviſh out on worldly Projects, or covetous Practices, on luſtful Intreagues or ambitious Deſigns, as our progreſs to our Home would be more Swift, ſo our Succeſs would be more Sure.

Let me then Adviſe all in the Words of St. John, love not the World, 1 Ep. 2. nor the things of the World. Here the Apoſtle who from the Ardor of Divine Love, with which he was heated in the Boſom of his Maſter, is well ſtiled the Diſciple of Love; And breathed nothing but flaſhes of Light, and and flames of Love, in all his Epiſtles: Yet he ſtretches a cloud of Darkneſs over the World, and diſparages all its pretences to our favour: Nor will he allow the leaſt grain of our Affections to ſlide that way. It is worthy your obſerving, he doe's not muſter up the Miſeries and Calamities, the Troubles and Diſaſters of it, to diſcredit it in our Eſteem, or divorce our Affections therefrom: But he Marſhals its greateſt Forces, Triarij its three famous Worthies, its Jannizaries, its Generals and ſtouteſt Champions, In which its Strength and Stratagems, its Power and Policy do conſiſt: The Luſt of the Eye, the Luſt of the Fleſh, and the Pride of Life; here he diſplays all its Beauty and Glories, here he diſcloſes all its Charms, here he Proclaims all its Titles, and hoiſts up all its Sails, even to depreciate it in our Eſteem, and if its moſt precious things whereof it can make the beſt ſhew and the greateſt boaſt, be Antidotes againſt our affecting, What is then left it wherewith to Entice or Enſnare us?

Certainly Almighty God by driving Adam out of Paradiſe, and ſo depriving him and us of the moſt delightful Portion of the Earth, (for it has ever ſince been a Terra incognita, unknown to the Inhabitants of the World,) would ſeem by this to remove the greateſt Inducement of our Affections to it: ſince what was in all appearance the moſt lovely and deſireable part thereof, is now miſſing, and hid from the moſt inquiſitive Chriſtian Travellers, what Title can any other Dividend of it now lay to our exceſſive Eſteem or Liking.

Pilgrims degrade themſelves too far, and diſcredit their own Country, when they overvalue what they meet in their tranſient Paſſage through forreign Places. Indeed if we prefer the pleaſing of Men to the ſerving of God: If we be more Enamoured of the refined Pieces of the Earth, than of the beauty of Virtue or the glory of Paradiſe; If we are more taken with the Pageantry of the World, than with the reward of Religion or the Euge's of a good Conſcience, Pſal. 17.24. we behave more like Inhabitants who have their Portion in this Life, than like paſſengers to Heaven, or expectants of its Inheritance; and we give iuſt ground to others to conclude our temporal Concerns have a greater Aſcendant over us than our eternal Intereſt: And that we have more of that prophane Cardinal's temper (who told he would not forgoe his part of Paris for any Portion of Paradiſe, and ſo he might well ſay for any Title he had to it) than of the Royal Prophet, Pſal. 19.10. who ſaw more brightneſs, and felt more ſweetneſs in Gods Law, than he could perceive in the ſparklings of Gold, or taſte of Honey: That is to ſay, than in all the profits or pleaſures of the World.

It is this Preference of their own Country in their Opinion and Affection, and the low and mean Apprehenſion they have of all Temporalities, that makes Chriſtian Pilgrims keep on in their Way, with great indifferency in reference to all Occurrences, and equality of Mind upon all Emergments. And this is a Fifth property, without which its impoſſible for us to hold on, or arive at the Jeruſalem above; we ſhall be intangled by Smiles and Flatteries, or deterr'd by Frowns and Storms; without this diſpoſition, nothing can make us Steady againſt proſperous Gales or adverſe Blaſts, pleaſant Endearments or painful Affrightments like this indifferency of Temper; this makes Chriſtian Travellers forſake their Carnal Relations, contemn Earthly poſſeſſions, when they prove obſtacles to their Progreſs: And ſay to the one, Mat. 8.33. Get you behind me for you Savour not the things of God, and to the other, Phil. 3.8. I count all things Droſs and Dung, Heb. 11.25. 'tis this makes them prefer a tedious Pilgrimage and Sufferring State, to a flouriſhing Condition of Eaſe and wanton Dalliance.

We know Pilgrims are not like thoſe who go to Sea for Paſtime, or Walk abroad for Pleaſure; whom a little blaſt of Wind or breath of cold Air, a ſmall appearance of Rain, or a hovering Cloud, a little uncleanneſs or unevenneſs in the Way hinders from ſetting forth, or frights ſoon from going forward: No, they are reſolved to keep on in their Way, be it Smooth or Rough, be it Plain or Hilly, be the Weather Fair or Foul; and although the Houſe or Inn they ſtep in, for refreſhment by Day, or tarry in by Night, be not well Furniſhed or Adorn'd: Although their Entertainment be Poor, and Accommodation Slender, they ſend not for an Upholſterer to alter their Beds, or a Glaſier to mend the Windows; or a Carpenter to repair what is Ruinous; or a Painter to Beautifie what is deform'd: No, no, for the ſhort Time they ſtay, they content themſelves with things as they find them, without Afflicting themſelves, or creating any Trouble to others.

Is not this, in more familiar Terms, but the very ſame indifferency the Apoſtles ſpeaks of to the Romans when he would have them uſe the World as if they uſed it not, 1 Cor. 7.31. or that Contentment he by his Practice as well as Preaching Preſcribes the Philippians; Phil. 4.11.12. when in every State they ſhould carry the ſame calmneſs and evenneſs of Mind upon all turns of Elevation or Depreſſion, upon all changes of Proſperity or Adverſity: And without this diſengagement of Heart and looſeneſs of Affection from the things of the World, we will never be able to reject its Baits, or reſiſt its Bluſters: Every Avocation will divert us, every Amuſement ſtop us, not only Real but Imaginary appearances of Danger and Difficulties will scare us. We tremble at the ſhaking of a Leaf, quake at the whiſtling of the Wind, we'l bow to every Promiſe, couch at every Threatning: we'l worſhip every Idol, dread every Mormo, we'l Sink under every little Load, and fall proſtrate to every trifling Temptation.

Rut when our Spirits are raiſed to this high pitch of Unconcernedneſs, all the flattering Arguments derived from Hope, or the frightful Confuſion deduced from fear, cannot ſhake our Reſolution. We will with ſerene Countenances and ſedate Minds, welcome all Events, be prepared for all Weathers, and ready for all Tryals. If Riches, Honours, and worldly Conveniencies come in our Way, we'l receive them without Inſolence, enjoy them without Exceſs, and forgoe them without Impatience. If Poverty, Diſgrace, Pain or Affliction, be the Way that is Chalk'd out for us, we will not Balk, we know this to be the beaten Road, in which the glorious Company of the Apoſtles, the goodly Fellowſhip of the Prophets, the noble Army of Martyrs, the honourable Society of Confeſſors, that cloud of Witneſſes and Catalogue of Worthies, which went before us, have tread: And we muſt not look that ours ſhould be Strew'd with Roſes and Lillies, if we Trace their ſteps, or expect their Palms.

And ſuffer me to ſingle out of this Liſt, One that made no ſmall Figure in it, and propoſe for our Imitation his behaviour, when he had the Prediction of his Death communicated to him: He takes it as it were his Life in his hand, he is reſolv'd to go on in his Courſe, to abide the Worſt, to endure all the Hardſhips and Dangers, which the malice of Men or cruelty of Devils could Invent or Execute. He'l goe through them all, and accompliſh his Work, whatever it ſtand him, or coſt him, he ſay's, none of theſe things move me: None of theſe things would make him deſert his Poſt, or neglect his Duty, and this is truly a Motto I would have every Chriſtian Pilgrim take to himſelf, this will make him deſpiſe thoſe Terrors that are Bugbears to the Children of this World, diſdain theſe Pleaſures that are Fetters to the Nimrods of the Earth: And Count them all as Withs of Straw, when Imploy'd to detain or drive him from his Journey. He is reſolved the Tempeſts of the World ſhall not Conquer him; nor its Courtſhip Cajole him, but through Honour and Diſhonour, &c. he'l proceed, maugre all diſcouragements or oppoſition. And this makes him to Improve every thing he meets with, to further him in his Way. Want as well as Wealth, Contempt as well as Applauſe: Occaſions of Grief as well as theſe of Joy, can ſet him forward, for all things work together to Advance him. Rom. 8.

And that your Progreſs may be more Succeſsful and Comfortable, Strangers and Pilgrims are, or at leaſt ſhould be, of meek Addreſs, calm Deportment, and peaceable Behaviour: They know nothing conduces more to their Eaſe and Security in the Places whither they Travel: Nor can any thing Expoſe them to more dangerous Inconveniencies than a quarelling Temper or a contentious Diſpoſition; the effects of which howſoever they may be winked at in Natives they become intolerable in Strangers. To Embroyl the State by Sedition, or divide the Church by Schiſm, to Sow diſcord among Brethren, Jars in Families, or Diſſention among Neighbours, is faulty in any, but abominably Criminous in a Stranger.

The Spiritual Pilgrim ſhould conſider, meekneſs is the peculiar Character a Chriſtian: The Beauty and Ornament of his Profeſſion: The glory of his Religion; by which it Conquered the great, Subdued the Wiſe, Confuted the Scribe, and Triumphed over the Diſputer of the World. Although our Saviour and his followers did not eſcape the cruelty of their Perſecutors by their ſoft Expreſſions and meek behaviour: Yet by them they Erected Trophies of Eſteem and Approbation of themſelves in the Hearts of their Enemies, extorted Elogies from their Mouths, and ſtruck the Spectators and Executioners of their Puniſhments with Wonder and Amazement.

It is this that makes the Chriſtian Pilgrim in his Converſe carry ſuch evenneſs of Mind in the midſt of theſe different humours, he may occaſionally encounter, that he neither Creates them any trouble, or himſelf any vexation. Altho' he may frequently hear what may grate his Ears, and ſee what may be as a Thorn to his Eye, he Stifles any hard Reſentment, and is Calm in the midſt of their Inſulting provocations: And if he cannot by his prudence and diſcretion allay their Contentions among themſelves, he will not by any officious Interpoſing Exaſperate them againſt one another, or inflame them againſt himſelf: And by his ſedate Behaviour among them, or abſtractedneſs from their Affairs, he avoids giving or receiving Offence upon every ſudden caprice, tempting oportunity, or trifling Emergent: And if he cannot by all this Caution evite the Scorn of ſome proud and petulant Tempers, who from ill Nature, or worſe Breeding, with inſolent Railing or Railery invade his Modeſty; his Mind is not put out of Tune, nor his Countenance out of Frame, or Expreſſions out of Order: but upon every Turn, he is gentle and eaſie to be Intreated, without grudging theſe Buffoons the Spoils of their Vanity, or envying them the Praiſes they Aſſume from their rude Attacks on his Meekneſs; Which he holds up as a Bank againſt the Torrent of the more Furious, or as a Buckler againſt the direct, or ſquint Reflections of the leſs Dangerous, but equally unmannerly, Litigious aſſaulters.

This makes him go on in his Road without Intereſſing himſelf unneceſſarily in the Quarrels of others. He knows a Stranger ſhould not be a buſy Medler in other Mens matters: 1 Pet. 4.15. What hath he to do, to ſhuffle himſelf into the Croud of ſquabling Miſcreants, or the Fray of Hectoring Ruffians: What is he concerned to mix himſelf into the Company of brawling Gallants, or or bawling Fops whoſe Souls hate Peace. Pſal. 120.

Nay he'l be loth to concern himſelf in the Debates of more modeſt Contenders: He may juſtly fear the pertinent Application of what was with equal Impertinence and Injuſtice objected to Lot, Gen. 19.9. This fellow came to Sojourn among us, and he muſt be a Judge. Luke 12. How unwilling was our Saviour to be an Arbitrator between the two Brethren? A buſie medler in other Mens matters is no leſs Injurious to his own Quiet than he is to that of others, like a Bone out of Joint, is pain'd it ſelf, and cauſeth the aking to other parts. He minds that Paſſage of Solomon, Prov, 26.17. he that paſſeth by and medleth with Strife not belonging to him, is like one that taketh a Dog by the Ears.

The Chriſtian Pilgrim is a Profeſſor of the Goſpel of Peace, a Subject of the Prince of Peace, the Receptacle or the Temple of the Spirit of peace, and God delights in the Title of the God of peace: What powerful Arguments are in all theſe to Engage him ſo far as is poſſible to live peaceably with all Men. Rom 12.18. • al. 5. Conſider the fruits of the Spirit reckoned by the Apoſtles; what are they but ſo many branches of this peaceable Diſpoſition, requiſite in all Chriſtian Pilgrims: Conſider reiterate precepts of the Goſpel, the behaviour of Chriſt and thoſe Pilgrims who have gone before us: and you'l find it's not by hints, and little Inſinuations, by Starts or on Temporary occaſions, that this peaceable Temper is recommended to us; was not peace the Alpha and Omega of Chriſts Entry to, and Exit out of the World. Luke 9.14. Peace on Earth was the Oyes at his Birth, and his Legacy at his farewell. John 14.27. Mat. 5. He proclaim'd Peace makers bleſſed in his Sermon on the Mount, and Blazons their Coat of Arms with a Title of Honour beyond all worldly Pedigree; They ſhall be called the Sons of God: when the mighty Tyrants of the Earth, Thoſe priviledged Robbers (as we may ſay) of mens Liberties and Eſtates, or Succeſsful Thieves of Kingdoms and Countrey's, who delight in Blood and Maſſacres, and the little Incendiaries of Contention and Strife, will be Curſed as the Children of the Devil, and ſent with him and his Angels to the Vengeance of everlaſting burnings.

Let me freely Addreſs my ſelf to all Chriſtian Pilgrims, and tell them how incongruous a thing it is that we who profeſs our ſelves Strangers in this World, ſhould behave ſo unlike the Captain of our Hoſt, and his followers, whom we pretend to Love and Imitate. Look upon the whole Courſe of his Life, and you'l find nothing therein but iſſues of Tenderneſs and Meekneſs, of Love and Benignity: He went about doing good while we do all the miſchief we can, turn every thing top-ſide-turfwiſe, that croſſes our Humour, or that thwarts our pittiful, narrow Intereſt. How unaccountable is it, that while he preſents us the meekneſs of a Lamb, we ſhould tranſcribe it in the rage of a Lyon, or the cruelty of Tygers; That while he preſcribes to us the Innocency of a Dove, we Bite one another like Dogs, ſting like Serpents, and breath out nothing but the Gall and Venom of Aſps; That he ſhould ſpeak in a ſtill Voice, and we thunder Hail-ſtones and coals of Fire. That he ſhould pray for his Enemies, and we curſe our beſt Friends and Anathematize all that oppoſe our Opinion, or ſeek to rectifie our Miſtakes. Alas, this is not agreeable to the Condition of Strangers and Pilgrims; if we make meekneſs and peaceableneſs the Charateriſtick of thoſe who Travel to another Country, and look for another City, we muſt ſeek for them elſewhere, than where we live: Where Malice and Bitterneſs, Strife and Envy tage ſo Violently, that by this we may beſt be diſtinguiſhed from the reſt of the World. It was not ſo of Old, when behold how they love one another was the honour and badge of their Profeſſion, and the wonder of their Adverſaries: and it wou'd be ſo ſtill, if they did keep themſelves in Concord and Uunity together, and go on in their Journey in Troops, not like ſcattered Straglers, but as a compact Army or Society of fellow Travellers. And this leads me in the Seventh place to ſpeak of as neceſſary a Character of Chriſtian Pilgrims as any I have yet nam'd, and that is their Unity.

Strangers and Pilgrims who are acted by principles of Prudence, Diſcretion, or good Nature, are not more careful of peaceable calm Behaviour towards others, in the Foreign parts where they Travel; than they are of avoiding all quarrels and diſſention among themſelves: They conſider nothing expoſes them more to the Ludibry of Strangers, retards them more in their Progreſs, or encourages Enemies to Attacque them, than when they fall out among themſelves by the Way, or ſeparate from one another into By-Roads, and differrent Parties.

And it is the ſame among Chriſtians; unity is their Credit againſt the obloquie, their Cordial againſt the annoyances, their Bulwark againſt the Aſſaults of their Adverſaries. It is no greater Security to a Kingdom or Family, to an Army or any Society; than it is to Chriſtian Pilgrims and Spiritual Travellers: It is a happy Aſſociation, when, in a regular way, many Pilgrims Confederate together, to ſtand by one another with mutual Counſel and Aſſiſtance, in their Journey Heaven-ward. A Mans Soul may well rejoyce in ſuch Company: Pſal. 122.1. and ſay I was glad when they ſaid, let us go to the houſe of the Lord together. Good Company makes the Road leſs tedious, and the Time glide gently away: It reconciles us to the uneaſineſs of a tireſom Journey, and miniſters Relief and Comfort to us in our Wearineſs and Diſtreſs. Owles and Savage Beaſts go frequently ſingle, but the Tamer and Gentler Animals and thoſe by which Chriſtian Travellers are ſet forth, flock together in Troops. Davids City compact together, our Saviours Kingdom unite, and Silurus his ſheaf of Arro. St. Pauls compleat Building or Natural Body with the agreement of its different Parts and various Functions, are no more Emblems, than Inſtructions of the happineſs and ſecurity which reſult from Unity among Chriſtian Pilgrims. And if divine Harmony were as ſtrong among thoſe of Chriſtian Community, as natural Affection is in the organical Body, or politick Conſiderations are among ſecular and civil Societies, Religion would then Thrive as in its wholſom Air: The ſacred Conſtitution of our Church would be more firm; Its Members would tranſcribe the ſame diſpoſitions in aſſiſting the Weak, quickening the Lazy, ſupplying the indigent in their March; by which they would become more Beneficial one to another, more honourable to their Captain, and terrible to the Common Enemy, who durſt not make theſe attempts on an entire Body, wherewith he will be bold enough to ply mutinous Bands and ſcattered Fractions

The ſtrength of an Army conſiſts in its Diſcipline, Order and Unity; where theſe are wanting, neither its Number or Force can preſerve it from Ruin: and if the profeſſors of Religion like looſe vagrant Souldiers forſake their Poſts, or regular Aſſembling themſelves together, they may come to feed upon husks, be expoſed to wild Beaſts, 1 Pet. 5.8. or fall within the paw of that Lyon, who goeth about ſeeking whom he may devour.

So that they but deceive themſelves who think their following by-ways the beſt method to advance with more Safety, or arrive with more ſpeed at their deſired Reſt; ſuch are frequently ſuffer'd, as a juſt puniſhment for their ſeparation, to be led unto Quagmires and Precipices, by the ignis fatuus of their own bewildred Imaginations; like Men out of their Way in a Wood, once wrong, ſtill worſe; 1 Tim. 4.15. ſo dangerous it is to divide from the Church, the ground and Pillar of Truth; and do not we find that theſe who made the firſt Rupture in her Unity, may read their Sin in their Judgment? God Almighty in revenge of the Rent they made, has beaten them with their own Rod, by permitting them to ſplit and fall aſunder into ſo many Parties and Subdiviſions; the ordinary Fate of all Broachers of Schi-ſm and Hatchers of Sedition.

But that which is moſt Aſtoniſhing is that after all the Prudence and Moderation of the firſt Reformers of this National Church, after all the Courage and Conſtancy of her Martyrs and Confeſſors, after all the Zeal and Learning of her Apologiſts and Defenders, after all former Inſtances upon Record, and freſher of later Date to our own Senſe and Knowledge of her ſtrenuouſly oppoſing Popery; any ſhould divide from her Communion, upon ſcore of her Symbolizing with Rome; and aſperſe her Worſhip and Conſtitution as Popiſh and Superſtitious: under this Flag the firſt Deſerters ſheltred themſelves, and the little Viperous Parties ſince (wherewith the Church has been, and ſtill is Haraſſ'd, or the Kingdom Infeſted) have made and ſtill make the ſame Hue and Cry; although ſhe be the ſtrongeſt Bulwark of the Proteſtant Religion in the World; the richeſt Store-houſe of its ſtouteſt Champions, the ſureſt Sanctuary of its perſecuted Adherents: Whereby ſhe is become the greateſt Eye-ſore to the Papacy, and the moſt invidious Object of its Curſes and Anathema's. It is ſtrange that when the Pope and Conclave ſo Inceſſantly vent their Spight and Venom againſt her, as Heretical, any in her own Boſom ſhould charge her with Affection to ſo Implacable and Avow'd an Adverſary.

From which Envious Imputation, I will not attempt to vindicate her, by muſtering up Arguments from Scripture, Reaſon and Antiquity in defence of her Liturgy and Government; that has been done over and over again to the Confutation of gainſayers: but I ſhall ſingle out ſome matters of Fact, no leſs for the honour of the Church, than the Conviction of her Malicious Accuſers.

And firſt I would have you Conſider that ſome of the Compilers of the Common Prayer Book, ſuffer'd Martyrdom, were Burned to Aſhes in Queen Mary's Reign; the Liturgy diſcharged, and the Maſs-Book introduced. If theſe had diſſown'd the Religious Service which ſome now ſpurn; and embraced that Hotch-Potch of Supplications to Saints and Angels, in the Romiſh Ritual: If they had renounced the Articles of the Church of England, ſubmited their Conſciences to the Pope, and the ſacred Scriptures to the Canons of the Council of Trent; they might have avoided the cruelty of their Perſecutors. But they loved neither their Lives, Rev. 12 11. nor Honours to the Death, but choſe to forgoe theſe, rather than the Faith; and God would have it ſo, that he might not want the Glory of ſuch Chriſtian Magnaminity, nor the Truth of the Proteſtant Religion, the honour of the Triumph of ſuch reſolute Warriors: That the Church might not miſs the Boaſt of ſuch renowned Generals; nor the Age then, the Influential Encouragment of ſuch affecting Examples; or the ſucceeding, the reviving Energy of ſuch excellent Precedents; to invigorate their Faith, quicken the Courage, and fortifie the Hope of other Strangers and Pilgrims. Truly if we weigh without prejudice and partiality this ſame Inſtance, we muſt needs Conclude they were no Friends to Popery, who upon account of their Religion felt ſo much of its Severity; nor can the publick Service of this Church be conſtructed a favourer of Romiſh Devotion, when it muſt be thruſt out, to make way for its Superſtitious Worſhip.

But Secondly there is another thing I would have you conſider: And it is this that next in the late unhappy Times of proſperous Rebellion, when the Liturgy of this Church was laid aſide and the Epiſcopal Government demoliſh'd; then Anarchy invaded the State, and Confuſion the Church, Tyranny and Uſurpation poſſeſſed the Throne; Hereſie and Blaſphemy the Pulpit; Popery made more conſiderable Advances in that Interval, than in many Years before, when the decent Worſhip and orderly Diſcipline of this Church kept footing. It is well enough known there were many Roman Catholicks in the Parliament Army, as the Royal Martyr in his printed Papers declared: And Mr. Monteith, who from being a Proteſtant Miniſter turn'd to be a Romiſh Prieſt, whoſe Hiſtory of the Troubles of Britain he publiſh'd in French, and I ſaw at Nantes, confeſſes there were many Prieſts ſlain at Edgehill; which, conſidering he was a New Proſelyte, he durſt never have averr'd, to occaſion ſo much Reproach and Scandal to a Profeſſion he had but recently Embraced, if Truth had not forced him thereto: And let it be remembred that the Enemies of the Liturgy and Government then, and thoſe of them now Surviving, whoſe Faces are not ſteel'd with Impudence, or whoſe Hearts are not hardned with Impenitence, ſeek to remove from themſelves the Odium of the Kings execrable Marther, by charging the multitude of Jeſuites and Popiſhly affected, in the Army therewith. If thoſe of this Perſwaſion ſhuffled themſelves into the Army by parroting the Cant of the Age, againſt the Liturgy and Government: If they had the Power and Cunning to wheedle others into their Net, and make them Tools and Inſtruments in carrying on the War, or execution of the King: Did not the Diſſenters then bring their pretences and Deſigns againſt Popery to a fair Iſſue; when inſtead of Extirpating or Staving it off, it increaſed with our Diviſions, ſwarm'd in our Armies and ſpread through all the Corners of the Land.

Now if we find to our woful Coſt and ſad Expences that upon the Ruin of the Church formerly, there followed an Inundation of Errour and Hereſie to corrupt the Doctrine of Immorality and Prophaneſs, to deſtroy the Power and Practice of Religion; That the Monarchy as well as the Hierarchy was overturn'd; that Faction in the State as well as Schiſm in the Church, Oppreſſion in the City and Country, came in on the Diſſolution of the Government, and removal of the Liturgy, Can we look for other Effects from the ſame fatal Occaſions, or (I may ſay) diſmal Cauſes, if renewed or ſet on Foot again. Indeed to expect better Fruit from the ſame Tree, rooted in the ſame luxuriant Soil, under the ſame malignant Influences, and care of the ſame cunning Dreſſers, (I ſhould rather have ſaid cruel Hackſters) is to look for Grap • s from Thorns, Mat. 7.16. or Figgs from Thiſtles.

But there are many in the Kingdom, whoſe gray Hairs and ſnowy Heads are Crowns of glory to them, for eſpouſing the Intereſt of the King and Church; and bear theſe marks of Honour, and proofs of Valour in their Scars and Wounds, which may ſuperſede any more Enlargment on this ſubject: Theſe are living Witneſſes, (and, bleſſed be God, there are many ſuch Surviving in the Nations) of the Havock, Religion and Property, Laws and Liberty ſuſtain'd, when Epiſcopacy was abrogated, and the Liturgy abandon'd. Theſe ſtill retain the Senſe of Honour and Conſcience of Duty, which acted them formerly to adhere with undaunted Hearts and valiant Hands to the Crown and Mitre, againſt the Torrent of triumphant Treachery; the ſame princples afford them now joyful reflections on their paſt Calamities, and are ready upon occaſions to Animate a-freſh their chill Blood, to ſwell their old ſhrivel'd Veins with new Life and Vigour, to give a timous check to the raſh Attempts of thoſe petulant young Sparks, who may be deluded with the novelty of an unexperienced project into a Diſvalue, if not a Diſlike of the preſent Settlement.

But if theſe Inſtances be ſtale and old, and ſo leſs impreſſive on the volatile Spirits of the preſent Age; permit me in the Third place to come a little nearer and tell you, what is within your own Kenning: Pray you, who ſo reſolutely ſtood in the Gap, ſo early ſcented, or earneſtly oppoſed the Deſigns and Contrivances of a Popiſh Party, who lately flattered themſelves with great expectations, but the Venerable Prelates of this Church. If in former Ages ſome of the preceeding Biſhops were Martyrs for the Proteſtant Religion; were not theſe in our Time, to our own view, Confeſſours for the ſame. If the former were dragged to Stakes, theſe were haled to Priſon; who maintain'd the Proteſtant Doctrine with ſuch Chriſtian 〈 in non-Latin alphabet 〉 in publick Harrangues, who aſſerted it in Print with ſuch degrees of Zeal and Learning, who preſſ'd it more convincingly in private, accidental Conferences, or appointed Meetings, and upon extraordinary Occaſions? where were there Combatants to be ſingled out, to defend the Truth, and overthrow the arguments of its Enemies, with ſuch ponderous Reaſons and nervous Eloquence, like the Orthodox Regular Clergy of this Church?

Let me then intreat all who vouchſafe to read this Eſſay, that they ſuffer not themſelves to be impoſed upon by the cunning artifice of theſe Huckſters of Souls, and Factors for Schiſm; who aſperſe the beſt Reformed Church in the World with favouring Rome, which her Doctrine Condemns, her Worſhip abhors, and her practice Remonſtrates againſt. Why ſhould People any more ſhut their Eyes againſt the Light, or ſtop their Ears againſt the Truth? Theſe I have written are plain matters of Fact, without any ſlight or guiſe; and if you conſider them without Pride, Paſſion, or Partiality, I dare ſay you'l eaſily be convinced, the antient Eccleſiaſtick Government of this National Church has been, and is the beſt Fence of the Proteſtant Religion, and its Biſhaps the Stouteſt Champions of the ſame. What powerful Preachers, what Prudent Governours, what Learned Writers, Valiant Martyrs, what Couragious Confeſſors, have ſome of that Venerable Order proved! How have ſome of theſe and of the other intelligent Clergy of all Degrees in this Kingdom, by the Piety of their Lives, and their Courage at Death; by the Eloquence of their Tongues, and the ſmartneſs of their Pens; By the ſolidity of their Reaſons, and magnificence of their Charity, batter'd the Walls of Rome, more than all the little Sectaries of Europe were ever able to do. Neither have there been wanting ſome of the flouriſhing Nobility, ſome of the renowned Gentry, ſome of the piouſly affected, ingenious Commons; who have in an eminent Degree, in like manner, maintain'd the Worſhip and Government of this Church againſt its adverſaries; and what would ſome of our Predeceſſors of both Sexes not have given in Henry the Eighth and Queen Maries Reign, for that Worſhip and Sacrament in the Forms wherewith they are now Adminiſtred in this Church; for all the mixture of Superſtition, or worſe, Diſſenters charge them with? O that we did look back, and conſider the Days of Yore; what would they have parted with, to obtain what ſome among us contemn and deſpiſe? And if ever God in his Wrath ſuffer Popery to over-run the Land, Perſons ſhall have neither of theſe in the purity we now enjoy them. We'll have more Ave Maries then Pater Noſters; more Invocation of Saints than Adreſſes to God: We muſt receive the half Sacrament as the Prieſts will give it, or if we take it in the way the Church now enjoyns, be Burned at Stakes as Profaners of that Sacred Ordinance; For all the uncharitable and unjuſt clamours, Perſons make againſt the way wherewith it is now exhibited as popiſh and Superſtitious.

Now for my own part I muſt declare in the preſence of God, it is really Strange and Surprizing to me, and I think it may be ſo to any conſidering Perſon; that after this freſh later teſtimony of the Chriſtian Fortitude and zeal of our Biſhops for the Proteſtant Intereſt, there ſhould be any Proteſtant Separatiſt from the Communion of this Church: Much leſs any to Bark againſt her as Roman or Antichriſtian.

Some Perſons perchance may think it too Nice a ſpeculation, to ſay that the Diſſenters are the greateſt Friends to Popery: yet I dare boldly aſſert it for Truth. Not that I think they are ſo by paction or deſign; but in the Iſſue, it has, and I fear it may again be found, that theſe widen the Gap for the Common Enemies Entry. And were there an exact ſearch made, there would be found more Papiſts in Maſquerade in the ſeveral Fraternities which have divided from the Church, than many well meaning Perſons among them are aware off, or willing to believe.

For it is certain, how oppoſite ſoeever the Opinions of the Separatiſts are to thoſe of Rome in ſome Points; Yet as to Matters of Government they are equally Combin'd againſt the Royal and Eccleſiaſtick Power: And the Church or Kingdom like an open Field, may be Harraſſ'd by both; Deut. 22.20. and then the forbidden mixture of plowing with an Ox and Aſs, ſhall be more dangerouſly practiſ'd, when the learned Jeſuit is joyn'd with the Phanatick Donatiſt: the Seminary Prieſt and the gifted Brother: the Foreign Conclave and the Domeſtick Conventicle ſhall conſpire together to Demoliſh the Fabrick, Deface the Beauty, and Deſtroy the Purity of our Church.

It were happy if we did conſider, that differences among thoſe of one Religion and Nation are a great advantage to the common Enemy: For in this caſe every Subdiviſion is a ſtrong Weapon in the Hand of the contrary Party: And by how much inconſiderable our adverſaries might appear to us, were we United, by ſo much the more Formidable they become to us, through our own unhappy Diſſentions: By which their Intereſt is more Advanced, their hope of ſucceſs Increaſed, than by all their Plots and Stratagems.

It were to be wiſh'd that the Enmity of the Church of Rome which is eagerly enough ſet againſt us all, and in the End would ſwallow us without diſtinction, could by a kind of Antiperiſtaſis inflame our mutual Love, Multitudo inimicorum corroborat unitatem amicorum. ſtifle our private Animoſities, make us more Unite among our ſelves, and willing to compoſe our differences: This were to extract an Antidote out of their Malice, Diſcord. in unitatem trahant & plagae in Remedia vertantur: unde metuit Eccleſia periculum, indeſumat augmentum. Ambroſ. and make Treacle of the Venom of the Viper, to Improve our common Danger unto an occaſion of greater Safety. Nothing inſpires them more with Courage and Reſolution againſt us, than the ſeveral Ruptures among us: Which were they made up, their Confidence would fag, and their attempts turn to their own ſhame.

But to conclude this Paragraph, in which juſtice to the beſt reformed Church in the World, Zeal for Religion, and Concernedneſs for all who think it worth their while to read what I have hear aſſerted, carried me to this modeſt Vindication. I therefore beſeech all by what is dear and ſacred to them, that they keep themſelves within the Pale of that Church, whoſe Doctrine is pure, whoſe Worſhip is Decent, whoſe Diſcipline is Primitive; from which ſome through weakneſs have ſo ignorantly, ſome through miſtake, have ſo inconſiderately, and others through wantonneſs, have ſo unneceſſarily departed; or ſhall I ſay, from which, ſome by wilfulneſs, have ſo unjuſtly, ſome through prejudice have ſo perverſly; and others through wickedneſs have ſo malicouſly Separated.

As I wiſh Chriſtian Pilgrims keep more cloſe and unite together, ſince their friendly Society conduces ſo much to their natural Preſervation; So I would recommend a great deal of Caution and Circumſpection to them. There is a certain jealouſie and ſuſpicion not only allowable, but commendable in Strangers, which contributes extreamly for the ſecurity of their Credit and Intereſt, whetherſoever they paſs, or wherever they tarry. They know there is a curioſity in others to Gaze much upon them, to be inquiſitive about their Circumſtances, to make ſome remarks thereon; Perhaps on their Birth and Quality, their Station and Condition, their Garb and Countrey: and whether it be Affliction (if Neceſſity make them Travel) or Policy (when it is but their Choice for Improvement) or Fancy, that they viſit Foreign Places; they are very wary and conſiderate; they know many things may paſs currant in the Natives, which are not ſo eaſily excuſed or indulged in them; therefore are careful to do nothing, which may expoſe them to Deriſion, Cenſure, or hard Treatment.

It were happy Spiritual Pilgrims did tranſcribe this Copy in their behaviour; that they were more ſtrict and watchful: Many Eyes, many ſpies are over them, and a ſmall eſcape or failure in them is more Notic'd, becomes more Criminous in them, than a greater matter in a mere worldling: Many ſnares and dangerous occaſions are about them, many deceitful objects to entice them, many real Foes, in the diſguiſe of pretending Friends, to cajole them; And I know no better Amulet againſt open or Secret Enemies, againſt violent Aſſaults, ſlie Inſinuations, than that of Epicharmus, Be Sober and Diffident. Truſt not all you ſee, though never ſo goodly or promiſing in appearance: Believe not all you Hear, though never ſo delectable to your Ears: Taſte not all preſented, though in a Golden Cup, it invites your Appetite, and courts your Liking with its Flavour.

There is no part of Prudence more neceſſary or profitable for Mortals, than a well ordered and cautious Jealouſie. Solomon ſays, a prudent Man foreſeeth Evil and hideth himſelf; but the Simple paſſeth on and is puniſhed; It is true, the Wiſe Man ſpeaketh there of Judgments and penal Evils; but it holds as true in Reference to Moral; And a wiſe Chriſtian will See and Dread Danger, where Fools neither perceive nor fear any Inconveniency, till it be too late; He ſuſpects there may be Fire under the Aſhes; a Hook under the Bait; that the Colour which ſparkles in the Glaſs, may delude him; the Charms which flatter his pleaſing Paſſion, may bite like a Cockatrice, and the glitterings of Gains may dazle his Eyes to his everlaſting Damage; Therefore he'll ſift well in his Thought what is Obvious to his Senſes: That the reflections of his Mind may Correct the Errours of theſe deceitful Intelligencers, and guard him, ſo far as poſſible, againſt Miſfortunes or Miſcarriages; If he unavoidably encounter ſuch things, as may prove occaſions of Evil, with what Modeſty, Moderation and Sobriety will he look about him; when he ſits down to his Repaſt, he'll Feed with Fear that his Table may not become a Snare; when he falls into Company, he Converſes with ſuch Caution, that lighter Freedoms ſhall not betray him to looſe Practices: He'll keep a loof from Harms way, and Satan's Road; He'll be loath to ſhuffle himſelf into drunken Clubs or Litigious Societies; he knows theſe are the Marts and Rendevouzes of Woes and Sorrows, of Wounds and cauſeleſs Quarrels; And that many Strangers through inadvertency or over-ventrouſneſs have at ſuch occaſions met with diſmal Accidents, ſlipt into fatal Extravagancies, and come to Tragical Ends.

This Cautionary Fear is the Fortreſs of Chaſtity, the Sanctuary of Temperance, and the Guardian of Innocence' It is a Tutelary Angel againſt the force and ſubtilty of Sin, and all its Abettors; it is a Centinel over our own Frailty, whereby we preſerve our Integrity in the midſt of all dangerous Encounters: The ſuſpicious and fearful are ſafe, when the Fool-hardy and Preſumptuous have their Heels tript up. He that fears not a Temptation, knows neither his own Weakneſs, the treachery of his Heart, nor the deceitfulneſs of Sin, the power or policy of Satan. There is no Courage in braving Sin, or daring the Devil, nor is there any Cowardiſe in flying occaſions of, or fearing Temptations to Evil; theſe Panders for Sin and Solicitors for Hell. None are in greater Danger from theſe, than the Secure; nor any more fatally deceived or ſhamefully worſted, than they who think themſelves too ſtrong, or too cunning for their Sins; well then might Solomon ſay, Prov. 28.14. happy is the Man that feareth always. And St. Paul recommends it as a Preſervative from falling, or a Staff to ſupport all Chriſtian Pilgrims, 1 Cor. 10.12. Let him that thinketh he ſtandeth, take heed leſt he fall.

Their way is Narrow and Slippery to the Boat, and they had need look well, where to tread, and how to faſten their ſteps, that their feet ſlip not: A Malicious thought, a Luſtful glance, a Tatling Tongue, a credulous Ear, a liquoriſh Palat, a deceitful Hand, are all wry Steps, or Deviations from the royal Road in which they ought to Walk; and they had need of a watchful Eye, a jealous Heart, a wary Foot, when a miſtake is ſo eaſy, and in caſe thereof the Danger ſo Great.

It is this makes many Spiritual Travellers ſhy of Lawful things, that they may Work themſelves into a fear of what is ſinful. They deny themſeves many things, which they may with leſs Sin than Scandal, or danger, Enjoy: They know thoſe who extend their freedom to the utmoſt Verge, may ſoon tranſgreſs the March; that theſe who Ride with looſe Reins in a narrow Road, and advance with full ſpeed towards the Score, may ſoon ſlip beyond it; that theſe who go as far as they can with Innocence, may go further than they ought with Prudence; therefore they Curb themſelves with a Holy Fear, leaſt their Liberty betray them into Looſneſs, or their Wantonneſs in playing Feats ſo near the Enemies Quarters, expoſe them to be hook'd in by Ambuſh, or Violence.

Theſe who will be trying ſuch dangerous Experiments, may eaſily ſlide into Impiety or Scandal. The bounds betwixt Virtue and Vice, are neither ſo large nor ſo high as theſe, wherewith God and Nature (likely to terminate the ambition of Encroaching Neighbours, and ſecure Poſſeſſours their Properties) has ſeparated Nations and Kingdoms from one another. Their Confines are near and more paſſable, and what is Lawful, and Sinful are not ſo diſtant as the two Poles; yea, 1 Sam. 20.3. we may ſay of them, as David ſaid in another Caſe, there is but a ſtep betwixt them. Many who put on Reſolution to ſtay their Courſe within the mark of Virtue, have by too much haſte and inadvertency, paſſed beyond their Line, and gone further than either they themſelves or others thought: and found a Precipice or a Gulph, where they expected Fieldroom; been plunged over Head and Shoulders, while they intended to keep aloof, and retreat with Safety.

I wiſh all Chriſtian Pilgrims may conſider the occaſions of Sin are wrapt up in their greateſt Comforts, Licitis perimus omnis. and moſt innocent Enjoyments, as you find by theſe Recuſants in the Goſpel, Luke 14.16. whoſe excluſion was the effect of their Abuſe of, and inordinate Affection to things in themſelves commendable: We have never therefore more need of Circumſpection and a cautelous Fear, than in the uſe of thoſe things allowed us by the bounty of Heaven; which if they miniſter matter of Danger, the greater is our Virtue in making them ſerviceable to noble Ends, and excellent Purpoſes, in our honeſt and decent fruition of them; whereby we convert them into matter of Praiſe and Honour, to which nothing can conduce more than watchfulneſs and Sobriety: Let me then cloſe this Paragraph with the Apoſtles advice be Sober and Vigilant; 1 Pet. 5.8. joyn Sobriety to your watchfulneſs, theſe are fellow-helpers and conjunct-furtherers of one another in the Apoſtles opinion, all our Caution and Circumſpection will be Maim and Lame, an unfaithful and inſufficient Centinel, if Sobriety keep it not waking.

I may then in the Ninth Place ſay that Abſtemiouſneſs of Appetite and Sobriety of Dyet is no ſmall help towards that Caution and Circumſpection I lately mentioned, or ſhall I call it a Conſiderable Branch of the ſame; and as Neceſſary an ingredient unto Pilgrims preſcription for their Conduct, as any I can Name. This keeps their Bodies in good Plight, and their Minds in Serene Temper; thoſe who immerſe themſelves in Senſual Delights, and wallow like great Earth-Worms in a fat Dunghil of Voluptuouſneſs, are hardly Rouzed; or when they are up, they Advance with ſuch a Lethargick pace, as makes them apt to Stumble or Faint; their Body by Intemperance becomes Heavy and Unweildy a very Nurſery of Diſeaſes: their Blood is hindred in its Circulation by ſuch Redundancy of Groſs Humours, which drown the Vital Spirits, 〈 in non-Latin alphabet 〉 . that they neither move Regularly nor Briskly: ſo that thoſe loaden Bellies have frequently empty Heads and leaden Heels: Defects no leſs prejudicial to the Spiritual, than Secular Paſſengers.

Corpulency or Groſſneſs of Body in moſt men, is a great Impediment to Activity and Nimbleneſs, to the Spirituouſnes of their Nerves, and the Agility of their Limbs; Their too much Flegm obſtructing the Vigorous motions of their Blood, or Enervating ir by Commixing or Gliding with it. Voluptuouſnes by a Natural Cauſality has the ſame unhappy influence on the Body and Soul; as it makes the former Liſtleſs and Reſty, ſo it is no leſs injurious to the expedit Effects of the latter: and brings a kind of Palſy on the one, as well as the other, Opimit as ſapientiam impedit, exilitas expedit, paralyſis mentem prodigit, Phtiſis ſervat Tertull. de Anima. a fat Opulent Diet occaſions often a lean Soul, while a ſpare one miniſters no leſs to the Soundneſs and Sharpneſs of our Spirits, then to the Health and Vigour of our Bodies.

There is that near Amity betwixt Soul and Body, that they ſhare alike in one anothers good or bad Fortune. And tho' the Soul be the Miſtres, ſhe is Affected with what Troubles and Annoys her Servant; and whatever prejudices or detains, what Diſables or Retard's this, Touches that: The Immoderate uſe of Worldly Pleaſures wound theſe Copartners at once; weakens the Body in all its Parts, and the Soul in all its Faculties: And there is ſcarce any thing more Shameful for the preſent, or more Tragical in the end; diſgraceful Maladies not fit to be nam'd, Grandes Rhombi, patinaeque grande ferunt una cum damno dedecus. Horat. Lib. 2. Sat 2. are the Reproachful Puniſhments, Greedy Phyſicians the coſtly Penſioners, Nauſeous Hoſpitals the laſt Sanctuaries of theſe Slaves of Senſe, and Vaſſals of Luſts.

When the Body is out of Tune the Mind drives but heavily: Its Sprightly progreſs in a Vertuous Courſe depends extreamly upon the good diſpoſition of its neighbour; To which nothing conduces more, than Temperance, this is the beſt Nurſe of Health, the ſureſt preſervation of Strength, the trueſt Enhanſer of Pleaſure, the ſafeſt Tutreſs of a ſound Mind; and what more Needful or Comfortable to a Traveler, then Agility of Body, clearneſs of Sight, and Chearfulneſs of Spirit; all which are quickn'd, cheriſh'd, and promoted by Sobriety.

For when the Body is pamper'd by Gluttony and Exceſs, it becomes like a Kitchen, where much Proviſion is made ready, whoſe Roof is blackned with Smoak and Reek. We frequently find the upper Story of ſuch Men Sullied, their Brain Cruſted, their outward and inward Sight leſed, that they become very unfit for Earthly as well as Heavenly Concerns. Reaſon is Stifled with this Liberty, and Religion Starv'd with this Plenty: — Quum corpus onuſtum heſternis vitiis, animum quoque praegravat unà: Atque affiget humo divinae particulam aurae Horat. Lib. 2. Sat. 2. The Soul is ſo be-miſted that we cannot ſee our way, or depreſs'd with the weight of its mate, to grovel ſo on the ground, that we muſt needs lag in our Journey, whereby we come to miſs our Road and Home either by Straying, or Loitering.

What ſhall we ſay then to theſe Kitchen Virtuoſo's, whoſe Care and Study makes them only witty in the Art of Cookery, who are Curiouſly expert in inventing new Methods of Luxury to gratifie their Palat, irritate their Appetite, and Cram their Paunch? May we not aſſert that they carry their Brains in their Bellies, their Guts in their Heads, and their Treaſure in their Diſhes? or ſhall we call them Idolatrous Purveyors for the Fleſh, or Proſtituted Slaves to their Stomachs, or (to give you their Character in Tertullian's Phraſe) They make their Bellies their God, their Cook their Prieſt, their Table their Altar, their Kitchen their Chappel, their Meſſes their Sacrifices, amd their Sauces their Graces.

It is ſtrange that what our Noble Predeceſſors look'd upon, as the moſt Servile of all Employments, ſhould now become the Science of Gentlemen; and that he who returns from his Travels Fraughted with an Inventory of Rare Ragoues, &c. Kick-ſhawes of odd Diſhes and Sauces, ſhould be reputed to have attain'd to a Maſter-Peice of Breeding: Tho' all the Improvement he brought home, diſcovers he ſpent more time in the Tavern or Victuallinghouſe, then in the Library or Accademy; and that he is better Accompliſhed to be Clerk of the Kitchen, than of the Cloſſet, or fitter to order a Feast, then the affaires of the Court or Camp.

Men are not now ſatisfy'd with what is Healthy and Neceſſary, Non in caro nidore voluptas ſumma, ſed in te ipſo eſt. Tu pulmentaria quaere ſudando. Corruptus vanis Rerum; quia vaeneat auro Rara avis, & picta pandat ſpectacula cauda. Ducit te ſpecies. Horat. Lib. 2. Sat. 2. we Nauſeate what is Cheap and Common, becauſe more eaſily obtain'd, though generally better and more nouriſhing; provident Nature having ſo far conſulted the Benefit of Mankind in General, that what is moſt uſeful is compaſs'd with leſs Toil and Expence; yet ſome are pleas'd with nothing but what is of great Coſt and purchas'd at a dear Rate; nothing raiſes their Taſt and Delight, but what Enhanſes the Price, and Peoples Wit muſt be ſet on the Rack, to find out Studied Rarities to provoke their Languid Stomachs, which a conſtant fullneſs only has made ſo, and might be ſharpned better by a little hunger, proceeding from exerciſe or reſpite from Feaſting; this would Seaſon their Viands with more advantage to their health, more pleaſure to their Palat, and Satiſfaction to their Appetite.

As long as Man was content with ſuch Fare as ſufficed Nature, Cum labor extuderit faſtidia, ſiccus, inanis ſperne cibum vilem. Jejunus Raroſtomachus vulgaria temnit, Horat. ibid. Poſcis opem nervis, corpuſque fidele ſenectae, eſto age, ſed grandes paſtinae, tucet aque craſſa, annuere his ſuperos vetuere, Jovemque inrantur Perſius Sat. 2. and ſatisfi'd Hunger, his Body was wholſome and Vigorous, and Free from Diſtempers, but ſince his Liquoriſh Curioſity has exceeded thoſe bounds which the Innocent ſimplicity of our Anceſtors accuſtomed themſelves to, and that Sea and Land muſt be Ranſackt to gratifie his inordinate Deſire, Diſeaſes have broken in thick and threefold in Troops upon him; the Curioſity of his Brain has kindled a Conſumption in his Lungs; the Diſtending of his Belly has Contracted his Nerves, and crampt his Spirits: That as a Neighbour Hiſtorian obſerves, and if it was ſo then, much more may we aſſert now, that the Variety of Strange diſtempers was the Effect of new and ſtrange Diſhes, Hector Boethius Hiſt. Scot. Lib. 2. Hos utinam inter heroas natum tellus me prima tuliſſet. Horat. ibidem. unknown to our Progenitors, who kept ſounder Minds in ſtronger Bodies, and that former Years too, by their ſober unſophiſticated Diet, than we now do with all our Plenty and Variety of Delicacies.

Did I to ſhame the Luxury of the preſent Age, deduce from Hiſtory ſome inſtances of the abſtinence of Primitive Pilgrims, which bred Envy and Amazment in the Pagan World, it would paſs for Fable and Romance, ſo unwilling we are to believe, what we have no will (although Ability enough) to Practiſe, and do's ſo much Reproach and Condemn our Riotous way of Living.

I could tell you of ſome who liv'd in Caves and Grotto's, in Shades and Deſerts, where Heaven was their Canopy, a ſtone or Turf their Pillow, a Purling brook their Lullaby, or the incentive of their Repoſe; a little Bread and Water, a few Roots, or ſome Herbs and Fruits, their Proviſion: and yet their Sleep was more ſound, the Meals more hearty, their Bodies more Vigorous, their Spirits more Chearful, than ours, when we ſwell with the moſt ſumptuous Dainties, ſwallow the Richeſt Junkets, or ſwim in the greateſt Affluence. Or to give it in the Prophets phraſe and Scripture Language, Amos 6.3, 4, 5. Than when we drink Wine in Bowls, and chant to the ſound of the Viol; when we have Eaten Lambs out of the Flock, and Calves out of the Stall, when we ſtretch our ſelves on Couches, and lye upon beds of Ivory.

Now I have not ſaid all this, as if I thought it poſſible to Retrieve the Sobriety of Anchorits, or the Abſtemiouſneſs of Ancient Aſcetics; for I equally diſpair of that, as I do of bringing the Fervours of their Devotion, the frequency of their Prayers, the flights of their Spirits, the height of their Zeal, or the meaſures of their Charity into Faſhion, in this degenerate Age. This were ſuch a miſapplication of Remedies, (not becauſe they are not right, but becauſe the Malignancy is too Strong, and the Patient too Weak) that I might run the Riſque of incurring ſuch another Cenſure, as Cicero paſt on Cato. Loquitur tanquam in Republica Catonis, quum ſumus in faece Romuli. I conſider then we are in the Dregs, not in the Prime, of the Golden Age of Chriſtianity; I ſhall therefore forbear, and with a pardonable inverſion, ſay, Such old Wine is not for ſuch new Bottles, ſuch ſtrong Grain is not for ſuch ſlender Ground, and ancient Auſterity is not for theſe Licentious and Luxurious times.

Only I muſt content my ſelf to do, as Generals, who for the Encouragement of Subaltern Officers, or younger Soldiers, entertain them with ſome Elogies of the Courage of Caeſar, or the Conduct of Hannibal, or the Military proweſs of ſome Veteran famous Warriors: Not that they think, theſe Juniors ſhall come up to them, but that by propoſing ſuch excellent Precedents, they may beget in them an eſteem of Gallantry, and generous Attempts to acquire Reputation by ſome Feats of Bravery: So would I gladly generate in you Emulation to make ſome Aproaches to theſe noble Patterns of Abſtinence and Sobriety.

Let me therefore Caution you in the words of our Saviour, Luke 21.34. Take heed to your ſelves, leſt at any time your Hearts be overcharged with Surfeiting and Drunkenneſs; be Sober and Vigilant, 1 Pet. 5.8. Gal. 5.24. Crucifie the Fleſh with the Luſts and Affections thereof: There is no greater provokement to theſe, than Gluttony, and Intemperance, withdraw the Fuel, and the Fire ceaſeth. Theſe are the Parents and Incendaries of all miſchief to Soul and Body: The Cloggs and Remoarcs of our March: The Bars and Portculliſes aagainſt our Entrance unto the everlaſting Kingdom.

I wiſh you may repreſs your Appetite, moderate your way of living, and Pare off from your Superfluities ſomthing for theſe for whom nothing is prepared; Neh. 1.10. what is left behind, would go farther, and be more bleſſed to your Children and Families. If People did indulge themſelves leſs in their Mirth and Jollity, A little that the Righteous hath is better than the Riches of many Wicked. Pſal. 37.16. in their Pomp and Vanity, in the needleſs Exceſs of their Apparel, or Table, and reſerve a part of what is Prodigally waſted that Way, to be expended on Sacred Purpoſes, and charitable Uſes, to encourage Gods Worſhip, to Feed the hungry Bellies, and Cloath the naked Backs of Chriſt's poor Members, they would in ſome laudable Degree reſemble thoſe ancient Pilgrims, who by denying the Pleaſures of the Fleſh, and deſpiſing the Profits of the World, became the more eaſily inclined to hear the Groans and ſupply the Needs of their neceſſitous Brethren. The Cries of the Poor are drowned in the noiſe of Feaſting, the Mourning of Joſeph Stifled in our Mirth, and the Afflictions of others are diſregarded when our Affections are too intent on the World. If our Abſtinence be not accompanied with Works of Mercy; it can no more further us in our Progreſs to our heavenly Countrey, Iſay 58.5. in the Prophet's Opinion, than Faith ſeparated from Charity can avail us in the Apoſtles. James 2.14. If when we mortifie our Appetite, we do not enlarge our hearts; if when we retrench our Diet, we do not extend our Hands to help and ſuccour the Needy: Our Abſtinence is as much without acceptance, as our Faith is without Life.

When your forbearance Feeds others, and your Faith Fills and warms them, you have faſted unto God, and believed unto Salvation; the Prayers of the Poor ſhall proſper you in your Journey, engage God for your Guide and Angels for your Guard.

Religion does not diſcharge us all Commerce with the World: No, no. We may lawfully Traffick in it, but ſtill as Foreigners; we muſt not Pawn our beſt Coin for its worſt Commodities; but ſhould purchaſe thoſe which upon our Return may prove of moſt Advantage in our own Countrey: And make uſe of the currant Species of the Place, to ſerve our Neceſſities, or Conveniencies therewith, while we ſtay in it; and what we ſave over and above theſe Require, lend it unto them who will give us (or tranſmit before us) Bills of Exchange anſwerable upon our Maſters Credit, in thoſe Manſions of Bliſs. By thus depoſiting our leſſer Sums in Gods Treaſury, we Secure at our Death (contrary to the Tenour of that in this World) not only Double, but beyond Meaſure, more valuable Returns than what we Diſburſe: And by a free Scattering or Caſting away ſome portions of our inconſtant, uncertain Eſtates, we Lay a Sure and fixed Foundation of Eternal Life, upon unſure and unſolid Means; and different from the way of Terreſtrial Architecture, we will Rear up a Firm and Stable Superſtructure of Hope and Comfort on the Tranſitory motion of our Temporalities, through our Hearts and Hands unto ſuch Faſt and Stanch Friends, as will Welcome and Receive us into everlaſting Habitations, and ſo we procure faithful Friends by unfaithful Servants, an incorruptible Crown, by corruptible Treaſure; an abiding Inheritance by the frequent Removes and voluble Rotations of this World's Goods to ſuch as cannot Refund the ſame in Specie, or the Equivalent as to any Earthly kind in this Life, but will in an everlaſting State make them Rebound to us with infinite Advantage and incomparable Increaſe.

Ancient Pilgrims acquir'd Maſtery over the Fleſh, Prov. 23.2. by puting a Knife to their Throat, when it was in their power to gratifie it; and they brought the World into Subjection, by keeping it out of their Hearts, when they had moſt of it in their Hands, and ſo they became more willing to let ſome Charitable diſtributions of it ſlip through their Fingers, for the Relief of others: And this voluntary Reſtraint they put themſelves under, prepar'd them the better to bear up under the Hardſhips they were brought unto, by Violence or Extremity; and the looſneſs of their Hearts from the World, diſpoſ'd them while they were in the way, the more Readily to part with ſome Portions of it, for the Succour of their diſtreſſed Neighbours, Per licentiam utendi, continentiae experientia procedit. Tertull. and Shake it quite off when they came to their Journeys end, The Checks and Croſſings they gave their natural Inclinations, as to lawful Freedoms, in a State of full Liberty, and overflowing Plenty, Qualified them to bear the want of Satisfying them, when they were Pincht by Penury or Oppreſſion, They ſuſpected thoſe Opportunities which put much in their Power: Suſpect •• habeo haue indulgentiam. They Curb'd themſelves, before they were Croſſ'd by others, they deny'd themſelves, before others laid any Reſtraint on them; and would ſcarcely either taſte or tip their Tongues with what others glutted themſelves with; they forbore Neceſſaries many a time, to accuſtom themſelves the better to contemn Superfluities at all times.

I muſt tell you that in the Proſperity and Peace of the Church, the Severities of their Mortification, the Auſterities of their Dyet, the Rigours of their Diſcipline, made many Martyrs of Penance, Patterns of Patience, examples of Chriſtian Fortitude, before ever the fury of Infidels, the malice of Hereticks, or the cruelty of Uſurpers, made them Martyrs of Perſecution, Mirrours of Conſtancy, or diſgraceful Spectacles of infamous Pageantry; and if they had not Innur'd themſelves to the former, they had never ſo Couragiouſly endured the latter, Their ordinary Meals were but Preparatives to Hunger, and Want: Their affected Privacy while they were in a ſtate of Liberty, abated the uneaſineſs of a cloſe Priſon upon their Confinement; their abſtract way of Living in their own Country, the foreſight and previous Thoughts of the neceſſity they would one Day be put upon, to leave it, diſpoſ'd them for Baniſhment; 1 Cor. 15.31. and by an ingenious way of Dying daily, they fitted themſelves for heir laſt Exit, and Departure, And if they had not thus Diſciplin'd and School'd themſelves before, they had never (when it came to the Puſh) obtain'd ſuch famous Triumphs over fiery Tryals, or made their Aſcent through Thorns and Croſſes to Crowns and Thrones.

By theſe happy Methods, Ancient Pilgrims procceded in their way, Shaking off all entanglements of Senſe, Stifling the Inclinations of the Fleſh, Stripping themſelves of all encumbrances from the World, by all which they were well diſpoſed at their Journeys end, chearfully to leave it, Joyfully to commit their Souls to the Father of Spirits, and their Earthly Tabernacle to the common Receptacle of all Living, the Grave. They conſidered the World as the place of their Exile, yea, as their Enemies Country, and ſo were well pleaſed to forſake it, when they received their Sentence of Removal; and if we expect to finiſh our Courſe with Joy, to obtain the Prize, Aſſume the Robes, Receive the Palms, they have gone before us to take Poſſeſſion of; as the ſame mind muſt be in us, in reference to the other inſtances I have named, ſo likewiſe as to a hearty farewel, and contented parting with the World, we muſt look on it with the ſame indifferency and jealouſie, uſe it with the ſame ſobriety and abſtinence, leave it with the ſame willingneſs and reſignation.

Our Condition in this World is but a Probationary State, and would you be always Striving or Running, and never receive the Crown, or reach the Prize? Would you be continually travelling, and never come to your Journeys end? Would you be ſtill in the Academy, learning to Exerciſe; and never come to officiate in theſe Miniſtrations in the Court of Heaven, you have been trained to, by all the Nurture and Diſcipline of this Life? Our Reſidence in this Region of Mortality puts us under theſe or the like diſadvantages. Pray you, what Apprentice or Servant does not long for the term of his Freedom? What Labourer in the Vineyard, does not look for, and gladly receive his Hire? Or, what Stranger will be afraid to return to his Fathers Houſe? How much may theſe Inſtances reproach the daſtardly Fear, and ſtrange Unwillingneſs of ſome to dye? What Bride does not joyfully expect the time of her Eſpouſals? What Heir does not wiſh the fruition of his Inheritance? what Priſoner does not deſire the Period of his Miſery? Or what Prince does not Covet the ſeaſon of his Coronation? Now the day of Death is all this to the Chriſtian Pilgrim, his tranſlation from Darkneſs to Light, from the Wilderneſs to Canaan, from Bondage to Paradice, from Slavery to Liberty, from a tempeſtuous Sea to a ſafe Shoar, and a ſure Haven of conſtant Joy and perpetual Reſt.

Theſe Spiritual Travellers, who are either timorous or unwilling to Die, bring an ill Report on their heavenly Country, as if it were not ſo deſireable; and make others believe, the Paſſage to it is more Difficult and Terrible, than truly it is; that their Title to it is but Weak, their Expectation of it but Faint, when they ſhrink at the Fore-thoughts, or Shrugg at the Approach of the Meſſenger to bring them thither: And it may be juſtly enough preſumed, the Earth has too great an aſcendant over their Hearts, too much of their Value and liking, when they are ſo much grieved to part with it; it diſparages their Faith, it reproaches their Hope, it detracts from their Love of the unſeen things of the other World, to ſee them leave this with ſo much Reluctancy. It is no ſtrange thing, to ſee Infidels take Death heavily, and conſtrainedly; ſince they believe no better Life than the preſent: No wonder to ſee them go off the Stage with Roaring and Impatience, ſince they are ſeparated from their Idols, and worldly Comforts, without any expectation of a better Exchange. Atheiſts and Libertines whoſe Felicity expires with their Breath, may be forry to Die: But how unaccountable is it, that Chriſtians ſhould be ſo, who believe that their light Affliction which is but for a Moment, 1 Cor. 4.17. worketh for them a far more Sure and eternal Weight of Glory; that Death is their Vehicle to this, the Grave, the Cradle of their Reſurrection, and the period of their weary troubleſom Pilgrimage.

Has not the Captain of their Salvation and the whole Hoſt of Pilgrims made their Entry by this Gate, and ſo Conſecrated and Facilitated the ſame to their Followers; it argues they have little Affection to their heavenly Countrey, or their Company, when they are ſo loth to go hence to Enjoy it, and their Society; it diſcredits them who have gone before, as if their practice had no Influence to make them trace their Steps, with Alacrity and Reſolution: It diſheartens their Familiars, when they See; and diſcourages them who come after, when they Hear, how Cowardly or Sadly, ſuch receive the Meſſage of their Return, or the News of their Delivery.

Let us all then who profeſs our ſelves Chriſtian Pilgrims, and pretend to be Travelling towards the heavenly Jeruſalem; let us for the Honour of Chriſt, and Reputation of Heaven; for the Credit of our Profeſſion, and Praiſe of divine Grace in our laſt Behaviour; for Commendation of the Example, that cloud of Witneſſes which went before us, have left us; for the Comfort of thoſe about us, the Encouragement of them who come after us, the Satisfaction of our Friends, the Conviction of our Foes; let us by looking to, and conſidering theſe things, be excited to diſentangle our Hearts from terrene Objects; to Baniſh all averſeneſs of our Diſſolution, wherewith the flattering blandiſhments of Sin, or the falacious affrightments of Death, would poſſeſs us; Heb. 12.1 and laying aſide any Weight which may Lett us, in running with patience our Race; or at its End bow down our Spirits, and hinder their flight to the Regions of Light and Life, Luke 12.35. 2 Pet. 2.12. let us with our Loins Girt and our Lamps burning, wait for our Lords coming; yea, look for, and haſten to the ſame: And if we be thus prepared and qualified; if we be thus ready and diſpoſed; we may cheerfully reſign and commit the keeping of our Souls to God in well doing, 1 Pet. 4.19. as to our faithful Creator. And we may be ſure his Arms are ſtretcht out to Embrace us; the Gates of Heaven ſhall be ſet wide open, to receive us, and we ſhall be hois'd to Mount Sion, Heb. 12.13. to the City of the living God, the Heavenly Jeruſalem, to an Innumerable Company of Angels, to the General Aſſembly and Church of the firſt born, to the Spirits of juſt Men made perfect, and of thoſe Heroick Pilgrims, and Conquering Strangers, now Triumphant Citizens in Glory; Eph. 2.19. who all with Songs of Praiſe, and Univerſal Acclamations of Joy, will welcome us to our Home, and everlaſting Habitations.

Thus I have in ſome Common Topicks drawn ſome Lines by the Behaviour of the Secular, for direction of the Spiritual Pilgrim; to which I could have added from the Parallel ſome more Reflections no leſs Uſeful and Genuine; but I preſume not to ſay all that could, or ſhould be ſaid on this Subject; my own preſent Circumſtances ſuggeſted theſe, and ſuch like Thoughts unto my Mind, in my retir'd Walks; while I am now abſent from my Native Soil: And if from them I have Copi'd out any good Plan or Form for the Reader's, or my own better deportment in our Eſtrangement, mine from my Earthly, and both of us from our heavenly Country, I have my Intent; let me then by way of Epilogue ſhut up all, with this further Reflection.

When we paſs through Foreign Parts, this Reflection of being Strangers and Pilgrims, wants not its own Auſpicious Influence, to Curb our Licentiouſneſs, to Hem in theſe Extravagancies, we indulge our ſelves in, in our Native Climate, to pare off the Aſperities of our Nature, or the Blemiſhes of our unfortunate Education, and to compoſe us to the beſt temper of Mind, and habit of Body; to exert the utmoſt Induſtry and Diligence for our Improvement in all worthy Endowments; and it would have the like Efficacy to model us to a ſuitable Behaviour in Reference to our Spiritual State, and the Relation we ſtand in to the World upon that Score, as the place of our Peregrination; where, as in a Academy, it would Engage us in all Divine Exerciſes, in purſuit of ſuch excellent Attainments; as may qualifie us at our Return, for more Noble Miniſtrations in theſe Courts of Honour, and Manſions of glory above; And it would never miſs this Effect: but that we are more careful of the Modes and Faſhions, of the paint and dreſs of our Exteriour, than we are of adorning the Interiour Man, with the Virtues and Graces ſo agreeable to its Divine Original; and the neceſſary preparatory accompliſhments for our acceptable Reception to our heavenly Countrey.

But I am afraid both the one and the other, the Secular and Spiritual Traveller, Reſt too much here; and the conſideration of their common condition as Strangers, affects them no farther, than to frame them to ſome external diſcreet ſort of Conduct. It is matter of Regret, that ſome Return from their Travels more fraught with Nauſeous ſet Forms of Courtſhip, and Superſtitious obſervances of ſome punctilious Ceremonies of Civility; than any Real advancement in Morals or Intellectuals. It is to be feared, many who walk with their faces towards Jeruſalem: are in the ſame Condemnation; who tumble over ſome Prayers they have con'd by Rot, and jog on in a certain Round of Cuſtomary performances, Matth. 23.25. cleanſing the out-ſide of the Platter, without any ſerious endeavour to obtain any inward ſaving change wrought in their Souls. And to what purpoſe is all this Diligence both of the one and the other; but for ſome outward varniſh to the Cabinet, while the Jewel is Neglected a trimming of the Scabbard, while the Blade is ſet at nought? But what ſignifie theſe ſhews and ſhadows, theſe little trifling Arts of inſinuation and complaiſant Methods, whereby either of them fit themſelves for the Gallantry of ſome Choice Converſation? What are they but falſe blazes, ſuperficial flattering Scenes, while their minds are not cultivated with any ingenuous Improvement; Nor furniſht with any ſtore of wholſome inſtructions; or deckt with theſe uſeful qualities; which may make them ſerviceable in their Stations, comfortable to their Friends, or profitable to the World?

I wiſh both the one and the other may conſider the Weightier Matters; Matth. 23.23. and take care of the better part, to have their Souls Enrich'd with theſe Ornaments, which may give luſtre to the other; that they may joyn inward purity with External Neatneſs, a Sober Mind with a graceful Meen, a ſanctified heart and honeſt deſignes, with an agreeable addreſs and ſilken converſe; and when there is this happy Conjunction of a heavenly diſpoſition with a Civil Deportment, their foreign Education and exteriour poliſhments ſerve as a Tranſparent Coverlet to encreaſe the beauty of their virtues; and their Breeding makes no mean figure in the Equipage of their Religion. And I muſt rather ſay, it proves a fortunate Uſher to beſpeak room for it, among theſe more Nice and delicate Conſtitutions: who ſtand agaſt at a ſlovenly, as well as a ſinful approach; and look aſquint on any thing, that does not accoſt them with pleaſantneſs and affability.

Some Travellers by cuſtomary Aſſociating themſelves with Strangers have acquired ſuch a Free unconſtrained Carriage, that they can dextrouſly accommodate themſelves Reſpectively to the various Places and Perſons, Tempers, Sizes and occaſions they meet with. 1 Cor. 9.22. Theſe for Pious purpoſes tranſcribe St. Paul's politick; of becoming all things to all men, that they may Proſelyte ſome of all Conditions, to a love and imitation of their Vertues: If they chance to deal with unpoliſh'd, rugged Natures, they ſome times (as we ſay) hit two Marks with one Stone; for when by their ſmooth and gentle Applications, they pare off the Roughneſs that is in ſuch, ſo as to diſpoſe them to Civility towards Men; they in the mean time with the ſame breath inſtil unto them Piety towards God; with the more ingenious and better accompliſh'd their obliging Behaviour introduces themſelves into Favour, and then they improve this advantage to convey Religion more forcibly into the hearts of ſuch, and by their taking way of Management, they Eſtabliſh an Empire for it in their Affections, which of it ſelf, for all its amability, it could not obtain without theſe Charming Methods, for even ſome of theſe Polite Wits are ſo indifferent or Platonic lovers of Religion, that it Runs the Fate of theſe Perſons of Quality, how Eminent ſoever or Deſerving fare the better in ſome places for their Companion ſake.

Theſe Pilgrims who can in this manner, make outward decency Miniſter to the conveniencies of Religion, may in their Traverſing, make a great Conqueſt for it, in the Civil Regions of the World; by Clothing it in ſoft Raiment, Matth. 12, 8. they facilitate its Entry to theſe more Reſined Societies and exalted Stations, which are diſguſted with Rudneſs and Unmannerlineſs; Even to the Palaces of Princes, Academies of Nobles, and Colledges of Virtuoſos: who are qualni'd by a ſimilitude of civilized tempers to receive impreſſions ſo patly adapted to their Reliſh, which Court them in their own Language and Faſhion. And when they have ſucceeded ſo happily, may it not be ſaid, although others have done much, and deſerve well of Chriſtianity, who by their arr and example make it currant through the lower vallies of the Earth: yet theſe who by uniting Sanctity, and Civility, Piety and Humanity, Devotion and Diſcretion, raiſe it to the Hills and Mountains, theſe ſeats of Honour, and Convert them into Sanctuaries of Religion, Nurſeries of Grace, and Seminaries of Virtue; Theſe, theſe do it more conſiderable Service, add to its Beauty, by the Harmonious Mixture of this pleaſant Variety, and to its Strength, by the proſperous Transformation its flowing ſo high makes in thoſe upper Grounds; from which it cannot but deſcend with greater force, more auſpicious ſpeed and benign influence, for bettering the Inferiour Parts of the Intellectual World.

I am apt to believe there are ſome Spiritual Travellers, whoſe care of their Moral Deportment reſembles that, the other take about their Civil behaviour; and as I have adviſed theſe to ſute their inward frame to their outward form; ſo I requeſt thoſe who would aſpire to an Eminency in Moral Virtues and Human Accompliſhment; that they would endeavour to excel in Chriſtian Grace and Religious Practice; Morality in Relation to Chriſtianity, is but as the Handmaid to the Miſtreſs: As the Suburbs to the City, and if we ſet up our Reſt there, we'll never be admitted Denizons of Heaven; Theſe who are Punctual and Exact in Civil Commerce, who avoid ſome Noiſy ſcandalous Crimes, while they neglect mortifying their Natural Corruptions, mourning over their ſecret Sins, ſubduing their Spiritual Pride, irregular Appetites, and inordinate Luſts; are more Phariſaical than truly Chriſtian, more for Scouring the outſide, than Cleanſing the inſide.

One of the greateſt excellencies of the Chriſtian Religion, which ſhould be our Directory, is, that it ſearches into the Cloſeſt Retirement of the Heart, and is not content to Cut away any excreſcency in the Life or Converſation; but it checks our inward inclinations, to which no human power can reach, and the Morality of the Heathens was defective in; it curbs our very thoughts, which ſcorn the Edict of Princes, and baffle the authority of Tyrants: it chides the firſt Riſings of Luſt, and ſtifles them in their very Conception; it governs our moſt retir'd Imaginations, and ſpeaks in an imperious ſtrain to our very Intentions; preſcribing a Rule to the Principles, Motives and deſignes of mens Actions: Male velle, male facere, male dicere, ex aequo vetamur. Not only to do Evil but even to ſpeak evil, not only ſo but to wiſh it, or think on it with ſatisfaction, or deſign to act it; is prohibited us.

What a happy Engine for the good Policy of the World, and felicity of Communities, is this Superintendency over our Hearts and thoughts, which Religion Enjoyns? For theſe are the ſources and ſprings of all the Miſchief and Diſorders, Marke 7.20.21, 22, 23. which Ruin Churches and States, Kingdoms and Empires; and if this inward Fountain be kept clean, that no ſtreams iſſue thence to defile the Life, there will be no Rapins or Oppreſſions, there will be no Frauds or Over-reaching, there will be no Schiſms or Factions, and the Goſpel may make Archimedes his Challenge without any Vanity, give it Footing as to this one thing, and it will overturn the World; but in a good Sence, towards its Reformation and Improvement, towards its happineſs and Amendment. How dare he Embrue his hands in the blood of his Neighbour, that muſt not ſo much as move his Tongue to defame his Name, or ſtain his Credit, by ſpreading Lies, or even telling the Truth with a Malicious deſign or ſiniſtrous purpoſe; or how dare he do the one or the other, when the very firſt tendency to either, in the motions of his mind is diſcharged; or how dare he defile his Neighbours bed, that muſt not indulge the fanciful Ideas of a ſenſual ſolace to pollute his Soul; or how dare he keep a falſe Ballance or Meaſure in his ſhop, to cheat or wrong his Cuſtomers, that muſt not covet? for a perſon to think he may imagin an ill turn againſt his Brother, ſo he do not vent it, or if he utter it ſmoothly, provided it be not in boiſtrous Language, with a ſupercilious brow, or inſolent threatning, or that he may Menace, taking care he do not ſtrike him; or if he ſtrike, that he forbear to do it with the Cruelty of a Turk, or the Rigour of a Jew, theſe are ſuch whimſical extenuations, wherewith men may flatter themſelves, but cannot delude God, Heb. 4.12. whoſe word divides aſunder the Soul and Spirit, and reaches the thoughts and intents of the Heart.

Give me leave to tell you that the Ethicks of Pagan-Moraliſts, were ſhort in this, and their exacteſt preſcriptions aford but a flatulent Diet, a windy Repaſt for Religious Pilgrims, they exalt the paſſions and actions of their Heroes with ſuch pompous Elogies, as are apt to miniſter Fuel to Pride and Vainglory, and to beget in men an ambition to be great, Rather than good, of doing brave rather than juſt things, and Courting the applauſe of the World, rather then the favour of God, or approbation of Conſcience; while Chriſtian Ethicks glide in a more gentle ſtrain, and recommend to us theſe Virtues and Duties; which though they make leſs Noiſe, yet are more beneficial to others, more comfortable to our ſelves, and more acceptable to God; and I wiſh theſe of this kind I have mention'd in this Eſſay may be tranſcrib'd by Chriſtian Pilgrims with whom I leave for the Final Complement of what I have ſaid the Apoſtle's injunction, Rom. 12.2. Be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable and perfect will of God.

FINIS.