A moral discourse of the power of interest by David Abercromby ... Abercromby, David, d. 1701 or 2. 1690 Approx. 209 KB of XML-encoded text transcribed from 109 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A26596 Wing A83 ESTC R6325 11966021 ocm 11966021 51702 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26596) Transcribed from: (Early English Books Online ; image set 51702) Images scanned from microfilm: (Early English books, 1641-1700 ; 46:6) A moral discourse of the power of interest by David Abercromby ... Abercromby, David, d. 1701 or 2. [24], 191 p. Printed by Tho. Hodgkin for the author, and are to be sold by John Taylor ... and may be had at Mr. Trehern's ..., London : 1690. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Self-interest. 2006-02 TCP Assigned for keying and markup 2006-02 Aptara Keyed and coded from ProQuest page images 2007-02 Ali Jakobson Sampled and proofread 2007-02 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A MORAL DISCOURSE OF THE POWER OF INTEREST . By DAVID ABERCROMBY , M. D. and Fellow of the Colledge of Physicians in Amsterdam . Omnes quaerunt quae sua sunt , Phil. c. 2. v. 21. Licens'd May 1. 1690. J. Fraser . LONDON , Printed by Tho. Hodgkin for the Author , and are to be sold by John Taylor , at the Ship in St. Paul's Church-Yard ; and may be had at Mr. Trehern's , Limner in the Strand , over-against the New Exchange . 1690. TO The Honourable , ROBERT BOYLE , Esq . SIR , SInce most Men act by Interest , as I do here endeavour to shew , it may be in all likelihood suppos'd , that in Dedicating this Book to you , I am my self guilty of the very same thing I reproach in every Article to others : Which indeed I cannot flatly deny , if Interest oblige us , as undoubtedly it does , to be grateful to such as we are most , or rather , only indebted to . But besides this particular Reason relating to my private duty to you , I was up . on another account resolved at last to prefix your Name before these Papers , because the World easily allowing you to act always by a generous Principle , and not by Interest , it cannot be thought that I intend to give Sentence against you , when I condemn the generality of Mankind ; and tho I seem to say somewhere , That the Publick Good is the advantage you propose to your self in all your Learned and Excellent Wtitings , yet this being a thing in it self highly commendable , you have no reason to think your self wrong'd by such an unusual reproach , since 't is by pursuing eagerly this very kind of Interest that you are deservedly styl'd every where , and particularly abroad , Philosophus Britannicus , the English Philosopher ; which Title , so glorious to your Self , to your Countrey , and to your Noble Family , that you may in all Health and Prosperity long enjoy , is the hearty wish , SIR , Of your Affectionate Friend and Servant , DAVID ABERCROMBY . THE AUTHOR TO THE READER . Courteous Reader , IF an imperfect Knowledge of the probable Causes of Natural things was thought of old sufficient to make a man happy , Foelix qui potuit rerum cognoscere causas ; I am of Opinion , that this Treatise may prove of some use to thee upon the same account , because it discovers , in a not unpleasant Variety of very observable Particulars , the undoubted Cause of all the Transactions of the Politick World , Almighty Interest ; to whose powerful influence over Mankind , as I ascribe not only the odd and irregular Practices of some , but likewise the unaccountable Speculations of others ; so I endeavour to shew , in almost every Article , that men generally behaving themselves as if they were all downright Hypocrites , both think , say , and do things for Reasons they will not own , and which I undertake to lay open in the following Discourse , with this peculiar Advantage , from the very Subject it self , That whatsoever may be said of the Method I have made choice of , I can hardly be accused of a flat Untruth upon the whole matter . THE CONTENTS . ARTICLE I. 1. That there is something in the Political World , answerable to what we call Primum Mobile in the Heavens . 2. That every thing actually mov'd , owes its Motion to some forreign impression . 3. Several obvious Demonstrations of this Truth . Pag. 1 ARTICLE II. 1. Man never moved but by something without himself . 2. The Design of this Treatise . 3. Who are not like to be very much pleas'd with it . p. 4 ARTICLE III. 1. General Pretences of most Men in their Vndertakings . 2. What particularly influences most Mens Actions . 3. Who act by Temper , and not by Principle . p. 6 ARTICLE IV. 1. True Vertue hard to be known , and why . 2. The dangerous condition of Tradesmen . 3. The true Notion of a Gentleman . p. 8 ARTICLE V. 1. The Tradesman's Apology . 2. Vsury generally practis'd without scruple . 3. Simony what , and how eluded . p. 11 ARTICLE VI. 1. The Obligation of restoring other Mens Goods , and Good Name , not minded . 2. The surest sign of Reprobation . 3. The Casuists immoral Advice to Rich Men. p. 15 ARTICLE VII . 1. Good and wholesome Advice to Princes . 2. The French King's Success of late , what to be ascrib'd to . 3. Why the Spaniards are not now so great Politicians as they were of old . p. 18 ARTICLE VIII . 1. What encourageth Men most to write , or to do great things . 2. Our chief Inducement to serve God. 3. Few Productions of this Age to be admired , and why . p. 21 ARTICLE IX . 1. Plenty the occasion of most Mens Honesty . 2. The Opinion of the Vulgar of such as are not able to pay their Debts . 3. Advice to Rich Men. p. 24 ARTICLE X. 1. What Covetousness driveth some men to . 2. The common practice of inviting other Princes Subjects to betray their Masters , not allowable , though in an open War. 3. The vain Pretences of Casuists favouring it . p. 25 ARTICLE XI . 1. False Oaths not much scrupled in this Age. 2. The Turks not so guilty of such Crimes as some Christians . 3. The Breach of a Treaty solemnly sworn to , severely punish'd . p. 28 ARTICLE XII . 1. The Breach of Solemn Treaties upon the account of Interest , too frequent among Christians . 2. Why , and upon what Penalty the Papists are oblig'd to break their Oaths made to maintain Heresie . 3. Equivocation and Mental Reservation taught and allowed of by the Casuists . p. 31 ARTICLE XIII . 1. Why the Begging Popish Orders Preach so often for Alms-giving . 2. And why some others handle so seldom this Subject . 3. Why few write after they are got into Preferment . p. 35 ARTICLE XIV . 1. The Popish Principles coin'd in the Mint of Interest . 2. Purgatory how advantageous to Rome . 3. A short account of the Virgin Mary of Loretto . p. 37 ARTICLE XV. 1. The Abuse of Popish Indulgences , 2. The Advantage accrewing to Priests from their pretended Power over Christ's Natural Body . 3. The Canonization of Saints a meer Contrivance to enrich Rome . p. 41 ARTICLE XVI . 1. The Worship of the Dead useful to the Living . 2. Popish ▪ Processions . 3. Why Debates about the true Relick of a Saint are never determined in the Popish Countries . p. 45 ARTICLE XVII . 1. What sort of Images most in Esteem in the Church of Rome . 2. The Proofs of a Miricle done by a Popish Image , or Statue . 3. The History of the Holy Vial , commonly called La Sainte ampoulle . p. 47 ARTICLE XVIII . 1. Rome's Politicks . 2. The Fond of the Apostolick Chamber . 3. The late Pope's Zeal . p. 50 ARTICLE XIX . 1. The Pope Christ's pretended Vicar-General . 2. His Design in assuming this Title , discovered . 3. Exceptions in Plenary Indulgences and Jubilees . p. 53 ARTICLE XX. 1. A good Advice to Clients . 2. A Scotch Lawyers Answer to one of his Clients . 4. The late Duke of Lauderdale's Answer to the Right Honourable Earl of Rochester . p. 57 ARTICLE XXI . 1. Judges sometimes easily gain'd . 2. The Dispensing Power why agreed to in the late Reign . 3. A short account of a Popish Council held at Edenburg , during the stay of the Duke of York there . p. 61 ARTICLE XXII . 1. The chief Reason why Protestants turn Papists . 2. The strongest Popish Arguments from Interest . 3. The Conversion of Learned Roman Catholicks to Protestancy , undoubtedly sincere , and why . p. 65 ARTICLE XXIII . 1. The mean and irregular Conduct of some Persons of Quality . 2. The Design of their Intimacy with some Men. 3. The Ingratitude of Tradesmen . p. 69 ARTICLE XXIV . 1. The Jealousie of Men of the same Employment instanc'd in Courtiers . 2. The unhappy condition of Kings . 3. Interest prevailing every where . p. 73 ARTICLE XXV . 1. The true Cause of the Popish Fury against Protestants . 2. A short account of the Popish Hierarchy . 3. Why the Council of Trent oppos'd a thorough Reformation . p. 77 ARTICLE XXVI . 1. That few act upon the account of meer Honour . 2. The Fate of ingenious Men. 3. The Rich seemingly admired . p. 84 ARTICLE XXVII . 1. Why Men change often their Opinions . 2. Some of the Dragoon'd Papists real Converts , why , and how . 3. What had been the Event of the late King 's successful Attempts . p. 88 ARTICLE XXVIII . 1. The Necessity and Conditions of a Married Life . 2. It s Compleat Happiness . 3. The French Marquess his Interested Marriage . p. 93 ARTICLE XXIX . 1. The Being of God known by its self , as a Self-evident Principle . 2. Several Demonstrations of the Existence of God. 3. Why some Men endeavour to deny this important Truth . p. 95 ARTICLE XXX . 1. The Justice of God asserted . 2. What the Desire of Eternal Happiness implies . 3. Why some Men deny a future World's Existence . p. 103 ARTICLE XXXI . 1. Pretences of such as admit of no Free Will. 2. The Consistency of God's Foreknowledge of , and Soveraignty over Mens Actions , with the Freedom of Humane Will. 3. Why so many follow the Predestinarian Principle . p. 106 ARTICLE XXXII . 1. The Impression of the foregoing Arguments upon Mens Vnderstandings . 2. The Liberty of Adam , and of his Posterity . 3. The Benefit of the pretended want of Free Will. p. 112 ARTICLE XXXIII . 1. The Return of New Converts to Rome again . 2. And why . 3. The Power of Interest . p. 116 ARTICLE XXXIV . 1. That most Men act contrary to their profess'd Principles . 2. The best Popish Argument . 3. If it be lawful to use Violence , in order to force Men to consider of our Reasons in matters of Religion . p. 119 ARTICLE XXXV . 1. The Jesuits zealous Defenders of the See of Rome . 2. And of such Princes as can best protect them . 3. The Remissness of their Morals whence . p. 124 ARTICLE XXXVI . 1. The Jesuits Politicks . 2. Their Specious Pretences to Godliness . 3. The Qualifications required in such as they admit into their Order . p. 130 ARTICLE XXXVII . 1. The Aim of the Romish Zealots , 2. The pretended Zeal of Popish Princes . 3. The French King 's real Design in Dragooning his Subjects . p. 135 ARTICLE XXXVIII . 1. Why the Papists keep the People in Ignorance . 2. The Silence of the Scripture about the Fundamental Principles of Popery . 3. Why the Church of Rome allows not of the Common Vse of Scripture . p. 141 ARTICLE XXXIX . 1. Men generally more concern'd for their own Reputation than for the Honour of God. 2. A Young Lady severely used by her own Mother , and upon what account . 3. The late Prince of Conde's Reflection against the French Bishops . p. 146 ARTICLE XL. 1. Interest the frequent Cause of Ingratitude . 2. King Charles the Second's Behaviour towards his best Friends . 3. Lewis the XIV . highly oblig'd by the French Hugenots . p. 150 ARTICLE XLI . 1. That Riches change Mens Tempers . 2. And why . 3. What the Papists us'd to say of the New Converts in the late Reign . p. 155 ARTICLE XLII . 1. No true Image of God , and why . 2. God Visible in the Works of the Creation . 3. Why so seldom minded by Mankind . p. 160 ARTICLE XLIII . 1. The chief Remedy against Burning . 2. The Vows of perpetual Chastity sinful . 3. Why impos'd by the Church of Rome . p. 165 ARTICLE XLIV . 1. Grains of Allowance for lewd Women in Rome , and upon what account . 2. The Courtisans banish'd Rome , and called home again . 3. A considerable Abuse suffered in Amsterdam , and why . p. 169 ARTICLE XLV . 1. The Abuse of Godliness . 2. Good Advice against the treacherous Designs of the deceitful . 3. The Seven Woes of the Gospel pronounc'd against Hypocrites . p. 174 ARTICLE XLVI . 1. Lewd Women . 2. Quack-Physicians . 3. Judiciary Astrologers . p. 179 ARTICLE XLVII . 1. Crimes occasion'd by Covetousness . 2. Spanish Cruelty . 3. English Negligence . p. 182 ARTICLE XLVIII . 1. The Sabbath day profan'd . 2. And by whom . 3. Womens Design in dressing themselves upon the Sabbath day . p. 185 ARTICLE XLIX . 1. The Cheats of Vulgar Chymists . 2. The Three best Catholick Remedies . 3. Method of little use against Chronical Distempers . p. 188 A MORAL DISCOURSE OF THE POWER OF INTEREST . ARTICLE I. 1. That there is something in the Political World answerable to what we call Primum Mobile in the Heavens . 2. That every thing actually mov'd , owes its motion to some forreign impression . 3. Several obvious demonstrations of this Truth . I Know not , if what Astronomers say , be a real Truth , or a meer groundless supposition , That a Superiour Heaven , they call Primum Mobile , turneth round the world with it self by its rapid motion all th' other inferiour Orbs ; but sure I am there is some such thing as a Primum Mobile here below , that over-ruleth the very Microcosm it self , that untoward and unweildy Animal call'd Man. This I fancy you will easily agree to , if you do but allow , with the generality of Philosophers , nothing to be put in motion but by some other thing of a distinct nature from it self : for though this receiv'd principle be ingeniously contradicted by a late Author , I am still inclin'd to believe it no untruth , by an infinite number of obvious and unanswerable instances , clearing all our doubts about this old Maxim , quicquid movetur , ab alio movetur , that every thing actually moved , owes its motion to some forreign impression . Thus when a Stone falls downwards , I conceive it to be press'd towards the Earth by the weight of the Atmosphere ; or as others will tell you more obscurely , by the magnetical attraction of the Center of the Universe : When the same heavy body is toss'd upwards , it is natural to us to think with the Aristotelians , of an impress'd Quality , or of a certain Impulse help'd forward by the liquid ambient , till the greater pressure of the incumbent air return it home again to the Earth , from whence it came ; and if this be apparently true in a rectiline motion , we need not scruple to judge after the same manner of a circular one , or of a body turning round some Center or other : for I am not as yet thoroughly reconcil'd to the Opinion of those who will have the Sun , Moon , and other Planets to turn round the world without the help of an Aristotelian Intelligence . But we need not climb so high , to make new discoveries of so probable a Truth : Does a Ship sail without a good gale ? Does the Earth produce its fruits unmanur'd and untill'd ? Can the powers of our Soul move themselves without a previous impression from the Object ? Fire indeed , and Water too ascend sometimes up into the air , but by the strong pressure of heavier bodies that thrust them upwards : and may not I be allowed to say , that if God himself were mutable , he could not be wrought upon but by a Being distinct from himself ? So true , one would think this hitherto uncontroverted Maxim to be , though it appear doubtful to a great man of this Age. ARTICLE II. 1. Man never moved but by something without himself . 2. The Design of this Treatise . 3. Who are not like to be very much pleas'd with it . But whether he be in the right or not , 't is not very material to my purpose : for whatever may be the true cause of motion in the great World ; yea , though I allowed , that some things without us are mov'd by themselves , and by no Being distinct from themselves , I shall presume to be positive for once , contrary to the natural disposition of my own temper , in asserting , that Man never moves himself , unless first mov'd by something that is without him , and which he endeavours to reach by all the different actions of his life : What this is , what impressions it makes upon mankind , and by what means it attains the design'd end , are the very things I intend to clear in the following Discourse , which upon this account may prove not altogether useless , though it may not please very much that kind of men we call Pretenders to Vertue and Morality , or more plainly , down-right Hypocrites , who would not have us to pry into their thoughts , nor discover the secret Spring of all their actions , that being judg'd to act by higher motives than really they do , they may continue to themselves that esteem they have acquired in the world , by a shew of what they were never really possess'd of . ARTICLE III. 1. General Pretences of most men in their undertakings . 2. What particularly influences most mens actions . 3. Who act by temper , and not by principle . Such as intend to cheat thus the duller world for their own ends , are sure never to do it bare-fac'd , and without the common vizard of Vertue and Religion , or of meer zeal and concernedness for the common good . But whatever their pretences may appear to be , we shall find by daily experience the Scripture to be true , that all , or most men , omnes quaerunt quae sua sunt , propose to themselves in all their proceedings still some temporal interest or other , as their last end , without any further direction of their intentions towards their only dread Soveraign , and Almighty Maker . Yet that it may not be said , that I intend to libel mankind , and banish all real Vertue out of the world , I do sincerely acknowledge , that some do act by principles , and not by temper , nor temporal interest , as those do who give willingly alms for mens sake , and seldom or never for God's sake , that is never in private , but always in publick , or on publick accounts , for the increase of their Name and Reputation among men ; being contented with Cicero's wish'd for reward of a present and popular applause while they are alive , ut vivi perfruantur gloriolâ suâ , not minding what they might have expected without this hereafter in another Scene of affairs , in case they believe any thing beyond this life , as I have reason to be afraid they really do not , because of their being resolv'd to be great and happy here at any rate . ARTICLE IV. 1. True Vertue hard to be known , and why . 2. The dangerous condition of Tradesmen . 3. The true Notion of a Gentleman . I doubt not but that there is such a thing in the World as Religion , yea , and true religious men too of all Christian Religions ; yet besides that , they are so hard to be known , that the greatest Readers of mankind mistaking sometimes their man , take such to be undoubted Saints , who are no better than Dunghills covered with Snow , or finely painted Tombs , the number is so inconsiderable , that true Vertue has always been the rarest thing in the world , as Vice the commonest ; which I can ascribe to nothing else but to the Almighty Power of temporal interest so absolutely ruling over mens minds , that few or none are either willing or able to resist it . To be somewhat more particular upon the matter , 't is a harder fate than one would think to be bred a Tradesman , because 't is a great temptation to him who must live by trading , if not a sort of indispensible necessity to pursue his Interest , right or wrong , to the ruine of his Soul and Conscience . The Casuists and Divines may set what Rates they please upon his Goods , and declare what Gain is reasonable and lawful , and what is by the Law of God and right Reason forbid , notwithstanding all their prescriptions , the Dealer will still think all Fish that comes into the Net , and that whatever he can get , he may lawfully take , were it six times the value of what he disposeth of . 'T is upon this account , that , as Cicero , if I misremember not , says somewhere , No Tradesmen are allowed to be Gentlemen , quia nihil proficiunt , nisi mentiuntur , because they can hardly become rich without cheating and lying , which true Gentlemen should not do , though too many among us , pretending to this Quality , are as guilty of both as the meanest Tradesmen . We are abhorr'd by the Turks upon this very Head , more than upon the account of our Religion , which many of them have a respect for , as aiming at nothing more than good manners and holiness of life . 'T is a common word among them , That they are neither Cheats in their dealings , nor perfidious , nor Lyars , as the Infidels , meaning the Christians ; though they themselves are of late generally as guilty of those Crimes as we are ; and no wonder , since they have not the same advantages that we have to rid our selves of the Tyranny and Slavery of self-interest , which yet we endeavour to clear our selves of before men , by a thousand protestations of our just and fair dealings , being asham'd to be thought concern'd for our selves in what we pretend to do meerly for others . This is the Vizard we put on in all our specious pretences to Honesty and Justice , lest we are at last discovered to be what we really are , and will by no means own . By how many horrible and repeated Oaths will not sometimes a greedy Tradesman endeavour to perswade a credulous Customer , that he uses him kindly , when at the same time his design is Extortion , and an unreasonable Gain . ARTICLE V. 1. The Tradesman's Apology . 2. Vsury generally practis'd without scruple . 3. Simony what , and how eluded . I know 't is generally answer'd by the trading Tribe , That what they lose by one , they must get by another ; That what they lose by Trust , they must get by the ready penny ; That considering how many , and how different hazards they run , they are not so injust as one would think in their dealings . So strong are the Arguments drawn from Interest , that they can perswade a man into the belief of his being innocent and guiltless , when he commits the horriblest of Crimes ; as that he may take , without scruple , from me what is really mine , to make up the losses he has suffered through other mens either misbehaviour or misfortune ; or that Usury , so much condemn'd by the moral part of mankind , and by the Gospel it self , is now no more a sin , because , forsooth , of what men call damnum emergens , and lucrum cessans , of the damage we are thought to be exposed to , by lending our money , or upon the account of missing in the mean time of a seasonable opportunity of improving it ; which two things , since they may always be pretended to , there can be no such thing in the world as a sinful Usury , though the Gospel tells us in plain terms , date mutuum , nihil inde sperantes ; lend your money without the very hopes of recovering any thing thereby more than your principal : So far it is from allowing in any case of tyrannical Extortions and injust Exactions : But by the deep reach of a preying Interest , we understand now better things , since contrary to the written Word , Usurers must be reckon'd as honest men as any whosoever , lest we condemn the generality of Traders and Dealers either in Goods or Money . Simony , that is the selling of the Spiritual for the Temporal ; as a good Ecclesiastical Benefice for Gold or Silver , was always reputed a grievous sin ; but because this Doctrine became troublesome to the rich Bishops , Abbots and Prebends of France , and other Popish Countries , who having at their disposal several fat Benefices were strongly tempted to bestow them upon the most deserving ; that is , in their opinion , upon such as could give most money for them , they are fallen luckily upon a trick to clear all their Scruples about this Subject , and it is this , That they are not to contract in express terms with the party , nor to give their Bond for such a sum of Money payable at their being install'd in the Spiritual Employment they are in pursuit of ; They shall only be at the trouble to let him they deal withal understand their present disposition to a grateful return for the favour he promiseth to do them gratis , though in the mean time he be very sure of his reward , or rather price , and do expect it no less than if they were tyed up to the payment by all the strictest Forms of Law and Custom . Now all is well again , and we may by this easie method shun all kind of Simony , sell and buy Ecclesiastical Benefices , as we do other Goods , to the deceiving of men indeed , but not of an All-seeing God , who will both judge and punish our wicked intentions with the same rigour he chastiseth our real deeds . ARTICLE VI. 1. The obligation of restoring other mens Goods , and good Name , not minded . 2. The surest sign of Reprobation . 3. The Casuists immoral advice to rich men . The Obligation incumbent upon all Mankind , to return other mens Goods , and good Name if wrongfully taken from them , is so indispensibly necessary , that the sin can never be remitted without an equal compensation made for the damage done ; non remittitur peccatum , nisi restituatur ablatum : But this Duty is so seldom perform'd , that 't is easie to see what God most men serve , and not very often discours'd of neither from the Pulpit , as if the Preachers thought it useless to insist upon a Subject which men will by no means hearken to ; and good reason , say they , why they should not , because they would be ruin'd and undone , in case they were perswaded to restore whatever they had wrongfully taken from the poor , or from those rich who are now through their oppression become poor . I know no surer sign of Reprobation than riches thus injustly acquired , because such sins being seldom repented of , harden mens hearts against all reveal'd and natural light . I pity such sort of rich men more than I envy 'em , because it is hard , if not impossible for them to enter into the Kingdom of Heaven : The very Divines sometimes , if not good men , help them on to their ruine , by flattering them through interest in their sinful ways , or by telling them , with some able Casuists , but very indifferent Christians , that making such a figure in the world as they do , they are not obliged in conscience to lay aside their State and Greatness , to begger themselves , their Wives and Children , though they all live in the mean time upon the Substance of such as starve for want of their own , that they may save their Souls at easier rates , as giving some inconsiderable and superfluous part of their Riches to the poor , or to those very persons whom they have wrong'd , if yet in being , that all right flowing originally from power , what was injustly got at first , is at last justly possess'd , since no body is able to take it from them : Thus the strongest shall never want the desir'd advice from trimming , covetous , and conscienciousless Casuists , to maintain their injust acquisitions . 'T is by their favourable Decisions , that the Kings of Spain retain the Kingdom of Navarr during their life safely , and in good conscience too , as they generally affirm , provided at the hour of death they order their Successors to restore it again to the right Owner , supposed to be the French King , who likewise following the Example of their Predecessors , leave behind them their Orders for the restitution of that Kingdom , in hopes to save their souls by this Casuistical Trick . The Bishop of Rome pretends a right to the Kingdom of Naples , and upon that account to a yearly Homage from the King of Spain , whom he excommunicates every year for this injust usurpation of what is not allowed to be really his due : But this Prince understanding , that Gold is a better Fence against the Thunder of the Vatican , than Lawrel was of old against that of Jupiter , secures himself from it under the shelter of a heavy Purse , presented from time to time to his Holiness by his Ambassadour , as well knowing the irresistible power of Gold , to which Crown'd Heads stoop as well as others do . ARTICLE VII . 1. Good and wholesome advice to Princes . 2. The French Kings Success of late what to be ascrib'd to . 3. Why the Spaniards are not now so great Politicians as they were of old . For let men pretend what they please , it is not in their power to resist the Charms of this bewitching Metal : Upon this account 't is a piece of Wit and Wisdom too in a Prince to bestow large Salaries upon his chief Ministers of State , lest they be tempted through want to comply with the secret Offers of a rich Enemy . This Maxim is carefully observ'd by the French King , no Prince in Europe allowing , or perhaps able to allow greater Salaries to such as he thinks fit to be employed in State Affairs : Hence it is that he is seldom betrayed by his Subjects , not that they are of a more generous temper than other people , but because their covetousness being glutted at home , they are not so easily overcome by what may be offered them from abroad . The French King owes not only the Loyalty of his chief Subjects to his great Rewards , but likewise almost all his Conquests , and the great Reputation he has got of a successful Politician . The Spaniards of late are no more esteem'd for their Politicks , as they were of old , though they be still the very same Men , of the same Temper and Reach , and as wise as ever ; but the secret of the matter is , that they have wanted for several years the necessary Tool to shew themselves great Politicians ; that is , Money enough to put in Execution their Projects either of Peace or War. 'T is an easie matter for a sensible man to imagine great things , and great designs ; yea , and to propose to himself the fittest Methods to compass 'em ; but when all this is done , if he is not able to bring his Speculations to practice , for want of the great Instrument to put Politick Projects in execution , Gold and Silver , his Enterprises may easily miscarry , not only to the loss of his Goods and Estate , but also of his former Reputation of Wit , Conduct , Judgment and Insight in Affairs : Whereas , if he were sufficiently provided with Riches and Treasure , were he but a man of an ordinary reach , he might undoubtedly take such measures as would soon gain him the Fame of an extraordinary Politician : So the Spanivrds , I fancy , when they are once become as rich as formerly they were , will on a sudden turn good Politicians again ; and if the French King's Treasures , by an easie turn of the Wheel , in case his Enemies can but agree a while among themselves , are once exhausted , I am much mistaken if he proves not a very insignificant Politician , and his State-Council too as weak as that of Spain is of late thought to be . ARTICLE VIII . 1. What encourageth men most to write , or to do great things . 2. Our chief inducement to serve God. 3. Few Productions of this Age to be admired , and why . We owe to Interest the very Life of our Soul ; that is , Wit and Ingenuity : For whatever may be the perfections and natural endowments of the Soul , it is certain , that she is never able to exert her natural Abilities without the help of a proportionable reward either of profit , pleasure or honour , because , as I have made it out in another Discourse * , 't is not in our Nature to do our utmost in any business , unless we are encourag'd by something thought worth our while : yea , God himself is serv'd by Mankind chiefly upon the account of the happiness we expect from him , though because of his infinite perfection alone , and the incomprehensible excellency of his Nature , he deserves all our submissions and services whatsoever . We need not then wonder to meet with so few Productions in this , though not unlearned Age , that deserve to be admired , because of the little encouragement to be hop'd for from rich men , who if they cannot , or have not leisure enough to improve their own natural abilities , should by their Purses contribute to the improvement of others , and of themselves likewise by the perusal of such productions as their liberality might give birth to . Though I doubt not but that there are several in Europe , yea , and in this very Nation some , capable of writing as well as ever Maro wrote , yet hitherto we have no piece extant comparable to his excellent Poem , because of the want of a generous Moecenas to encourage so great and noble undertaking : for nothing more true than this common word , Sint Moecenates non dêrunt Flacce Marones . True it is , that some , as the deservedly renown'd Robert Boyle , write meerly for the benefit and instruction of Mankind , without any prospect of Gain or Preferment by their daily Studies : but besides , that this is the very Interest they pursue , and the end they chiefly aim at , they owe the improvement of their great Genius's to the good Estates God has bless'd them with ; whereby being freed from those Cares and Troubles that other , no less Noble Minds , groan under , they may more easily , and with better success than others , apply themselves to the promoting of the good of Mankind by real knowledge . ARTICLE IX . 1. Plenty the occasion of most mens Honesty . 2. The Opinion of the Vulgar of such as are not able to pay their Debts . 3. Advice to rich men . I shall add in this place a word no less true than what I have said hitherto , That most men owe not only their Learning to their Plenty , but likewise their Vertue and their Honesty : For how many thousands live now in the world in great Esteem , and I confess deservedly too , for their Morality , for their honest and just Dealings with all Mankind , who if they were put to their shifts , as others as honestly inclin'd are , would soon lose their Reputation , yea , turn Rogues and Knaves too , as the Vulgar think , and call generally such as are not able to pay their Debts ? I question not but Want and Self-preservation would put some of them upon those very hard shifts they now blame so much in others . I would then advise them , when they say that part of the Lord's Prayer , & ne nos inducas in tentationem , and lead us not into temptation , to remember , that by this Expression they desire that God would be pleas'd not to expose them to an extream want and poverty , as proving the too frequent occasion of the greatest Immoralities . ARTICLE X. 1. What Covetuousness driveth some men to . 2. The common practice of inviting other Princes Subjects to betray their Masters not allowable , tho in an open War. 3. The vain pretences of Casuists favouring it . 'T is true , if Poverty drive some men upon Projects they under better Circumstances would heartily abhor , Covetousness pressing no less hard upon others , maketh them stick at nothing that can increase their Treasure . How great a sin Treason is , and how heinous a Crime 't is for a man to betray the Trust he is sworn to , is so generally known , that I need not tell you 't is malum per se , a thing evil in its own nature , and intrinsecally ; not only extrinsecally , if I may so say , and upon the account of some Written Law or other that forbids it : Nevertheless , what more common than to see Servants betray their Masters , Subjects their Princes , and sometimes Wives and Children their very Fathers , for a Sum of Money ? So true it is , that the detestable hunger after Gold and Silver , auri sacra fames , forceth men sometimes upon the horridest Crimes . But if Treason be such a heinous sin , it is never lawful for any man to be instrumental to the committing of it , as those are , who in an open War conquer Cities by corrupting and bribing their Governours to betray their Masters ; yet this Antichristian Practice is common all the Christian World over , as much as any where else . The Casuists , I know , who take upon them sometimes to excuse the greatest faults , especially of Princes and Great Men , whom they have perhaps some reason to flatter , pretend , that a declared War implies an implicite leave to do one another all the hurt they can by what means soever : But surely , since this is to be understood of lawful means , it is clear , that to decoy another Princes Subject into a Treasonable Practice against his Soveraign , is sinful : If Princes were made sensible of their Guilt in such kind of proceedings , they would act more Christianly and more generously with their very Enemies , in case Interest hindered them not sometimes to see what in conscience they ought to shun . May not I be allowed in this place to advise the French King's Casuists to look narrowly into this matter , and to consider seriously by what means they can clear their master's Conscience , if he has made any Conquests , as some say he has , by drawing other Princes Subjects into Treason and Rebellion , things sinful in their own nature , as I said before , and not meerly because they are forbidden . ARTICLE XI . 1. False Oaths not much scrupled in this Age. 2. The Turks not so guilty of such Crimes as some Christians . 3. The Breach of a Treaty solemnly sworn to , severely punish'd . But what greater sin than the willful breach of lawful Oaths ? Though judg'd always , and by all Nations , of a sacred nature , and inviolable , yet very often an inconsiderable interest , like Alexander's Sword breaking through 'em , unties soon all these Gordian Knots : How many swear daily before Judges to what they know to be wholly false , that they may mortgage a House , or an Estate the Second or Third time , or take away a man's Life , who perhaps they are sure is not guilty of the Crime they perfidiously charge him with ? Yea , I am credibly inform'd , that in a Neighbour-Nation 't is usual for the Countrey People and Tenants , when they are told of their masters being engaged in a Suit at Law , to tell them , that they are ready to swear to whatever they shall think fit and necessary to be done for the Gain of the Cause . If this be true , as some say 't is , the Turks themselves are better Moralists than several reputed Christians : for how covetous soever they are thought to be , they generally scruple to gain money by flat Lies , Calumnies and false Oaths , and if of late they have not appear'd so steady to their word , by the breach of a Twenty Years Truce with the Emperour of Germany ; besides , that they were strongly tempted to this sin by a most Christian Prince , they ingenuously confess the hand of God to lie heavy upon them for committing such a great Crime ; which shews in some measure how sensible they are of foul and treacherous Dealings ; which they accuse us most commonly of ever since the perfidious practice of that King of Hungary , who by the perswasion of an interested Cardinal , broke his Promise to the Grand Seignior , then in Persia with his whole Forces , though not long before he had sworn upon the Gospel to a solemn Truce with him : But the all-Just God punish'd most severely the Impiety of the Christians in the day of Battle ; for the Turkish Emperour seeing the Victory incline at first towards the Hungarians , took the Treatise sworn to by the Christians out of his bosome , pronouncing these observable words , Jesus of Galilee , if thou be really God , as the Christians say thou art , shew this day thy Power against those perfidious Villains who have thus taken thy Name in vain . His Prayer was immediately heard , and the Christians on a sudden giving way to their Enemies , were unmercifully hewed down by the victorious Turk , the King himself , and the Treacherous Cardinal not escaping the dint of the Sword. ARTICLE XII . 1. The Breach of solemn Treaties upon the account of Interest , too frequent among Christians . 2. Why , and upon what Penalty the Papists are oblig'd to break their Oaths made to maintain Heresie . 3. Equivocation and Mental Reservation taught and allowed of by the Casuists . Though nothing should be more binding than an Oath , yet if we look narrowly into the general practice of mankind , it binds no longer than men think it their advantage to keep it . This seems to be the secret Condition to be understood in all Publick Treaties confirm'd by Oaths , since the Christians , to their shame , make as little scruple to break them as the Mahometans upon the first appearance of their Interest : For what other Apology can we make for the breach of a perpetual Peace , or a Temporal Truce between Nation and Nation , so soon as we find our selves in a posture to enslave our unthinking Neighbours ? But I doubt , if the great Rewarder of Vertues , and Punisher of Crimes , will hold us guiltless when we break our Oaths and Promises , because , forsooth , we find it our interest to act contrary to what we had sworn or promis'd . The Papists are generally thought to be more obnoxious to the breach of Oaths than any other people in the world , and deservedly too , if we consider , that others break their Oaths through Humour , and the Papists by Principle : I speak of such Oaths as relate to the maintaining of Hereticks and Heresie , which they are oblig'd not to stand to , under a no less pain than that of Eternal Damnation , in case they are in a posture to break them safely , and without danger for themselves , by destroying such as they call Hereticks : It were useless to give Instances of this common practice , since the learned part of the world is sufficiently satisfied of the Truth of the matter . Besides what has been already said , Two things the Papists have contrived , and I am afraid the Protestants likewise make sometimes use of them both upon occasion , to swear without any scruple , according to the Dictates of their own interest : and these are Mental Reservation and Equivocation , both invented to untie all the Knots of Humane Society , but with a design to promote private mens Temporal Concerns : for when a man is obliged by his Oath to declare whatever he knows of any particular matter of Fact , the ungodly and interested Casuist will soon resolve him upon the matter , that he may swear to the Case propos'd in some sence or other that may secure the Interest he is either in pursuit or possession of , which is all that he cares for : But the Casuists bait to draw him into this wickedness is this , That he clears his Conscience likewise by telling him , that what he does he may lawfully do , without any offence , though I doubt if either the Casuist or his Pupil can be so invincibly ignorant as not to understand , that in all proceedings of this kind there is still a cheat put upon Man , and consequently a sin committed against God. But thus prevailing Interest puts a Veil before their Eyes , though I fear , not to the quieting of a disturb'd Conscience , because that part of man's Soul , if I may so speak , commonly called Conscience , is incorruptible , and not easily blinded either whatever may be our endeavours to stifle its remorse . ARTICLE XIII . 1. Why the Begging Popish Orders preach so often for Alms-giving . 2. And why some others handle so seldom this Subject . 3. Why few write after they are got into preferment . But what is an inducement to sin , and sometimes to the greatest of Crimes , is often the occasion and chief cause of good and laudable actions : This I say , because I have observed in Popish Countries , that the Preachers generally , especially of the Begging Orders , employ all the force of Art and Eloquence , to shew the great Merit , as they speak , of Alms-giving . My design is not to blame them for serving thus the poor , but only by the way , to give an account of this odd Phenomene , viz. Why they insist more frequently upon this Subject than the Holland Preachers , and those of some other Countries , since 't is confess'd on all hands , that what is given to the poor for God's sake , if it be not meritorious , as I believe it is not in the rigour , is at least a very ready means to procure from our heavenly Father a full remission of our sins . It is easie to find out the Reason of this different behaviour of the Begging Popish Tribe from other Preachers , that either are richer , or depend not so much upon the publick Benevolence , because the first know they are to be the best sharers themselves in the Alms they exhort the people so earnestly to ; and if the latter are not generally so zealous upon this Subject , 't is for ought I know upon this account , that their Example might reasonably be expected by the people , which perhaps many of 'em are not willing to give , least they should have less to spend in Superfluities . I must observe to you in this place a thing somewhat related to the Premises , that though some teach , preach , and write , with all imaginable zeal , in defence of the Religion they profess , yet if we may judge of their designs by their delicious and idle life after they have got into the long wish'd for preferment , we have reason to doubt if this was not the chief thing they aim'd at . ARTICLE XIV . 1. The Popish Principles coin'd in the Mint of Interest . 2. Purgatory how advantageous to Rome . 3. A short account of the Virgin Mary of Loretto . But to pursue my design somewhat more particularly , I shall mind you of another self-evident Truth , That the new Doctrines of the Church of Rome have been all coin'd in the Mint of Interest . For 1. The Papists considering , that the Belief of a Purgatory contributed more than any thing else to the increase of the Revenue of their Church , agreed together in the Conventicle of Trent , to make it an Article of Divine Faith , That the Roman Catholicks might be oblig'd for ever , to pay into the Church the Daily and Yearly Rent it produceth ; and that the simple Bigots might be the more encourag'd to redeem themselves out of its flames with ready Money , their Doctors do generally teach , That they are every whit as violent and scorching as the fire of Hell it self , with the difference only in their duration , which they allow to be longer or shorter , according to the greater or smaller Sum given to shorten the Soul's stay in Purgatory . I should wonder then if Roman Catholicks , being once perswaded , that there is such a place as this is , and that they may suffer there the horriblest torments imaginable several hundreds of years together , if they leave not to the Church a part of what they have , to redeem their Souls out of such a Prison as this is supposed to be : I should wonder , I say , if they payed not liberally in this life , to ease themselves of the torments of the other , which they think the very Venial , as they speak , and slightest sins expose them to . Upon this account I was not at all amaz'd , during my long Residence in , and Travels through Popish Countries , to see such vast Sums of Money payed daily and yearly into the Church-Exchequer , and far less to hear the Priests preach to the people , with so much true , or counterfeited zeal , the danger they were in to suffer in Purgatory , a fire to which all our fiercest fires being compared , are but painted ones , and flames in representation only , and that perhaps till the day of Judgment , unless they prudently took care before their departure out of this world , to lay down to them their Ransom . 2. The Romish Invocation of Saints is such another piece of interested Contrivance : When a Saint is once Canoniz'd , if the Priests can but impose upon the credulous multitude a Miracle done by or at his Image , they have done their business effectually , the Convent is on a sudden enrich'd by the daily concourse of silly people with Presents , for Masses to be said in the Honour of the Saint to their intentions : Pilgrims flock thither in crowds , but never with empty hands , lest the Priests should not make them welcome . 'T is well known what infinite Riches the Chappel of the Virgin Mary of Loretto , has already brought , and is as yet like to bring to the Church of Rome , by the gross Contrivance of a strange Fable about its Transportation to the place where 't is now suppos'd to be . The Story in short , according to the very Romish Authors , runs thus : It was first built in Nazareth , carried from thence into Dalmatia by an Angel , where , because it stood upon a piece of litigious ground , Two Brothers , if I misremember not , disputing whose it should be , it was removed into a Wood in Italy , but the peoples Devotion being disturb'd there , by the Banditi , it was at last transported to the place , where it is now to remain till some other inconveniency happening occasion its Fourth removal . ARTICLE XV. 1. The abuse of Popish Indulgences . 2. The Advantage accrewing to Priests from their pretended Power over Christ's Natural Body . 3. The Canonization of Saints a meer Contrivance to enrich Rome . Indulgences in their first institution were nothing else but a remission of Canonical Pains ; that is , of Pains inflicted by the Canons of the Church , which , no doubt , had power likewise to remit them : but Covetousness soon stretch'd them farther , and to other ends , and chiefly to the gathering of Moneys for the use of the Pope and his Cardinals , who made the ignorant Mobile believe , that by fasting , praying in some set form , and particularly , by paying certain Sums appointed , according to every mans ability , they should not only ease the Souls of the departed of their torments , but likewise deliver them out of Purgatory . This abuse ingenuously acknowledg'd by some Popish Authors , gave occasion to a thorow Reformation , first in Germany , and afterwards in most parts of Europe . But nothing stirr'd up more the deluded Christian Princes , to enrich the Popish Clergy , than their being wrought into the belief of the Priests pretended Power over Christs Natural Body ; which , if true , would seem to imply likewise an absolute Power over his Political Body ; that is , over all the Members of the Catholick Church . At least , it is certain the Romish Priests look upon the first as an Article of Divine Faith , since they hold Transubstantiation to be one : and I may safely say they pretend likewise to the latter , exalting themselves above all that is called God. But not to alarm too much the world with their ambitious Projects , they allow the Pope to be Soveraign in spiritual things only , not in temporal concerns . This famous distinction , narrowly look'd into , is frivolous , and chiefly invented to deceive the unwary , there being such a connection between the spiritual and the temporal , that whosoever is supposed to be Master of the former , may dispose of the latter at his pleasure , as whoever Lords over my Soul , may influence as he pleases my body , because the motions of the one depend much upon the free or necessary determinations of the other . However , to return to what I first hinted at , the pretended Power of Priests over Christ's Body , has been one of the Chief Causes , and the Original Prop of the now Popish Grandeur : For no wonder , if the Laicks are real Slaves to such as they look upon as the Makers , and absolute Masters , in a manner , of Christs Body , since they can multiply it , they say , as often as they consecrate Bread and Wine . Their Churchmen owe to this assum'd Power the infinite Treasures of Gold and Silver they are possess'd of , there being few Churches in any considerable City , but which are richly furnish'd with golden Melchisedecks , as they call them in Flanders , or Suns , as they speak in France , to lodge the Consecrated Wafer in , besides Altars of Massy Gold and Silver , Golden Cups of all sorts , and other precious Ornaments belonging to the Workmanship of their own hands , Christ's Body , by an imaginary , that is , an invisible Miracle , transubstantiated . The Canonization of their Saints is likewise a gross Contrivance , to enrich that part of the Romish Church which resides at Rome : Without Money , and a great deal too , there is no hopes of ever being canoniz'd there , the Expence amounting , at least , to fifty or threescore thousand Crowns , payed commonly either by some Popish Prince , or by the Religious Orders whom the Canoniz'd Saint , when alive , belong'd to ; which gave occasion to a Jesuit , of my acquaintance , in France , to say , That he desired no more Canoniz'd Saints in his Order , least it should be ruin'd by the extravagant Expences of their Canonization . ARTICLE XVI . 1. The Worship of the Dead useful to the Living . 2. Popish Processions . 3. Why Debates about the true Relick of a Saint are never determined in the Popish Countries . This minds me of some other pious Frauds of great benefit , to most Roman Catholick Cities : Among these I need only mention the Religious Worship of the Dead , though there be no Revelation of their being in Heaven . A City becomes soon rich enough to be envied , if it can but be possess'd of the Body of a Reputed Saint or Martyr : For then the people repair from all parts to his Shrine , to implore God's assistance by his Merits , as they speak , or Mediation , to the great advantage of the Citizens , who are more enrich'd by the Money Strangers spend with them , both upon Necessaries and Superfluities , than the Saint is honour'd either by their Prayers directed to him , or by the frequent Masses said at certain rates in his Honour . To allure the greater Crowds to this Religious kind of Fair , they make , at appointed times of the Year , solemn Processions , with all imaginable Pomp and Magnificence , omitting nothing of Show and Pageantry that can contribute to the contenting of Peoples Curiosity , and encreasing the Solemnity of the Day , which begun with Superstitious and Pagan-like Devotions , ends at last in Debauchery , Feastings , and all other Recreations both lawful and unlawful . The Victualling and Publick-Houses are sure to be provided abundantly with all Necessaries upon such occasions , as gaining then more sometimes in a few days , than they do during the greatest part of the Year , by their ordinary and daily trading . And this is the Reason why , if there arise any Debate about the true Relick of a Saint , as there is about St. John Baptist's Head to be found in Two different Cities in Europe : It can never be composed , because one of the contending Parties must be at a loss by a final decision of the business : So that every City stands up as stifly in the Vindication of the Relick the Citizens are in possession of , as if it were , as really it is , in its yearly product , a good part of their Estates . ARTICLE XVII . 1. What sort of Images most in Esteem in the Church of Rome . 2. The Proofs of a Miracle done by a Popish Image , or Statue . 3. The History of the Holy Vial , commonly called La Sainte ampoulle . 'T is upon the same account that Images , not miraculous , are of little or no value in the Romish Convents , because they are looked upon but as barren Ornaments , that serve only to adorn their Walls , and not to feed their dainty Palates : But their design'd work is done , if they can but once perswade the people , that some have been deliver'd from dangerous Distempers , by praying to the Saint before his Image or Statue , which they never fail to take evidence of by engaging the Man or the Woman upon whom the pretended Miracle is wrought , to hang up in the Church or Chappel , ad perpetuam rei memoriam , in remembrance for ever of the wonder , the figure of that part of the Body , which is said to be cured , either in Gold or Silver , or in Wax at least , in case the concern'd party cannot be at greater Expences : Now this Ceremony is always attended with great Liberalities to the good Fathers , who do often laugh heartily in their Long Sleeves , at the simplicity of the credulous multitude , so easily decoy'd into the belief of whatever they please to impose upon them . Such another kind of pious Fraud is the Holy Oyl , or rather Vial , La Sainte ampoulle , which I have seen in the Church of St. Remigius of Reims , in Champagne : It was brought from Heaven by a Pigeon , to anoint the first Christian King of France , the Oyl being in a congeal'd-like form , and made use of in the Coronation of the French Kings , without any real , if you believe the Common People , or at least , without any sensible diminution of its Substance , because of the little quantity they take of it , to mix with other Oyls , in order to the anointing of a new King : Is it not strange , that such a gross and groundless Fable as this is , should pass so current and uncontroverted among sensible men , that the Citizens of Reims have created des Chevaliers de la Sainte ampoulle , Knights of the Holy Vial to be its Angel-Guardians , lest any body should rob them of it : Yet I am of Opinion , lest I should think them down-right Fools , that their Zeal for its preservation is not so much grounded upon their belief of the Truth of the thing , because I can by no means believe 'em so silly and senseless , as upon the great advantages they get weekly and yearly by keeping it within their own Walls , first from all sorts of Strangers going thither very thick , to see what sort of Oyl is made in Heaven : secondly , from the King and the whole Court , during their stay there , both before and after the Coronation is over . ARTICLE XVIII . 1. Rome's Politicks . 2. The Fond of the Apostolick Chamber . 3. The late Pope's Zeal . No City in the World has greater Politick Fetches for Interest sake than Rome it self , as I have already intimated in another place : So that if she is not Mistress of the World , as formerly she was , by the force of Arms , she still maintains her Soveraign Dominion by her Spiritual Tricks , not easily suspected by such as being in love with implicite Faith , submit blindly their Necks to her Yoke . Roma Caput mundi quicquid non possidet armis . Religione tenet . Though she has lost the Peter's Pence , and many other Casualties that enrich'd her of Old , nevertheless 't is incredible what vast sums of Money she draws out of all parts of Europe , upon pretended Religious Accounts . The Annates , as the French call them , and the First Fruits of every inferiour Benefice , as well as of the greater ones , bring Yearly vast Treasures into the Romish Exchequer . The Possession taken of all Ecclesiastical Benefices , of any valuable Revenue , is confirm'd by the Pope's Patents : But this Confirmation is never granted gratis , the Price thereof being sent to the Apostolick Chamber , or to be payed to the Pope's immediate Officers upon the place . The Rate of what is called Pallium Archiepiscopale , the Archbishop's Cloak , is always Four Thousand Crowns at least ; which must needs amount to a vast deal of Money , if we consider the great number of Popish Archbishops in Europe alone : To say nothing neither of frequent Dispensations of Age , of Nearness in Blood , of Irregularities to qualifie a Woman or a Man for Marriage , or Priesthood ; nor of daily Appeals to the Pope from all parts of Europe , always dearly payed for , though with some regard to every man's private ability ; The Popes very Zeal for the propagation of the Popish Religion , is not so much disinterested , as those who see no further than the out-side of things , may perhaps fancy . Innocent the Eleventh was deservedly commended for lending the Emperour , and the King of Poland Money towards a vigorous prosecution of the War against the Turks : But this was lending of Money to good use , since the New Conquests of Hungary , and other Neighbour Countries , may prove in time as beneficial to Rome , as to the Emperour himself , considering the great and usurp'd power of the Pope over such people as have not maintain'd from time to time their Priviledges , in opposition to the injust encroachments of Priestly Covetousness . ARTICLE XIX . 1. The Pope Christ's pretended Vicar-General . 2. His design in assuming this Title , discovered . 3. Exceptions in Plenary Indulgences and Jubilees . Three things more , besides many others that would be too tedious to mention here , contribute not a little to the maintaining and enriching of the City of Rome : The Residence of Forreign Ambassadours , of the Heads of Religious Orders , and now more frequent Jubilees than formerly were used to be . One of the chief Usurpations of the Popes of Rome , was that of the Quality of Christ's Vicar-General upon Earth , not to mention the Title of Vniversal Bishop they likewise laid claim to : But surely they could not be convinc'd in their Judgment , that either of these Titles did really belong to the Bishop of Rome ; because the first is neither grounded upon Reason , Scripture , nor upon Tradition it self ; and the latter would imply the Bishop of that See to be the only Bishop in the World , or that none are Bishops but by derivation of their Power and Dignity from the Pope , which is manifestly false . Allowing then the Popes to have been men of Sence , as undoubtedly they were , they had certainly some other fetch than meer Ambition , in pretending to such high and groundless Titles : and this was nothing else but the encrease of their Treasures by the great Concourse , upon this account , of Forreign Ambassadours from all Christian Princes to Rome : To whom they have allowed such large Franchises , that they are become almost Masters of that great City , to the impairing indeed of the Popes Jurisdiction , but to the advantage and enriching of the Citizens , because of the vast Expences of those Forreigners among them , whereby they are the better enabled to pay the Pope's Taxes . The residing likewise of the Generals of most Religious Orders at Rome , does not a little encrease his Holiness's Revenue : For though some of them live in other Kingdoms , yet the most considerable make their abode there ; and the General Congregations , or Synods of the Regular Clergy , sit commonly upon occasion in this City , whither every Province sends Deputies , or Procurators , from other Kingdoms , to debate and decide Matters of Concern ; which must needs bring great Treasures to that City , each Religious Envoy being allowed Fifty or Threescore Pound for the Expence of his Journey , besides what he must spend during his stay in Rome . It is likewise observable , that whatever Power is given to Priests in Full , Plenary , General Indulgences and Jubilees , to dispense with reserved Cases , the Vows made by Votaries to visit Saint Peter's Church in Rome , are always craftily excepted , and reserv'd to the Pope alone , that the deluded Romanists may be still oblig'd to come , and spend their Money there : But least the design of Interest should be discovered by the suspicious multitude , the Pope never fails to except at the same time the Vows or Promises made by the bigotted Papists to go Pilgrims to Saint James Chappel in Compostella . But I have said nothing yet of the Famous Year of the great Jubilee , a pretty Contrivance to bring in all the Waters of Europe to the Roman Mills . It was celebrated at first but every Hundred Year , and afterwards every Fifty Year , but now every Five and Twenty ; and perhaps the Popes will some day shorten this time too , that they may the oftner drain the Pockets of the Christians by this spiritual and plausible Trick , it being not only a bait for the bigotted sort of Roman Catholicks , but likewise for curious Protestants , flocking upon such occasions in great Numbers to Rome , to see the pompous Superstitions of the Romish Church at the very Spring-head . ARTICLE XX. 1. A good Advice to Clients . 2. A Scotch Lawyers Answer to one of his Clients . 3. The late Duke of Lauderdale's Answer to the Right Honourable Earl of Rochester . But let us leave the Court of Rome to consider a little how Interest plays its part at the Bar , and in Courts of Justice . I shall begin with an Advice to Clients , not unlike to that which I gave in the Discourse of Wit to Patients , not to trust too much either to the undoubted Justice of their Case , or to the great Skill of their Lawyers : For grant they are men both of an extraordinary Reach and of a very good Conscience too ; yet 't is not in their power to move briskly , and to the purpose about your business , unless first mov'd by large Fees , either ready payed , or in prospect ; which is not so much to be ascrib'd to their Natural Covetousness , as to the very Nature of Mankind : for since we generally serve God chiefly in hopes of the Reward , though infinitely beyond our real merits , as I have said before , it is not to be expected that we should behave our selves otherwise towards men , than upon the account of proportionable Returns for the Services done ' em . This puts me in mind of what a Scotch Lawyer is reported to have said to one of his Clients , who had delivered up to him the Papers relating to his Affairs : The Client calling some days after to know how his Case stood , and what hopes he had of gaining his Cause , the Lawyer told him , he could not read his Papers , though written in a very fair hand : The Client understanding his meaning , presented him immediately with Five Broad Peices of Gold , Two of which the Lawyer putting between his Eyes , and the Scrowls told him at the same time he had recover'd his Sight again , and both could and would peruse his Papers to the best advantage , with the help of such Spectacles . But , for ought I know of the matter , this solid Metal blinded him , and darkn'd rather than clear'd his Understanding : in case he knew the Cause he was to undertake to be unjust , or not to be gain'd but by some Trick or other , easily found out by experienc'd Lawyers , if sufficiently encourag'd by their Clients . I must give you in this place , since it makes for my purpose , a not unpleasant passage between the late Duke of Lauderdale , and the Right Honourable the Earl of Rochester , as I heard it related by the latter to the Honourable Robert Boyle . A Scotch Gentleman having intreated the Earl of Rochester to speak to the Duke of Lauderdale upon the account of a business that seem'd to be supported by a clear and undoubted Right ; his Lordship , very obligingly , promis'd to do his utmost Endeavours to engage the Duke to stand his Friend in a Concern so just and so reasonable as his was ; and accordingly having conferr'd with his Grace about the matter , the Duke made him this very odd return , That though he question'd not the Right of the Gentleman he recommended to him , yet he could not promise him an helping hand , and far less success in his business , if he knew not first the man , whom perhaps his Lordship had some Reason to conceal ; because , said he to the Earl , If your Lordship were as well acquainted with the Customs of Scotland as I am , you had undoubtedly known this among others : Show me the Man , and I shall show you the Law ; giving him to understand , that the Law in Scotland could protect no man , if either his Purse were empty , or his Adversaries great men , or supported by great ones . But may not I be allowed to say , That this is not only the Custom of Scotland , but of England likewise , and of all other Nations of the World , men being , as to the pursuit of their own Interest , much of the same Temper every where . ARTICLE XXI . 1. Judges sometimes easily gain'd . 2. The dispensing Power why agreed to in the late Reign . 3. A short account of a Popish Council held at Edenburg , during the stay of the Duke of York there . But you must not gather from the Premises , That Judges likewise being generally corrupted , decide matters according to the Dictates of their own Interest , because whoever is in the wrong , they are commonly in the right , as being not oblig'd to judge according to the re●● , but only apparent merits of the Cause , and according to the Evidences brought in before them ; yet because their Verdict is of great weight with the Jury , if they are either brib'd , or corrupted by enjoyed or promised preferments , they very often turn the Scales , either by disguising the Truth , or by over-awing such as offer to stand up in opposition to their injust Decisions . We have seen some Examples of this kind in the late Reign , when the Dispensing Power , without consent of Parliament , was cryed up , the Judges having either really chang'd their former Opinions , or acting in that juncture of Affairs , quite contrary to their real Sentiments , but yet according to their then Interest , because one would think they could not but know , that the Dispensing Power was either a Popish or a French Contrivance , to introduce among us first Arbitrary Power , and then Popery , by annulling , or which is all one , by dispensing for ever with the Fundamental Laws of the Nation , or at least with those Laws that were chiefly intended to put a stop to the growth of Popery and Arbitrary Power . I shall set down in this place a famous Instance that I am peculiarly acquainted with , & cujus pars magna fui , to shew how far mens Consciences do sometimes comply with their fancied or real advantages . When the Duke of York was High Commissioner for King Charles the Second , in the Kingdom of Scotland , there was held , by his Orders , in Holyrood-House at Edenburgh , a Council of Secular Priests and Jesuits , to consult together , whether the Duke could lawfully , and in good Conscience , sit as High Commissioner in Parliament : The Case was clear , and could admit of no Dispute , according to the Principles of his Religion , because he was to confirm as the King 's Chief Minister there , such foregoing Acts of Parliament as had establish'd the Reformation , and condemn'd the Popish Superstitions . Now this being a thing held evil of its self by Roman Catholicks , and intrinsecally , malum per se , and not meerly upon the account of its being forbidden , by any Superiour or Written Law , it was in no case lawful for him to co-operate to it , either directly or indirectly , either as a principal Agent , or only instrumentally , and as a meer Substitute : Yet the Godly Fathers acting in this Juncture , in contradiction to their own confess'd Principles , concluded , after some inconsiderable Debate about the matter , That the Duke might lawfully , and in good Conscience sit in Parliament , touch with the Scepter ; that is , approve of , and ratifie what both he and they called , and thought down right Heresie . So powerful is the influence of Interest over some ; yea , most mens Consciences , That it either alters their Judgment , or forceth them irresistibly to act contrary to their settled Opinions . ARTICLE XXII . 1. The Chief Reason why Protestants turn Papists . 2. The strongest Popish Arguments from Interest . 3. The Conversion of Learned Roman Catholicks to Protestancy , undoubtedly sincere , and why . For what other rational account can we give of such as turn from the Protestant Religion to the Roman Catholick Superstitions , than that they can hardly resist the great encouragements they meet with from the Papists : For if a Protestant be not well vers'd in his own principle , and able to confute the Popish Errours , a not extraordinary Preferment , a Sum of Money , the Favour of a Prince either hop'd for , or enjoyed , will prove convincing Arguments to him , of the Truth of Popery , and of the falshood of the Protestant Doctrine . The Popish Priests in King James's Reign , observing how impossible 't was to make the people believe the being of an Infallible Visible Judge of Controversies in the Church , since no such thing is countenanc'd either by the Scriptures , or by General Councils ; as likewise that they could not work them into the belief of the strange Mystery of Transubstantiation , destroying the very Foundation of all Humane Certitude , the Testimony of our Sences , and consequently the Fundamental Proofs of Christ's Passion , Death , Resurrection , Ascension , yea , and of his being real Flesh and Blood , if the constant Testimony of Seeing , Feeling , Touching , Tasting , deceive us , as the Papists tell us they do in the Consecrated Bread and Wine : The Priests , I say , having learned by Experience , how blunt their Arguments were against understanding Protestants , betook themselves to the only method they could hope success from ; viz. to the proposing of great Rewards from King James upon the first occasion , and from both King and Pope , by the Mediation of his Nuncio then residing in London , in case they had to do with Church-men : And 't was generally observ'd , that such as went that way to work , were more successful than those who undertook to argue the case with their Adversaries , because their Arguments being generally meer Sophisms , laid always open the Weakness of the Arguer as well as of the Argument . But many more yeilded to the stronger Reasons from Interest , Worldly Grandeur , and such other advantages as the Churchmen of Rome are us'd to propose to hook men into the bosome of their Church . And indeed I often wonder how it comes to pass , that they make so few voluntary Converts , since they propose so great advantages to such as come over to them , upon what account soever . But on the other hand , if I knew not by my own Experience , the almost irresistible impression of Divine Grace , and the great force of the discovered Truth , I should far more wonder , that a Roman Catholick could ever resolve to turn Protestant , because new Converts are generally either coldly receiv'd by Protestants , or seemingly mistrusted by such as having nothing but the out-side of the Christian Religion , are disposed to think others as great Hypocrites as they know themselves to be : So that if an understanding and learned Roman Catholick turn from Popery to Protestancy , his Conversion to be sure is sincere , because he is not allured to our side by any Temporal Advantages to be expected from us , who commonly take so little notice of new Converts , that we let them often want Necessaries , if they cannot do for themselves : But if a knowing Protestant surrenders himself to the weak Popish Arguments , I question not in the least but that he has some considerable Interest in prospect : For why should we think that a man would pull out his Eyes , lay aside the use of his Reason , submit to an implicite Faith , and turn a Fool for just nothing . ARTICLE XXIII . 1. The mean , and irregular Conduct of some Persons of Quality . 2. The Design of their Intimacy with some Men. 3. The Ingratitude of Tradesmen . To say no more of this matter , though a great deal more might be said of it , let us consider in this place another kind of Irregularity occasion'd in some Nations , and particularly in this very Kingdom we live in , by the influence of Riches , and Money , upon some mens minds , who by reason of the great Fortunes they are born to , should have the less value for what they possess so much of , or at least should not behave themselves so meanly as to make their Equals , and familiar Companions , such as have no other thing to recommend themselves to the World , but what they have got by very injust and shameful means , as Dicing , Carding , Cheating , Swearing , to say nothing worse , if worse can be said : Do they not give us just grounds to think they keep such Men Company , in hopes of getting from them the ill gain'd Penny by the same methods it was at first got ? For what other end can they propose to themselves in courting them , in a manner , at the rate they usually do ? They cannot , sure , be in love with their Ingenuity , unless we reckon Swearing , Cursing , Damning , Sinking , &c. pieces of real Wit : They can pretend no kindness to them neither upon the account of their civil and obliging behaviour , since there is no rudeness but such men are commonly guilty of , nor upon the account of their Noble Extraction , because having generally sprung out of the lowest Tribe of Mankind , without either Friend or Allie better than themselves , They buoy themselves up into the world by an inexhausted stock of Impudence , which they should rather be undervalued than esteem'd for . They must then be fond of conversing with such Men so often , and so familiarly upon some other accounts , as either because they are able to pay largely their share in pulick Entertainments , to the lessening of the charges of the Company , or in order to bring them back to their first low condition again , by gaining from them what they before had sharp'd from others ; and when this is done his Lordship knows no more his Old Friend , and inseparable Companion in Gaming , Feasting , Drinking , &c. whom a little before he was wont to salute , kiss and hug in every corner , as his Bosome-Friend and Equal : but now the case being altered , he becomes on a sudden , like most men upon such occasions , not much fond of the Company they can get no more by . The Lawyers , Physicians , and generally all Tradesmen behave themselves much after the same manner , for their own ends , all attending , courting , and omitting no kind of respect towards such as they hope to draw in to be their Customers : Yea , the proudest Dealer knows how to bow , cringe and flatter , if by this smooth way , so contrary to his unhewed Temper , he hopes to hook you into an unreasonable price for his Goods , glorying at the same time , and boasting of his Wit , or rather Wickedness , to make perhaps an Hundred Pound at the Years end of every Fool 's Penny : For some silly Tradesmen take sometimes the liberty to lend this Character to such as thinking them honest men , trust to their Words , or pay them small Sums , without taking their Receipts ; wherein they are not so much in the wrong as one would imagine at first : for considering their daily knavish and deceitful proceedings with honest and well-meaning men , 't is the height of Folly to deal with them , but upon a supposition of their being all , what some of 'em really are , down right Knaves , whatever may be their pretences to , and reiterated Protestations of Honesty , Sincerity and fair Dealings with all Mankind . ARTICLE XXIV . 1. The Jealousie of Men of the same Employment instanc'd in Courtiers . 2. The unhappy Condition of Kings . 3. Interest prevailing every where . To pursue the Scope of this Treatise in some other particulars , 't is an old Saying and a true one , Figulus figulum , &c. That generally men of the same Profession hate one another : This has been observ'd from all times , and among all sorts of men , but more especially among Statesmen , Tradesmen , Lawyers , &c. How intimate soever men may be before they become Courtiers , they are no sooner set up together at Court , but Jealousie seizing upon their hearts , kindles a Flame that nothing can extinguish but the Ruine of their Fellow Courtier , whom nevertheless they receive aud complement after the most obliging manner in the World , upon all occasions , while at the same time they endeavour to undermine him , by the advice of such as they dare discover their ambitious Projects to ; and if succeeding in the secret Ambushes they have laid , they overthrow their Enemy , by rendering him obnoxious to the Prince's Wrath , or the Common-wealth's Indignation ; their next step is to get into his Employment Civil or Military , if perhaps he was in a better post than themselves . What troublesome and factious Intrigues all Courts are embroyl'd in , 't is too well known to be particularly taken notice of in this place , as if it were hard to guess at the true Cause , and secret Spring of the Plottings of great Men in Places of Trust and Authority one against another . But there is one thing not so obvious to every common Understanding , that gives occasion to the uneasiness of most Courtiers ; and it is this , That very often Men unfit for business , to say nothing worse , are set over their Heads , because they have been able to present largely some body or other , who upon this encouragement represented them to the Soveraign as Men of great Worth and Integrity , and fit to serve him in any Employment whatsoever : But the pity is , that Kings must of necessity see with other Mens Eyes , else they would often discover , that their sincerest Friends are commonly no partakers of their private Favours , either because they have not wherewithal to buy Places of Profit and Honour , as others less deserving do , or because they are misrepresented to their Soveraigns , as if they ought to be afraid of them , as their Enemies . But 't is in vain to complain of this , and other Abuses of this kind to be met with in all Courts , and at all times : for let Princes take what measures they please , to give every one his due , prevailing Interest both in Church and State , will still get more than real Merit . It is likewise more regarded than it should be in most Courts of Justice , to the great oppression of the poorer sort , and of such as cannot go on with their business by the ordinary methods of Law , for want of Money : for grant the Judges to act never so justly , or at least , which is all that is required of them , Secundum allegata , & probata , according to the Depositions and Proofs proposed in the Case debated ; yet the subtle Lawyers , unless very conscientious , upon the prospect of a great Reward , know how to stretch the clearest Decisions of the Law , in favour of their Rich Clients , to the very deceiving of the ablest Judges . If Interest prevail with them , it has no less power over all the other Tribes of Mankind : What Quarrels , Divisions and Heats does it not daily occasion among all sorts of Tradesmen , their whole business generally being not so much to out-do , as to un-do one another ; as 't is likewise observed to be practis'd by some Physicians , who finding always fault directly or indirectly , with whatever they have not prescrib'd themselves , offer modestly their Service to the Patient , especially if Rich , with a Quack-like promise of a sure , easie , speedy and infallible Cure : Auditum admissi risum teneatis amici . Quid tanto dignum dabit hic promissor hiatu ? ARTICLE XXV . 1. The true Cause of the Popish Fury against Protestants . 2. A short account of the Popish Hierarchy . 3. Why the Council of Trent oppos'd a thorough Reformation . I have been sometimes concern'd to know the true Cause of the Fury of Roman Catholicks against such as are not of their own Religion , and more especially against Protestants : I was at first of Opinion it was a meer Zeal , like that of the Apostles , who would have consum'd the Samaritans to ashes , for not admitting our Saviour into their City : I concluded then sometimes with my self , that their foolish perswasion of our being Reprobates , if we die not in their Communion , was the occasion of the pains they take to pervert us to their principles , by all possible means , whether lawful or unlawful : And really the ignorance of the Popish Mob , as likewise of the simple and blunt Fryars , is so gross , that not a few among them are acted by such a blind Zeal as this is . The Prelates and Clergy of the Church of Rome are no less zealous than the unlearnedest Priest , to root out what they think , and call Heresie , either by fair means , if against Sence and Reason they can impose upon the unthinking Multitude their new coin'd Articles , or by the French method of Converting , and Dragooning Men into the Popish Religion : But , no doubt , in all such proceedings they propose to themselves some other end than the meer saving of Souls ; for I can hardly think them so great Fools , as to believe really that there is no way to Heaven but by and through the particular Church of Rome . Now what this is you may discern more distinctly by the following and short account of the Popish Hierarchy and Clergy : The Power over Christ's Natural Body , assum'd by the Romish Priests in the Consecration of Bread and Wine , has by degrees swell'd them so big with the Opinion of their own Authority , that in the Council , if I misremember not , of Constance , they unanimously declared , that notwithstanding the Institution of the Sacrament by Christ himself in both kinds , notwithstanding the Practice of the Primitive Church continued during the space of Fourteen Hundred Years , yet they , yea , they forsooth , thought fit to Order , Command and Appoint , That the Lay-Christians should be partakers of the same , but under one kind only , or that they should eat the Bread alone , without receiving the Cup. If we consider more particularly the present Condition of the Bishop of Rome , we shall find , that there is no Prince in the World so absolute as he is over those of his Communion : He absolveth them when he pleases from their sworn Allegiance to their Princes ; he pretends , as he often express'd himself in his Bulls , to the Power of Scattering and Gathering , of Settling and Pulling down , of Planting and Pulling up again at pleasure , by Deprivation , Excommunication , Deposition of Soveraign Princes , if they act against his Authority , he being the only Prince in the World incapable of doing any wrong , in the Opinion of such as believe him infallible . The Inferiour Bishops are of late , but chiefly in France , become as absolute , every one in his own Diocess , as the Pope himself in that of Rome ; and generally the Popish Churchmen are become every where so vastly Rich , that their Treasures make at least a Third part of what the Prince they live under enjoys . You shall find in France , Spain and Italy , Convents and Nunneries possess'd of Three or Four Thousand Pounds English , of yearly Revenue , to maintain Fifteen or Sixteen lazy Monks , to whom whatever is given , or left by Testament , can be of no further use to the Publick , as lying buried among them , without ever circulating any more thence to the advantage of the Commonwealth . We may now begin to gather from the Premises the true Cause of the Popish Zeal , either to destroy or convert Protestants , which is no other , if narrowly look'd into , but their own Temporal Interest , grounded upon that Natural Inclination to maintain and keep what one has once acquired , by what means soever : for the Romish Priests cannot but know , that wherever the Protestants prevail , they must of course lose their Ground and Authority , and must Lord it no more over their Brethren , as they now do : So that if the people were once thoroughly reform'd , they would put an end , as they have effectually done in England , Germany , Danemark and Swedeland , to the Tyranny of the Papists over Mens Bodies by their Antichristian Inquisitions and Persecutions , as well as over their Souls , by an absolute Command to lay aside the Use of their Reason , and submit blindly to their pretended infallible Decisions . A thorough Reformation would likewise occasion a more equal distribution of the Treasures the Churchmen of Rome heap up for themselves , among the Members of the Commonwealth : So that the vast Riches that are now in a few hands , would soon circulate to the Relief of the Poor , to the daily encrease of Trade , and encouragement of Industry . No wonder then if the Council of Trent did so much oppose a thorough Reformation ; for it being made up of Rich Cardinals , Bishops , Abbots , Generals of the Regular Orders , and of Clergymen of all sorts , they foresaw their Fate , if they discouraged the Abuses slipt into the Church of Rome : Yet the Popes were so afraid , that some knowing , and well-meaning Men among them , for they were not all of the same Temper , should endeavour the new modelling of their Church into a better frame , that they suffered nothing to be done in the Council but by and with the Consent of their own Legates , proponentibus legatis ; which gave occasion to some to say , that the Holy Ghost was sent every week from the then Pope to the Council in a Cloak-bag , because of the Pope's sending his weekly Instructions to the Fathers , with express Orders to act according to the secret Resolutions of his Privy-Council . Let us not then hereafter accuse the Romanists of being blind Zealots , since their Zeal is really according to Knowledge , at least , of their own Temporal Interest , which they , and most men , as well as they , are only concern'd for . ARTICLE XXVI . 1. That few act upon the account of meer Honour . 2. The Fate of ingenious Men. 3. The Rich seemingly admired . Though undoubtedly there be some in the World that act meerly upon the account of Honour , Glory and Reputation , as some Authors do , who pretend to no other advantage by their Writings than a great Fame , yet if we look narrowly into Mens Designs , few or none are contented with a bare and empty Name , but still aim at something else more solid and more real : Neither can I blame them for so doing , because I think it no real happiness , though I know it to be the Fate of many Ingenious Men , to be daily talked of , and much commended both at home and abroad , for their Useful and Learned Productions , while at the same time they starve in some corner or other unheeded : For though Poverty be not reckon'd a Crime , yet it being a thing that most men are more asham'd of than of the greatest Sins , they are likewise asham'd to keep Company with such as are Indigent or Poor , whatever may be their other Qualifications , and the Natural Endowments of their minds : I speak of the Generality of Men : For some , I know , there be who love rather to improve their Intellectuals , by conversing with such as they may learn from , than to be intimate with some of the richer sort , who can boast of nothing but what is without themselves : yet such men are often esteem'd by the Vulgar , and called by Designing Men both Sensible , Wise , and Witty , because of some advantages they aim at for themselves , by their mean and insipid flatteries ; which contribute only to make these Rich Blockheads the sillier , and prouder of their fancied Parts , while at the same time admiring , and loving themselves without a Rival , they are deservedly undervalued by such as take notice of their simplicity , in ascribing to their real Merit , the outward respect we give them only upon the account of their Quantity , or Quality , in case no other thing recommend them to our Esteem . There is another thing to be considered in this place , as being a-kin to what I was saying before , That as the Poor have no Friends at all , or very few , so the Rich never want great Numbers , either of true or pretended ones , and that meerly upon the account of their Riches . When Fortune smiles upon a Man , his Relations , that shunn'd his Company when it frown'd upon him , flock to him again , as if he were come from a strange Countrey , to welcome him home : They now offer their Services with a Thousand Protestations of the sincerest Friendship to him , whom a little before they denied to have a Drop of their Blood in his Veins : But his Condition being now alter'd , though he was degraded at first by his Want , he is restored to his Honour again by his Plenty , to the great satisfaction of his Friends , who on a sudden are become his Courtiers , Slaves , and Creatures too , in a manner , rather than his Equals , or Superiours : And since such great things are done by Riches , who can blame Gentlemen , yea and Persons of an higher Quality , for binding their Children , if they cannot allow them sufficient Portions to Tradesmen , that by their own Industry they may get in time the only thing Men are generally valued for ; that is Money : For though upon daily Experience we must confess it to be the ordinary occasion of Prodigality , Luxury , Murder , Rebellion , Sedition , and generally of the horridest Crimes ; yet on the other hand 't is no less certain , that the entire want of this necessary Tool , maketh often way for the very same sins and immoralities : So that a moderate Fortune is the only thing to be wish'd and prayed for in this World , lest we be either tempted to Wantonness , through a too great Plenty , or press'd into Despair by the sting of a pinching Necessity . ARTICLE XXVII . 1. Why Men change often their Opinions . 2. Some of the Dragoon'd Papists real Converts , why , and how . 3. What had been the Event of the late King 's successful Attempts . We ought to consider somewhat more particularly in this place , what I have but slightly hinted at in another , how Men change often their Opinions , according to the different appearances of their Interest : for how many have written seriously for absolute Monarchy , who have prov'd afterwards zealous promoters of a Commonwealth , when it seem'd more favourable to their Concerns ; in so much , that not a few have contradicted themselves , by answering those very Arguments , which in another juncture of Affairs they propos'd to the World , as undeniable Truths . With what heat was not the Duke of York's Interest oppos'd by some known Writers , who having better consider'd of the Matter , that is , of their Interest , chang'd their tune so soon as they saw him in a posture to serve their turns . 'T is confess'd on all hands , that Oliver Cromwell was both an Usurper and a Tyrant , yet the same Pen , as I am inform'd , that wrote for him , wrote afterwards the deserved Praises of Charles the Second , the undoubted Heir of the Crown . So true it is , that a present Interest representing to us the worst of Objects by the fairest side , either gives us no time at all to consult with our selves , if what we undertake be commendable or not , or causeth us to look upon all Reasons contrary to it self , as weak , unconcluding , and of no weight , though formerly , when our Affairs were in another situation , we took 'em to be true Demonstrations . We have a considerable Instance of what I do here affirm in a late Bishop , who though a Protestant , was so charm'd by the Favours he had received , and hop'd to receive from King James , that he strain'd his Parts to clear the Papists of Idolatry , by such a false Notion of this heinous Crime , that none but a Man as interested as he was , could have ventur'd to publish it : His best Body of Divinity , as he said once , a Coach and Six Horses maketh sometimes a greater impression upon a covetous Mind , than the strongest Reasons of the ablest Divines , not supported by a Concomitant Interest . Though I doubt not but that several of the French Hugonots have complied in the late persecution against the severest Checks of their own Conscience , yet I am of Opinion , that many of them likewise are real Converts to the Popish Principles , because Interest by degrees blindeth sometimes the clearest Understandings , so as to cause Men not only to act , but also to think quite contrary to the first Grounds they built their Faith upon . A Man thus tempted to change his Religion , begins first to look upon the Arguments ▪ of his Adversaries , as not so absurd as he thought them to be ; then after some Debate with himself , he concludes them to be probable ; and lastly , by the irresistible Eloquence of Interest , he believes them to be true . 'T is much after the same manner , that Men turn not only Papists , but likewise Mahometans : For if Worldly Concerns did not influence Mens Judgments so powerfully as really they do , how comes it to pass , that the very Christians , if not so soon , at least very often , a little after they are conquer'd by the Turks , turn zealous Mahometans , and bigotted Renegado's ; the chief Reason why Mahomet ordered his Religion to be propagated by the Sword , being this , That he thought Temporal Interest would draw greater Numbers to his side than any other Arguments whatsoever . Wherein he was not much mistaken , since considering the duration of both Religions , the higher and Divine Inducements to Christianism , have made fewer Converts than the Temporal Advantages he proposed to his Followers , if it be true , as I believe it to be , That the Mahometans are now much Superiour in Number to the Christians . I shall add upon this occasion , That I doubt not but if King James had been successful in his Attempts , many , if not most of the English had embrac'd Popery by Force at first , and perhaps at last by free Consent , and a real Submission of their Judgment to enjoy peaceably those Advantages they could not pretend to without changing their Principles , it being observ'd in those days , that some profess'd Protestants , yea , and Gown'd ones too , seem'd inclinable to close in with Rome again , because their Interest told them , that this was the shortest way for them to Preferment . ARTICLE XXVIII . 1. The Necessity and Conditions of a Married Life . 2. It s Compleat Happiness . 3. The French Marquess his Interested Marriage . To add in this place some new Particulars relating to my Design , 't is certain , that there is no happier State of Life in the Catholick Church than that of Marriage , it being the chief and only Remedy prescrib'd by the Spiritual Physician against burning , though the Romanists will not allow their Priests the use of it , and the great Supporter of Mankind , by a Social Life , and by a free and reciprocal Communication of the Soul as well as of the Body ; though many things contribute to make up the Happiness of this State , as some proportion in Age , Humour , and Quality , Conjugal Chastity , Moderation in the use of Matrimony , a patient Temper , and capable of bearing with one anothers Infirmities , Discretion , Wisdom , besides all the other Christian Vertues ; yet a competent Estate seems to be necessary to make the married Couple happy , yea , and vertuous too , if such as are joyn'd together in this State of Life , be inclinable by their Education , or Sober Temper , to make good use of the Blessings God has been pleas'd to bestow upon them , as being often thereby freed from such occasions of Sin and Temptation , as prove sometimes a very hard Tryal to the strongest Vertue . But this very Money which I think so necessary for the compleat Happiness of a Married Life , bringeth along with it all kind of Misery , if it be in the hands of those who being vitiously inclin'd , make it the Instrument of their daily Crimes , and idle Courses , in Carding , Dicing , Whoring , Drinking , there being no Trick , Cheat , or Shift that such Men will scruple at to compass this necessary Tool to a bad Life , as well as to a good one . The Story of the French Marquess is pretty well known , who having spent his whole Estate in Gaiming , married at last the Executioner's Daughter , because her Father could allow her a considerable Portion , which gave her quality enough to become a Nobleman's Lady . Et genus & formam Regina Pecunia donat . ARTICLE XXIX . 1. The Being of God known by its self , as a Self-evident Principle . 2. Several Demonstrations of the Existence of God. 3. Why some Men endeavour to deny this important Truth . Interest does not only put Men upon odd Practices , but likewise upon very unaccountable Speculations . I know nothing in Nature so demonstrable as the Being of God , and whatever School-Divines teach to the contrary , I am irresistibly inclin'd to contradict them , when they generally affirm this Proposition , Deus est , God exists not to be a Self-evident Principle : For if God is a necessary Being , as we all conceive him to be , then this very Idea implies his actual Existency ; or if a Being infinitely perfect be possible , as all Christians say 't is , then to be sure it really exists , because actual Existency must of necessity be reckon'd one , yea , and the very Foundation of all his other Perfections . This unanswerable Demonstration to a Christian Reader , may be propounded thus in a few words : A Being infinitely perfect , implies no Contradiction ; therefore it actually exists ; the first Proposition is agreed to on all hands among Christians , and cannot be denied by Atheists themselves , upon any probable Grounds ; the Inference was proved a little before : but because in answer to the first Demonstration , the Atheists allow no being to be necessary , I must close in with them , and endeavour their Conviction , by an unanswerable Demonstration , though I confess it neither to be a Priori , as the School-men speak , or from the Cause , because there can be none such , God being the First Cause of all things ; nor a Posteriori , in the Rigour , or from any Production of God ; yet from an undeniable Falshood , which must needs ensue upon our allowing with the Atheists , this Principle , That all things , without exception , are contingent ; and it is in short this , That all possible things might become impossible , if all things were contingent ; which no man of common Sence will grant : For let us suppose what is really possible , if all things are contingent , that nothing actually is , since a contingent Being is that which may be , or not be . Now in this case all possible things , that is , all contingent things are impossible , because that is impossible which has no Cause to bring it out of the bosome of nothing . But there is no Cause to bring contingent things out of the bosome of nothing , if they once are not in being ; therefore they are then absolutely impossible . That there is no Cause to bring contingent things out of the bosome of nothing , if they once are not in being , 't is clear from the supposition of nothing actually existing : For first , grant to the Atheist all things to be contingent : And secondly , allow this supposition not impossible , if all things are contingent , that nothing is actually in being . Then to be sure there can be no cause to bring any thing out of the bosome of nothing ; that is , to produce any thing , because nothing can act unless it have an actual foundation both in Essence and Existency , which is not here allowed of , because we suppose nothing to exist ; for since the Atheist grants all things to be contingent , he must of necessity confess , that they may not be ; and in this case , as I have sufficiently prov'd , they are all impossible . From the Premises 't is clear , That unless we admit of a necessary Being that is the Cause of all things we must confess against the clearest evidence of Reason , That all things possible may become impossible , if all things are contingent , Quod erat demonstrandum . But because this Metaphysical way of reasoning is not fitted to a vulgar Capacity , I shall endeavour to prove the Being of God , by such an easie and obvious Argument , that I am concluded by it my self to believe , that there can be no such thing as a down-right Atheist , in the grossest sence of this word , because all Mankind being Eye-witness of the regular Natural Motions , whither in the Heavens , or in this Globe we dwell upon , the very dullest sort cannot but know , that a constant Uniformity in Motion must of necessity proceed from the over-ruling Direction of an Understanding Being , since no fortuitous Motion can either be durable or regular : For if the Stars , for Instance , mov'd in their respective Orbs by meer chance , and not by certain Laws prescrib'd to 'em by the Author of Nature God himself , could any man be so unreasonable as to think , that their rising , and their going down , their monthly , and yearly motions , and all their other Phenomena's , or appearances , could prove so constantly regular as we observe them to be ? Would not those vast Celestial Bodies , tumbling up and down those huge Orbs , without the concurrence of an Understanding Being to direct them , fall often foul one upon another , and represent to us every Day New Objects to look at , by their daily fortuitous Combinations ? Certainly , if nothing but chance govern this World , we must believe that to be most false which we know by daily Experience to be most true , that a Clock , or a Watch , is made by the fortuitous concourse of the Spring , Chain , Wheels , &c. into that situation which is necessary to shew the Hours of the Day ; That Stone , Timber , and other Materials tumbling luckily , but fortuitously together , rais'd all the Cities and Stately Palaces of great Princes , without any Architect or Overseer of the Work , that the Body of Man so admirable for the Excellency of its Structure , is not the product of Art , but a meer fortuitous Coalition of Atomes . But though this visible World prove to us the Being of God , by as many convincing Arguments as there are Creatures in the Universe ; yet so irresistible is the Impression of Interest over some mens minds , that if it were possible , they would extinguish the in-bred Light that points out to them a Deity with the same Beams it setteth before their Eyes the Visible Works of its Almighty Power , since some endeavour to impose upon themselves the belief of a fortuitous Coalition of the Atomes into such a Frame as we now observe in the World , without taking notice of a Soveraign Being , as the true Cause of this so orderly , and so wonderful a Structure , to that degree of Blindness and Impiety , as to say in their Hearts , There is no God ; Dixit impius in Corde suo non est Deus . But to make use of the Scripture-phrase , 't is impossible they should say so in their Understanding , in intellectu , because whatever they seem to say to the contrary , they cannot but judge by the obvious Regularity of the Natural Motions , and yearly Productions , that there is a God ; and how merciful soever , a severe punisher of Sin , though they wish perhaps , there were no such Being , that they may never be called to an account for their daily Sins and heinous Misdemeanours , for cheating other men of their Goods and Estates , without the least Scruple , their chief , and only Design in endeavouring thus to blind themselves , being no other but to heap up by unlawful means , whatever may contribute to their Satisfaction in this World , without any Check , if it were possible , of their Conscience . ARTICLE XXX . 1. The Justice of God asserted . 2. What the Desire of Eternal Happiness implies . 3. Why some Men deny a future World's Existence . That a future World's Existence is denied by some who are thoroughly convinc'd of the Being of a God 't is too evident , but not to every Vulgar Understanding , upon what Grounds , though one would think they could give no rational account why they flatly deny such an almost self-evident Truth : For since they allow God to be Just , and to that degree , that no kind of Injustice can be laid to his charge , they must of course acknowledge another Life after this , in which the just and best sort of men are often oppress'd , while the Wicked flourish , and live in Plenty , adding to their Sins , as they add to their Treasures . We must then , without doubt , expect Justice to be done sometime or other , both to the former and to the latter , as well knowing God to be the Punisher of Sin , as well as the Rewarder of Vertue , but neither could be true , without the Truth of a future World , because 't is certain , that Vertue is not always rewarded in this Life , nor sin punish'd . The men we speak of in this place , must needs be convinc'd of their judging contrary to their own Experience , if they do but reflect upon the desire they find themselves pressd with of an Eternal Happiness , which God , whom they allow to do nothing in vain , has planted in their Hearts , in order to make them use the means he has prescrib'd for the attainment of the same . Notwithstanding the irresistible Evidence of the foregoing Reasons to all mankind , if layed open in every Particular , some deny still the Being of a ●uture World , because 't is , they think , their Interest so to do , since if there be any such State after this Life , they may expect to suffer in it , for their Crimes committed in this ; not to mention , that the belief of a future World would oblige them to make restitution in time of what they had got together by injust means , as Cheating , Oppression , Usury , Simony , and other such like Sins : So irresistible in some is the Power of Temporal Interest , as to cause them not to believe , or at least , to doubt of this fundamental Article of Religion , that they may pursue their Worldly and Transient Concerns , without any Scruple , or Fear of Punishment . ARTICLE XXXI . 1. Pretences of such as admit of no Free Will. 2. The Consistency of God's Foreknowledge of , and Soveraignty over Mens Actions , with the Freedom of Humane Will. 3. Why so many follow the Predestinarian Principle . 'T is upon the same account , that so many fancy themselves Slaves , and deprived of all Freedom of Will , yea , and seem to be sure of what they say , 1. From the Foreknowledge of God. 2. From our Dependency upon him . Yet 't is certain on the other hand , that the Divine Prescience , or Fore-knowledge , is not destructive to our Liberty , though I deny not but that our Actions , because of God's Foreknowledge , may be call'd , to use a School-Expression , Hypothetically , or Consequentially necessary , as the Fall of a Man into a Precipice , is necessary in the same sence , if I see him fall ; in which Case it cannot be said , that my looking on throws him head-long into the Ditch . This Vulgar Example may help us to remove this not inconsiderable difficulty against an experienc'd and felt Truth , as that of our being free , and not necessary Agents . As to what is us'd to be said of the Inconsistency of our Freedom , in acting with our Dependency upon God , 't is but a very illusory and frivolous Objection : For though I be suppos'd to act freely , 't is certain , that this very Power of acting freely is from God : Quid enim habes quod non accepisti , says the vulgate Edition of the Bible somewhere , What hast thou that thou hast not received ? Therefore it cannot be said , that I do not depend upon God in acting , unless it be first made out , that I have received this Power from some other Being . As then a careful Father , giving money to his Son , giveth him at the same time this wholesome and Fatherly Advice : Though I leave you to your own Liberty , my Intention is , that you should make a right Vse of this Gold , and not throw it away upon sinful Recreations , because I am resolved to punish you , if you apply this Money to other Ends than I intended it for ; and to reward you , if you comply to my earnest and just Desires . By what this Father says to his Son , we may conceive how God hehaves himself towards us , in giving us the Power to do good and evil , but with a Design that we should do good and not evil , lest we be severely punish'd for omitting what we should have done , the former being intended , and not the latter , though we be free to do either ; else we could neither be said to deserve Praise for the one , nor Punishment for the other . To conclude , we must either say , that God could not create Man free ; or in case he created him free , that he allowed him the Power to do good and evil , and that he is , notwithstanding this allowance , absolute Master of all his Actions , because he may hinder them when he pleases , by either destroying or suspending the Power they spring from . As I am then of Opinion , That some other Reason engageth so many Christians to embrace this immoral and dangerous Doctrine , so I believe it to be nothing else but a certain kind of Interest . Though not a few , I confess , of a good Life and Conversation , deny flatly the Freedom of Humane Will to do good or evil , yet 't is , I fancy , impossible they should owe their Goodness to this Predestinarian Principle , because if once believed , it must set a man extreamly at ease , and make him wholly unconcern'd in his Conscience , how unlawful soever the business may be he goes about : For why should a man scruple at any thing , if 't is not in his Power not to do what he does . That I may be the better understood , I shall state the Case thus : Suppose a man much stronger than my self , laying hold on me , killeth another man with my hand , am I guilty of the Murder , or he , who makes use of my Arm to commit this Crime , in a manner irresistible on my side ? The Application of this Example is so easie , and so obvious to the meanest Capacity , that I need not enlarge upon it : For , as no man having his Wits about him , will think that I ought to suffer upon the account of the forementioned Murder , which I could not hinder ; so I cannot fancy my self liable to be punish'd by the Laws of a Just God , because of my committing a Crime which I could not possibly avoid . 'T is true we kill noxious Animals , by reason of the hurt they do , or may do to the Members of the Common-wealth ; but yet we are not so unreasonable as to think them guilty of Sin upon that account . If then we follow the Predestinarian Principle , we must of course fancy our selves guiltless , whatever Sin we commit , since we have no freedom to shun it . I desire to have nothing to do with Men thus Principled , because if I do them a good turn , I shall not be thank'd for it ; and they being acted in their deluded Fancy , like meer . Machines and Slaves , rather than acting like Free and Rational Men , will not scruple to do me an ill one upon occasion , because in their Opinion they cannot help the doing of it : for whether they keep or break the Commandments of God , this is never ascrib'd by them to choice , but always to their irresistible Fate . ARTICLE XXXII . 1. The Impression of the foregoing Arguments upon Mens Vnderstandings . 2. The Liberty of Adam , and of his Posterity . 3. The Benefit of the pretended Want of Free Will. Some are so puzzl'd by the foregoing Arguments , that they are forc'd to allow us a true liberty of doing good and evil , and to confess upon all occasions , That Man is , and always was a Free Agent ; yet the Chief Freedom they seem to aim at , is that of committing what Crime they please , without the least Check of a Wounded Conscience , since at the same time they maintain all our Actions to be Necessary , because , forsooth , they are Voluntary ; as if a Horse , for instance , in the more probable Opinion of his not being a meer piece of Mechanism , were a Free Agent upon this account , That he goes on with all imaginable inclination to eat up the Hay or Oats in his view . Such men ground this dangerous Opinion upon this false Supposition , That we have lost the Liberty that Adam enjoyed , and consequently , that we have no Freedom at all to do good or evil , to obey or not obey : Which Mistake may easily be redress'd , if we consider , that Adam's Liberty consisted in this , That he had the Power to do good and evil , to obey or not obey , with a greater Propensity of his Will , if I may so say , towards the good than towards the evil ; whereas we , through his fault , are born with a greater inclination to evil than good , because of our Original and Hereditary Corruption : But withal 't is certain , that we are free in the foresaid manner , to allow Teaching , Preaching , Advising , Commanding to be of some use or other to Mankind , or for some end or other : For let men pretend what they please , a real Necessity is inconsistent with the usefulness either of Counsel or Command , as likewise with the Justice of him who punisheth me for what I could not avoid ; as for instance , Is it reasonable that I should be punish'd for committing a Fornication that I could not resist ? And how could I resist the Temptation , if I commit the Crime through an unavoidable Necessity , as the Predestinarian Tribe teacheth us admitting this self-evident Contradiction , That whatever is done voluntarily is done freely , and yet necessarily at the same time : Whereas the real Freedom , upon which depends all the Morality or Immorality of our Actions is that , and no other , which excludes all Necessity . To be short , our present Condition , notwithstanding the Fall of Adam , is still this , that We can freely do good or evil ; whereas the Elect in Heaven can do no evil , and the Reprobates in Hell can do no good ; the former being upon that account most happy , and the latter most unhappy , while We are between both , in a meer Capacity of being either , by the good or bad use of our Free Will. But since 't is so evident that we are free Agents , or real Actors upon the Stage of this World , and not meer Machines , how comes it to pass , that many , and those too of good Reputation in the World , for their good Life and Behaviour , are of a contrary Opinion ? To this I answer , That whatever other Rational Account those Gentlemen may give of themselves , as to this Particular I shall venture to say , That they are chiefly press'd to embrace this Doctrine by a Principle of Interest , because how averse soever we may suppose them to be from Sin , yet I question much if they scruple the committing of it , when they consider themselves destitute of all Freedom of Indifferency , and as necessary Agents unable to suspend their own Actions upon a full Concourse of all the required Conditions : For a man of Sense must needs think himself guiltless , in case he commits Robbery , Fornication , or Adultery , if he once is perswaded , that he was , I do not say forc'd , because we know the Sinner to be always willing , but necessitated to commit such Crimes , as the Enemies of Free Will do usually teach he is : Wherein they give either too little scope to their Reason , or too great scope to their Conscience , by thus ridding themselves at once of all its troublesome Checks . ARTICLE XXXIII . 1. The Return of New Converts to Rome again . 2. And why . 3. The Power of Interest . The foremention'd Doctrine against Free Will , if believ'd , may soon clear the Scruples of some late Converts to the Church of Rome , who after they had liv'd a while among us , went back to Aegypt again ; but they being generally of another Opinion , must of necessity be misled by some other Principle : And this sure can neither be the Weakness of the Protestant Arguments , nor the Strength of the Popish ones , which they cannot but know to be groundless and insufficient , as being built upon Two false Suppositions ; viz. of the Universality and Infallibility of the Church of Rome : The hardships then , I fancy , they suffer among us , are sometimes so pinching , that 't is not much to be wonder'd at , if some of them resolve to turn Papists again rather than starve . 'T is true we should chuse Death rather than conform to an Idolatrous Worship ; but as we are not sensible of our own strength so long as we live in Plenty , 't is easie for a man in the actual possession of Two or Three Thousand Pounds of Yearly Revenue , to pronounce such grave Christian Sentences , while he is not afraid to be ever put to the Tryal , which perhaps would discover his Weakness , as well as that of some Romish Converts . Nothing was so stout as St. Peter , before he was tryed , and till then he thought he could easily lay down his Life for his Saviour , whom yet he very Cowardly denied at the first Challenge of a Servant-Maid . Nothing , I am confident , is so real as the Conversion of most of them that come over to us from the Church of Rome , because nothing can be so obvious as the Errours of that Church : But yet Humane Frailty is so great , that considering on the one hand , our hardness to New Converts , and on the other hand the fair Offers of their former Brethren , either our Covetousness throws them into Despair , or the Temporal Advantages proposed to 'em by the Church of Rome , prevail with them to chuse rather to live Hypocrites among their Old Friends the Papists , than starve in the Profession of the Truth among Protestants . Thus an inconsiderable Temporal Interest makes sometimes a stronger impression upon mens minds , than the very Eternal Welfare of their Souls . ARTICLE XXXIV . 1. That most Men act contrary to their Profess'd Principles . 2. The best Popish Argument . 3. If it be lawful to use Violence , in order to force Men to consider of our Reasons in matters of Religion . 'T is always upon some such account that most men , not to say all , without Exception , act contrary to their own confess'd Principles : For how many grant upon all occasions , that no Violence is to be used in matters of Religion ; that nothing is so much a man 's own as his Conscience ; that God alone is to judge of our Thoughts , and not Men ; that no Humane Power can call us to an account for our Thoughts , though it may punish us for our manifest and visible Deeds : yea , the very Church of Rome it self did of old affirm , That she could not extend her Power over mens inward Sentiments , Ecclesia non judicat de internis . Nevertheless , she thought it at least her Interest , as certainly 't is , though not that of Jesus Christ , to usurp an Arbitrary Power over mens Thoughts , as well as over their Bodies ; else how could she think it lawful either to Dragoon men into her Bosom , or to extort from them Confessions conformable to her Doctrine , by the Antichristian Cruelty of her Tyrannical Inquisitions : But yet if such as take the fittest measures to compass their Ends , are deservedly reputed Wise and Prudent , we have no great reason to think the Papists so great Fools as some call them : For since 't is flatly against the clearest Evidence of Sence and Reason to believe the Mysteries they generally teach ; as for Instance , the Mystery of Transubstantiation , or that the Pope of Rome is Infallible ; it had been no piece of Wisdom in them to have used Arguments in order to convince us of such manifest Untruths : They knew very well that nothing but the Faggot , Sword , or an unmerciful Inquisition , could force men to an outward Profession of their belief of such strange Opinions . But I need not enlarge upon this Subject , since the Papists themselves confess ingenuously , and maintain openly the Lawfulness of Persecution upon the account of Religion ; and that men are not only to be drawn in by Argument , but likewise to be forc'd into the Bosome of the Church by the Dint of the Sword. I cannot dissemble in this place my hearty Grief and Concern that some Protestants likewise , who pretending to Meekness , Clemency , and Tenderness , grant nothing to be more Antichristian than the persecuting of Christians upon the account of their perswasion , should allow of Force in matters of Religion , so far as may be judg'd necessary to make men consider seriously of our Reasons , that at last , after a thorough Conviction , they may embrace that which we think Truth , as if it were not in reality all one , to force a man to change his Religion , and to force him to a serious Examen of our Arguments ; which , how weak soever , will , I fancy , soon appear unanswerable Demonstrations to such as must suffer either Poverty , Imprisonment , or Death it self , if they confess not themselves fully Convicted . The French Persecution was no worse than this would be : For that Prince , I mean Lewis XIV . never pretended more than to compel his Subjects to a serious Consideration of the Chief Grounds of Popery , because he well knew , that the weakest Argument , supported by the Dragooning Sword , would either convince his Subjects , or at least convert them , so far as to make them Hypocrites , which was perhaps all the success he could hope for by this Most Christian method . I wonder then that men professing , upon all Occasions , Meekness and Moderation , should still stand up for what is worst in Popery , the Spirit of Persecution , as they really do when they maintain it to be lawful to use Violence , in order to oblige men to consider of their Arguments , which how weak soever , may gather a great deal of Strength from the Force us'd . But I cease to be amaz'd at such strange Proceedings , when I consider how Natural 't is to all men to pursue eagerly what they think their real Interest : For as we are all naturally proud , and passionate Lovers of Authority and Command , we are easily perswaded , that we cannot compass better our ambitious designs than by maintaining our assum'd Power to force men to a serious consideration of the Reasons we ground our Opinions upon , which is nothing else , if narrowly look'd into , but still a Claim to the Popish Infallibility , though we declare upon all occasions our Abhorrence of such a groundless and Antichristian Principle . ARTICLE XXXV . 1. The Jesuits zealous Defenders of the See of Rome . 2. And of such Princes as can best protect them . 3. The Remissness of their Morals whence . No Sect in the World ever pretended more to Infallibility than the Jesuits , who generally hold it an Article of their Faith , That not only the General Councils , but the Pope likewise , loquens ex Cathedra , is as Infallible , in some manner , as God himself : How men of such Sense and Learning , as undoubtedly they are in their own way , can be guilty of such a gross piece of Folly as this is , few or none perhaps can better guess at than my self , as having been once particularly acquainted with their Affairs . Since then 't is to be supposed , that designing men never act the Fools part but upon some wise account , we need not wonder that the Jesuits having first seriously consulted together about the matter , resolved to prove zealous and obstinate Defenders of that Article , which would put the greatest Obligation upon the Pope , viz. of his being the Infallible and Visible Oracle of the Universal Church ; though they could not but know the unreasonableness of this Tenet , and that they might as well believe the Pope Almighty as Infallible . But however they were prevail'd with by a Principle of Interest and Self-preservation , to maintain this both Antichristian and Atheistical Doctrine , because they being much younger than most of the other Religious Orders , and upon several known Accounts hated by them all , they prudently judg'd that it was impossible for them to withstand so many powerful Enemies , unless they were supported by the supposed Vicar of Christ the Bishop of Rome . To be sure then of the Pope's Protection , upon occasion they not only declared him in their Schools , and preach'd him up in their Pulpits , as Infallible , but by a Fourth Vow tied themselves so intirely to his Service , that they are obliged upon Orders from the Pope to go whither , and upon whatever Errand he pleases to command them . If they thought it at their first appearing in the World , their Interest , and think it still to close in with the Pope , they believe themselves no less concern'd now to stand up for the Princes , in whose Territories they live , because they are abler to protect them than the Pope himself , their prudence being particularly observable in this , that they are always on the strongest side , which is so true , that the French Jesuits of old were usually called Spaniards by the French Mob , because of their presum'd Intrigues with the King of Spain , the most powerful Prince then in Europe ; yea , 't is not long since the very German Jesuits were generally thought inclinable to the French Interest , though I am now inform'd , that they begin to look home again , because of the growing Power of their immediate Master the Emperour . The Remisness of the Moral Principles usually ascrib'd to them , is not so much the Product of their real Sentiments , as of their private Interest : For considering that too much Severity would hinder people to repair to them for advice in doubtful Cases , they thought it was fit and necessary for their own ends , to give as much scope as possibly they could to Humane Frailty , in order to gain both the Esteem and Love of the people ; wherein some of them succeeded so well , that they were generally cryed up for the only hearthealing Physicians ; yea , and call'd too by some in a Blasphemous manner , The Lambs of God that take away the Sins of the World ; because whatever perplex'd Case was proposed to 'em by their Votaries , they were sure to resolve it according to their Inclinations , without any regard to the strict Prescriptions of the Gospel , which they never fail'd to put that Sense upon they judg'd most agreeable to their own secret Concerns . Thus they found out a Thousand Tricks to elude the Obligation of restoring other Peoples Goods and Good Name , with that unhappy success that neither Simony nor Vsury were to be met with among Dealers , because of the Jesuitical Maxims they had learn'd to excuse both upon Occasion : But the World beginning to hearken to the more Gospel-like Doctrine of the severer Jansenists , they found it of late their Advantage to write and teach things conformable to the present Humour of the Age : For seeing men inclining to a further Reformation , as being unwilling to be flatter'd in their sinful ways , they judg'd it necessary for their private Ends to humour them by a more Primitive Doctrine , according to the Advice of the Famous Louis Nyel , one of their Provincials of the Province of Champagne , who was used to express himself about the matter pretty odly thus : Puisque lemonde veult estre fouettè fouettons le : Since Men will be whipt , and severely dealt withal , let us not spare them ; that is , since Men begin to dislike our easier and looser Morals , let us close in with them for our own ends , teaching and preaching such things as may work the People into a belief of our being rigid Observers of the strictest Gospel Maxims . ARTICLE XXXVI . 1. The Jesuits Politicks . 2. Their Specious Pretences to Godliness . 3. The Qualifications required in such as they admit into their Order . As no People put a better Face upon their covetous Projects than the Jesuits , so none are more admired by the bigotted Roman Catholicks , who look upon them as Men wholly consecrated to the Spiritual Good of Mankind , which indeed they always pretend to in all their Undertakings ; and to give the Devil his due , as it cannot be denied but that there are a great number of private Men among them , both Eminent for Vertue and Learning , so what I said before , and what I am now to say , relates chiefly to the governing part , who build their Designs upon other grounds than private Men usually do . The Jesuits from their very first Foundation have had , it seems , a Design to reap the Profit both of the very begging Orders , and of such as live upon their own Yearly Revenue . Their Profess'd Houses , as they call them , enjoy all the Benefit and Priviledges of the Mendicant Orders , being maintain'd upon the Publick , or rather Private Benevolence , very plentifully , and without sending about to gather it , after the manner of the Friars , receive upon call from private hands enough to supply not only their Wants , but likewise their Luxury . Their Colledges and Seminaries , on the contrary , are all well founded , though not all equally rich , either by Princes or Private Men , or upon the Ruines of the Benedictine Monks , a part of whose Estates they have got into their Hands , both in France , Italy , and Germany , by their secret Intrigues at Court , because they are thought more useful to the Publick , upon the account of their preaching , teaching , and breeding up every where the Citizens and Gentlemens Children gratis indeed , and for nothing in appearance , though they be well paid for their pains , because they never accept of a Colledge under Six or Seven Hundered Pounds English Money Yearly , besides what they receive Quarterly in such Colledges as take Pensioners , as Clermont in Paris , Pontamousson in Lorrain , and other places . But to give you some further Hints of what I was saying in the beginning of this Article , of their covering all their Designs with the fairest pretences to Piety and Godliness , they pretend always to act not only for the Glory , but for the greater Glory of God , this being the fam'd Motto of the Order , ad Majorem Dei Gloriam : Though if we look narrowly into their real Projects , they aim more at their own Glory than at the Glory and Honour of him they pretend only to glorifie , insomuch that they would not be called Loyolites , or Ignatians , from Loyola or Ignatius , their first Patriarch and Founder , but the Society of Jesus , forsooth , la Compagnie de Jesus ; as if they were the only People in the World that deserved this Title ; Whereas none have perhaps less Right to it , because of the insufferable Pride they are generally and deservedly too accus'd of , being great Despisers of the Secular Clergy , and of all the other Religious Orders , as looking upon themselves as the chief , if not the only Supporters of the Church of Rome ; though they are so far from appearing interested , and covetous of Reward for what Service they do the Publick , that they are oblig'd to teach , preach , and say their Masses , without the least hopes of any Salary for their pains ; yet they do nothing for nothing , and expect to be considered for their very Masses , not under the Notion of a Reward , but of an Alms either given or promised before the Work is begun : Wherein their Condition is much better than that of the Mendicant Friars , because the begging Tribe depend only upon either publick or private Charity , without any Yearly Revenue : Whereas the subtler Jesuits have got the benefit of both , as I was saying before , their Profess'd Houses being maintain'd by the publick , and their Colledges upon their own Stock and Fond. They pretend not indeed to take any Money with such as they admit into their Society , yet they have always a special regard to One of these Three following things in their Choice , either to Riches , Quality , or great Parts : If their Proselyte be rich , let him be never so great a Blockhead , they are sure to catch at him greedily ; If he is of a Noble Extraction , and well allied , they are likewise for his admittance , because of the support they get by it from his powerful Friends ; and if he is a Man of Great , Natural , or Acquired Parts , they think him the fitter for their business , which is generally Teaching , Preaching , and Intriguing in all Courts , and private Families for their own Ends. ARTICLE XXXVII . 1. The Aim of the Romish Zealots . 2. The pretended Zeal of Popish Princes . 3. The French King 's real Design in Dragooning his Subjects . The Pope's Pretences to Piety and Godliness , to the saving of Souls , and to the greater Glory of God , are so plausible , that notwithstanding all that is laid to his Charge by his Adversaries , we should still entertain a favourable Opinion of his Goodness , if we knew not what he chiefly aim'd at in all his pretended Apostolical Undertakings . 'T is not for nothing that he has erected the Colledge de propagandâ , or rather de congregandâ side , allowing a Yearly Pension to all Secular Priests employed in the Conversion of Hereticks : Wherein , though some of them perhaps through a mistaken Zeal , intend nothing else but the Good of Souls ; yet sure I am the Governours of the Church of Rome have a Temporal prospect upon the matter of recovering one day those vast Revenues they have lost , by the withdrawing of so many Nations from the Popish Yoke . I doubt not then but some silly ignorant Priests may fancy they do God Service in doing their utmost Endeavours to convert Protestants to their Principles ; but the Conclaves aim in pushing them on to the Work , is the hopes they still are in of recovering Peter's Pence again , and of enriching Rome once more , as of old , with the Spoils of England . Now as Children follow commonly the Example of their Fathers , the Popish Princes imitating exactly the Popes Politicks , endeavour likewise the Conversion of Mankind to their principles for the same Ends. One would take the late Kings of Spain and Portugal for true Apostles , to judge of them by their apparent Zeal to convert both Indies : The King of Portugal wrote himself to Ignatius of Loyola , Patriarch of the Jesuits , for some of his Society to convert the East Indies to the Christian Faith ; and he was so earnest upon the Matter , that he spar'd no Expences to promote the Roman Catholick Interest in those parts ; And though the King of Spain , as the Abler of the Two , did out-do him in this political Zeal , sending great numbers of Churchmen , of all sorts , to Florida , to Mexico , to the Philippin Islands , and other places conquer'd , or to be conquer'd by his Victorious Arms ; Yet Lewis the Fourteenth sheweth himself more zealous than either of them , by Dragooning his Subjects into Popery . The Apostles themselves never dream'd of his Method of converting Souls to the Christian Religion : the only way they understood and practis'd of making Proselytes , was that of perswasion , of preaching , teaching , arguing , and exhorting . This Method is far more efficacious ; Turn ye must , or burn : The Dragooning Sword unties sooner the Gordian Knots of Religious Mysteries than all the subtlest Arguments either of Philosophers or Divines . This is a Secret , till of late , unknown , and how Antichristian soever , the only that I can imagine , or contrive , to make all Nations outwardly agree as to Matters of Religion . If the simpler Mob be of Opinion , that the Princes I have mentioned , undertook the Conversion of the Infidels , meerly upon the account of Religion , I am sure the wiser sort of Mankind will both think and say , That Interest , Ambition , and Conquest , were their chief , if not only Inducements to such Religious Enterprises , as they are so much commended for by those who either love to flatter them , or are not clear sighted enough to see through the specious pretences of Designing Men. For 't is certain , that the two first had in prospect , as they have yet at this very day , the Conquest of the East and West Indies : Which Attempt they thought would prove both easie , and without hazard , if they could once engage the ignorant Indians to submit to an Implicite Faith , and a blind Obedience to the Church of Rome ; wherein they succeeded so well , that the Emperour of Japan became , not without Reason , jealous of the great numbers of the New Converts in his Dominions ; and upon notice given him by the Dutch of the Popish Princes real Design in sending so many Missionaries at so great Charges to his Territories , and other Neighbour-Nations , he immediately gave out his Orders for destroying all the Christians by Fire and Sword , upon suspicion of a Plot set on foot by the Popish Kings against himself and his Subjects . Now as for Lewis XIV . the very Papists themselves confess , that he is no more concern'd for Religion , whatever he may appear to be to the simpler World , than if he pretended to none at all ; and that all the noise he makes about the converting of the Hugonots , comes from a secret Ambition of putting himself in a posture to Master his Neighbours , by securing himself from such as he looks upon , though without any Reason , as his most dangerous and Domestick Enemies . ARTICLE XXXVIII . 1. Why the Papists keep the People in Ignorance . 2. The Silence of the Scripture about the Fundamental Principles of Popery . 3. Why the Church of Rome allows not of the Common Vse of Scripture . 'T is , one would think , an unaccountable thing , that the Papists will not allow the Scripture to be translated into Vulgar Languages ; Yea , nor the publick Prayers to be either read , or said in a known Tongue , since nothing seems to me more directly contrary to their own Interest , than to keep the People in Ignorance of the chief Matters relating to their own Religion , because so long as they are in this condition , they may be easily carried away by the Wind of any Doctrine , upon the first charitable instruction , or friendly invitation to open their Eyes , and make use of their Reason , for the chief end God has allowed it to Mankind ; that is , the saving of our Souls : Whereas , while they live in a state of Ignorance , they are in a meer Capacity to any thing , by reason of their Want of that knowledge the Papists themselves could afford them , if they spoke not to them from the very Altar in a strange and unknown Tongue . But what I wonder most at , is this , that they suffer the illiterate Men , and silly Women to say their Prayers in Latin , which they understand not , as if the Heart could be moved without the understanding be first illuminated . Whatever may be the Effect of Ignorance in other cases , sure in this it can never be the Mother of Devotion : For how can a Man pray heartily to God Almighty , when he knows not whether what he says be Sense or Nonsense ; or , for ought he knows of the whole Matter , downright Blasphemy . That the Romanists should publish the Scriptures in an unknown tongue , 't is odd indeed , since they are written for all Mankind ; Yet not much to be wonder'd at , because they do not design them to be read by the unlearned Tribe : But to allow the unlearned Mob to read , and say Latine Prayers they understand not , is a thing they can hardly account for . Nevertheless , since we know the Papists to be like the Children of this World , wise in their Generation , and their Church to be a Politick , rather than a Religious Body , we must of course conclude , that they do not commit such palpable Irregularities , but upon a fair prospect of some very considerable advantage for themselves : and this is chiefly the maintaining of the People in their blind Obedience to the Authority of their Church ; which , notwithstanding all her pretences to Infallibility , holds it to be both lawful and useful for Men to make their Spiritual Exercises in an unknown Tongue , though this be such a piece of blind Obedience , as would make us say to God in our daily Addresses ; we knew not what , since the imaginary general Intention of the Church , they pretend to be sufficient in this case , could never supply the particular want of Knowledge in what relates immediately to the good of our Souls . Now how Antichristian soever you may judge it to be , to keep the Scriptures , that are God's Letters Patents to all Mankind , from the common people ; Yet the Papists are oblig'd , through a principle of Self-preservation , to condemn the common use of so dangerous a Book , as they call the Scripture . And I confess it to be so for them , as mentioning no where the fundamental and distinguishing Articles of Popery , the Infallibility , I mean , and Universality of the particular Church of Rome , the Transubstantiation of the Bread and Wine into the Body and Blood of Christ , that are now in Heaven , the Lawfulness of Image-Worship , Relick-Worship , of Prayers to the Saints , and for the delivery of the Souls pretended to be in Purgatory , &c. If the people were made sensible , that these things were not reveal'd in the Word of God , they would , without any longer delay , shake off the insufferable Yoke of Popery , since they might soon understand , by the daily perusal of the Holy Writ , that these , and the like new coin'd Articles are meer humane Inventions , and not God's reveal'd Word . The Papist then , I fancy , how foolish soever you may think him , acts wisely , and according to the great Law of Self-preservation , in not allowing the people to read the Scripture , because the common use of this Divine Book , would prove the utter ruine of the Romish Church , for the Reason I just now hinted at . ARTICLE XXXIX . 1. Men generally more concern'd for their own Reputation than for the Honour of God. 2. A Young Lady severely used by her own Mother , and upon what account . 3. The late Prince of Conde's Reflection against the French Bishops . Though Fathers and Mothers vertuously enclin'd , can hardly bear with the irregular and sinful Actions of their Children ; yet 't is observable , that they are much more concern'd for some sins they commit , than for some others , though perhaps more heinous and more grievous in their own Nature : As for instance , How many take little or no notice of their Childrens Drinking , Swearing , Gaiming , Stealing , &c. who nevertheless use them with the utmost Severity , if they chance to commit such sins of frailty , as may occasion either disgrace or shame to themselves or their Familes . This I can give you a sufficient proof of by what I have once observed my self in the behaviour of a very precise and godly Lady towards the best of her own Daughters , though look'd upon by her as the very worst , because she had been overcome by the fair words , and reiterated promises of a deceitful Lover . The Young Lady having liv'd till then in great Reputation among her Neighbours , was thought a true Pattern of Vertue and Modesty , by all that knew her ; Whereas her Sisters were known to be guilty of lying , drinking , of detracting of all Mankind ; to say nothing of their insufferable Vanity and Pride ; of their Gaiming late and early , or rather whole Nights and whole Days , and of many other immoral Exercises of that kind ; for which their godly Mother never so much as once check'd them in good earnest , though upon the first discovery of her Eldest Daughters Misfortune , she fell upon her in such a fury , that had she not been rescued out of her hands , it was generally believ'd she had murder'd her . You may easily think I design , by this short passage , to tell you , that such as are meer pretenders to Vertue , mind always more their own Concerns than those of God Almighty , whom yet they seem to honour so much with their lips , as to check and condemn all such as make not so great a show of Godliness as they upon all publick occasions commonly do . The sins of the Sisters I was speaking of , were sins indeed against God ; but the Fault committed by the Ladies Eldest Daughter , was something else , as being a disgrace , and a stain to the Family : and that I fancy , this Old Lady was chiefly , if not only concern'd for ; or that her Daughter , by this unhappy accident , had lost that which did best qualifie her for a rich , and honourable Match . What happen'd lately in France , is somewhat a-kin to what I have been discoursing of , since it lays open to the World such as are but seemingly concern'd for nothing more than for the Honour and Glory of God. The Famous Moliere had written a Comedy , intituled , Tartuffee against Bigots , Hypocrites , and all sorts of meer Pretenders to Religion ; but with so little applause from such as knew themselves to be guilty , that the Bishop of Autun , the chief Man , as it was reported , aim'd at in the Play , assisted by some of his Brethren , complain'd to the French King of the Wrong done them by Moliere , who having inform'd the Prince of Conde of their whole proceedings , gave his Royal Highness occasion to say , That several Treatises had been dispers'd up and down the Kingdom , to introduce Atheism , which the Bishops took no notice of , because there the Honour of God only was concern'd ; but that now they appeared with a greater Zeal than was requisite against Tartuffee , because their own Reputation seem'd to lie at stake . ARTICLE XL. 1. Interest the frequent Cause of Ingratitude . 2. King Charles the Second's Behaviour towards his best Friends . 3. Lewis the XIV . highly oblig'd by the French Hugonots . Such as forget , or reward not the good done 'em by their best Friends and Benefactors , are generally thought either to be guilty of , or not to scruple much at any other Crime , according to the old saying , Si ingratum dixeris omnia dixeris : Yet the Power of Interest is so absolute , and so arbitrary , as to cause Men sometimes not only to forget their true Friends , but likewise to promote and enrich their greatest Enemies . What Obligation Charles the Second had to the Cavalier Party in England , Scotland , and Ireland , 't is too well known to be told again in this place . How many , both Noblemen and Gentlemen , stood up for him in the worst of Times , to the hazard and loss of their Lives and Fortunes , suffering patiently , till he came home again , the greatest Extremities that Oppression and Want could expose them to : Who had not thought but that upon the Return of King Charles to England , they had been all nobly rewarded for their past Services and Sufferings , for their constant loyalty , and daily endeavours to set things again upon their first Foundation : And I doubt not but King Charles II. had been very willing to gratifie , and reward too his distress'd Subjects , had he not judg'd such a piece of Gratitude quite contrary to his real Interest : For considering that such as stood up for his Concerns , were so entirely consecrated to his Service , that no hard usage on his side could break them off from their loyalty to the Royal line , he thought he could use them as familiarly as he pleas'd ; yea , and slight them too without their taking much notice of it , provided they were now and then commended for the constant performance of their Duty in the hardest times : But as for the downright Rebels , and all such as oppos'd most his Interest , because they were the richest Men in the Nation , and the most considerable , upon the account of their Authority among the People , he very prudently clos'd in with them , as being the surest props of his new setled Throne . So that whatever good Service we do to our Friends , if they find it their Interest to make us no Returns for our Kindness , we must not rely too much upon what we may reasonably expect from them , and they ought to do for us . But yet King Charles the Second dealt not so harshly with his real Friends , as Lewis the Fourteenth with the French Hugonots , who having declared themselves for his Right against the then Prince of Condè , caus'd the whole Kingdom of France to take his part in opposition to the ambitious pretences of that dangerous Antagonist . Because every one is not particularly acquainted with the Matter of Fact , I shall upon this occasion give you a particular and short account of the whole passage , that the World may be thoroughly inform'd , how injustly the French Protestants have been dealt withal by Lewis the Great : The Prince of Condè considering first , That Lewis the Fourteenth was born near Three and Twenty Years after Lewis the Thirteenth , his Father , was married , and secondly , That this Prince had been always so sickly and weak , that some doubted very much if he could be the true Father of Lewis XIV . Upon this grounded suspicion , he immediately declared his Right to the Crown , as next Heir ; and accordingly marching with a powerful Army towards Paris , forc'd the Cardinal , the Queen , and the Young King to fly as far as Amiens , before any of the French Cities would take notice of him , till the Cardinal sent to the Hugonots , to desire their assistance in such a dangerous Juncture as that was : Who unanimously agreeing to give him all the Succours they could raise for his Service , frightn'd the Prince back again without executing his Design . Immediately upon the News of his Retreat , the strong Cities , that till then had shut up their Gates , not only receiv'd the flying King , but furnishing him with all Necessaries , enabled him to march back to Paris again with an Army , where though oppos'd at first by Madamoiselle , he was at last admitted with great shouts and acclamations of the People . Though this was such a singular piece of Service , as deserved the greatest reward ; yet when the King came to age , in a great Council held in his presence , the thorow overthrow of the Hugonots was fully resolved upon : Which so startl'd the King himself at first , that he told plainly his Counsellours , He had always been inform'd , That the Hugonots had settl'd the Crown upon his Head , in opposition to the Prince of Conde's aspiring Ambition : But it was immediately reply'd by the Council , That for that very Reason he ought to leave no stone unturn'd to destroy 'em , because if they had been not very long before powerful enough to settle the Crown upon his Head , they were then able enough , if they pleas'd , to pull it off again . ARTICLE XLI . 1. That Riches change Mens Tempers . 2. And why . 3. What the Papists us'd to say of the New Converts in the late Reign . 'T is commonly said , That a change of Fortune for the better , alters a Man's Humour and Temper ; Honores mutant Mores . But it 's not obvious to every common Understanding , why it does so : For though it be generally true , That Men become prouder by great Riches acquired , and Eminent Dignities conferr'd upon them , it must be further inquir'd , what is the true Cause of this Pride , which renders them so unsociable to such as formerly were their Equals and Companions ? May not I then be allow'd to say , That their Pride being perhaps more affected than real , 't is chierly grounded upon Interest ; which I make out in short thus : If Men after they are promoted to great Dignities , whether Ecclesiastical or Civil , behav'd themselves towards their once familiar Acquaintances with the same Exteriour Humility and openness of Heart they were us'd to do before their promotion , they would be forc'd , in a manner , to make them share in their Estates likewise , as well as in their intimate Friendship : 'T is then a piece of prudence in them , according to the Political Maxims of Self-interest , to break off all intimacy with their old , if poor , Friends , least they be solicited to supply their Wants , to the lessening of what they themselves must spend in Superfluities : And for this very Reason I am of Opinion , That the unsociableness , if I may so speak , of most men under the Circumstances we are discoursing of , comes directly from their greediness to keep what they have got , lest by their Familiarity with their former Friends , they be oblig'd , in point of Honour , not to let them want upon occasion : For 't is generally observ'd , That the ungratefulness of most men to their truest Friends , and greatest Benefactors , is always to be ascrib'd to their unreasonable Covetousness upon the sudden change of their Fortune , either because of their great and necessary Expences in a higher post , or upon the account of their new ambitious projects they must lay up for , being never contented with their present condition , how flourishing soever , because the more they have , the more they covet ; Quo plus sunt potae plus sitiuntur aquae . Upon this account we may truly say , That all Men are equally poor , and in Want , because no man thinks he has enough to answer his present occasions : So unsatisfied we still are with the plentifullest Enjoyments of this World. Since then , in all our Attempts , we pursue always our own Interest , notwithstanding our pretences sometimes to the contrary , we shall be reckon'd to act like Politicians , if we mind what particular advantage every man aims at , that so knowing what he may be gain'd by , we may take our measures accordingly , for our own ends . This Maxim being carefully observed by the late King , in preferring upon all occasions the New Converts to confirm them in his Religion by the actual possession of that , the very hopes of which had brought them over to it , gave occasion to the old Roman Catholicks to say , That the Kings Papists got all , but Gods Papists Nothing : Meaning , that the New Converts were always gratified either by Pensions or Employments : whereas such as were bred up Roman Catholicks , though in want , were commonly slighted , or seldom taken notice of , because 't was thought that the latter being Papists by principle , would not easily leave their Religion ; and that the former being only so through Interest , could not stay long in it without a present and competent Reward . ARTICLE XLII . 1. No true Image of God , and why . 2. God Visible in the Works of the Creation . 3. Why so seldom minded by Mankind . Though there can be no true Image of God , because of the incomprehensible Excellency of his Nature , yet we may be allowed to say , That he is visible , in a manner , to a discerning Eye in the wonderful Works of the Creation : For who can behold unconcernedly , in a bright Night , the Starry Heaven we are surrounded with on all sides , and not think , at the same time of the inconceivable Beauty of our Celestial Jerusalem , whose meer outside , or Avenues , are so glorious and so delightful ? Do not the orderly and constant motions of the Planets speak aloud , to such as have Ears , the infinite Wisdom of the Overseer ? Is it possible to consider the incomparable Splendour of the Sun in our Meridian , without remembring of him , qui lucem habitat inaccessibilem ; who inhabiteth an inaccessible light ? But does not the spreading Earth , while it sheweth us the Almighty Power of its Maker , as being thrown into the midst of the Vortex , or Heaven we are inclos'd in , without either foundation or Pillar to support such an huge Mass , point us out with as many Fingers as it produceth Plants and living Creatures , the Power , Wisdom , and Goodness of an invisible God ? And can we , opening our Eyes , look upon the orderly ebbing and flowing of the Ocean , without raising our Minds towards him , who has set bounds to the Sea ? To be short , we need not consult Books about the Being of a God , nor read them , to be put in mind of him , the whole World being a great Volume that we may and ought upon all occasions to peruse , in order to discover the invisible things by such as are visible , and obvious to the Corporal Eye . Since then , as I was saying before , nothing is so visible , in some sense , as God himself in the Works of his Power ; I must , in pursuance of my Design , inquire in this place , why men have Eyes , and see not what they may see , with the least attention , in every Object of their very Senses : Jupiter est quodcunque vides Jovis omnia plena . If we gaze a while at a great and stately Palace , beautified with whatever Art and Wit can contrive , we call presently to mind either the Architect or the Owner , admiring both the Skill of the one , and the Riches and Power of the other , who could raise at his own Expences such a stately Building : Now can we imagine any Earthly Palace in the least comparable to the World it self , either as to Beauty or Stateliness , the very Roof , if I may so speak , or the Concave part of this large House , being an Object of an unspeakable Pleasure to a discerning Eye , because of the wonderful Beauty of the fix'd Starrs , of their huge bulk , how small soever in appearance , of their Regular Motions , and secret Influences upon our Globe ; yea , and upon all contingent Events likewise if Judiciary Astrologers are to be hearken'd to . I need not mention in this place the Beauty of the Earth it self , in the infinite Variety of its parts , which though not so glorious as the Celestial Bodies , are yet , if narrowly look'd into , no less surprizing Objects . But to come to a Conclusion upon the whole Matter , What is the True Reason why beholding daily and hourly this vast and stately Palace , I mean the World we live in , we scarce ever enquire either after the Maker or the Owner , who are both in this Case one and the same , the Almighty and Glorious Creator of all things , God himself ? 'T is easie to guess what I must answer to this Question , not so much in order to follow out my design , as because of the undoubted Truth of the Matter of Fact , That Temporal Interest ties our Hearts so strongly to Earthly Things , that most men behave themselves no otherwise than if they look'd upon the very Fundamental Article of all true Religion , the Being of a God , as a meer Politick Contrivance to frighten the simpler sort into Honesty and Morality ; Or if they are not throughly so guilty , considering how they spend their whole life in Gaiming , Trading , Fighting , Eating , Sleeping and Drinking , without having perhaps ever thought once seriously of a God , we have Reason to think , that their whole Soul is so applied to their worldly concerns , that they never remember of a Deity , unless perhaps when they take his Holy Name in vain . The chief and only Reason then , why men live so many Years without making that use of this Visible World 't was chiefly design'd for , is , because , as the Scripture says somewhere , some are wholly taken up with the Concerns of a married life ; others are deeply engag'd in Publick or Private Affairs , which they cannot clear themselves of ; and all generally pursue their own Temporal Happiness , or their own things so eagerly , that few or none raise their Minds above the Objects of their Senses . ARTICLE XLIII . 1. The chief Remedy against Burning . 2. The Vows of perpetual Chastity sinful . 3. Why impos'd by the Church of Rome . Since ' tit certain , That a married life is the Soveraign Remedy against what the Scripture calls Burning , it may be worth our while to inquire , how it comes to pass , That the Church of Rome neither allows her Priests nor her Nuns to marry : For it being undeniable , that they may , and do burn as often , if not oftner than others , why should they be forbid the use of the chief Remedy prescrib'd by the Scripture it self against such an ordinary frailty ? Sure they cannot pretend to a greater Holiness , upon this account , than the rest of Mankind , because the Vows of perpetual Chastity , or of never marrying , which is the same thing in their Opinion , are really sinful , If it be a sin to put a stop , as much as in us lies , to the propagation of Mankind , in a lawful way , though chiefly design'd by the Author of the Creation ; or if it be a sin , either to reject the very Remedy God himself , as our great Physician , has ordered us against the violentest Temptation we can be liable to ; that is , against Burning ; or to say against the express Words of the Holy Ghost , 'T is better to burn than marry . Now , though I willingly grant , That as he does well who marrieth , so he may , in some Cases , do better who marrieth not ; yet I maintain , 't is always better to marry than to make a Vow never to marry ; because such an act as this is the tying of our selves up from doing a lawful thing , and in some cases necessary , under a no less pain than that of Eternal Damnation : For when the Priests and Nuns , upon their admittance into the Order they are enroll'd in , pronounce these solemn Words , Voveo Castitatem perpetuam , I vow and promise perpetual Chastity ; They Equivalently say , That if ever they marry , yea , were it to quench their Burning , they are in a state of Damnation , for doing what the Scripture adviseth them to do against a pressing Temptation . Since then 't is clear from the Premises , to an unprejudic'd mind , That the forementioned Vow being unlawful , ought neither to be taken , nor kept if once taken , undoubtedly some considerable Interest or other must oblige the Church of Rome to impose upon her Children such an unnatural Yoke as this is ; and I know no other thing she can aim at in this case but worldly Grandeur , by securing to her self the chief Defenders of her Authority , the Religious Orders of all Colours , which as the Vows give Being to , so they likewise without them cannot subsist : For whatever Money is given in with their Novices , as they speak , may be recovered again , in case they make no Vows after a Year or Two's Trial. If then we remember , that the Church of Rome aims always in all her undertakings at worldly Greatness and Riches , we cannot but admire her Policy as much as we ought to abhor her Wickedness , in taking this method to make her self a Party , and a strong one too in every Corner of Christendom . ARTICLE XLIV . 1. Grains of Allowance for lewd Women in Rome , and upon what account . 2. The Courtisans banish'd Rome , and called home again . 3. A considerable Abuse suffered in Amsterdam , and why . Publick Protection given to lewd and debauch'd Women , is such a piece of Scandal , that Rome it self might be asham'd of it : But the least smell of Gain out of any thing whatsoever , dulcis odor lucri , &c. being so sweet and comforting , we need not wonder to see the Pope himself slight his own Good Name and Reputation for a Yearly Revenue he gets by protecting such Women as give themselves up to the publick Lust . Though the Matter of Fact be very certain , and no where doubted , yet because the manner is not so generally known , I shall give you a true and short account of it upon this occasion : When Women are resolv'd to turn themselves loose , they are oblig'd to make their appearance before Two Publick Notaries , or before Two Judges , in order to renounce solemnly their Names , Families , and Reputation : Which being perform'd in the usual manner , they are allowed a free Trade , provided first they live together in certain noted places ; provided , secondly , they wear something or other they may be known by ; and thirdly , that they fail not to pay every Year a certain Sum into the Pope's Exchequer for their Freedom . The Romans chief Apology for such an unchristian Toleration , is the pretence of shunning a greater Crime , I do heartily abhor to name , as well as to think on , otherwise , they say , unavoidable in that Climate , if the former Conveniencies were not allowed of : which , they add , is so true , that one of the Popes having banish'd all the Courtesans , was not only forc'd to call them back to Rome again , upon his Discovery of a greater and daily abomination , occasion'd by their absence ; but likewise , that there might be nothing wanting on his side for putting a stop to one sin , and promoting another , caus'd a considerable Sum of Money to be distributed among them , to enable them to buy such things as might fit them the better for the use they were design'd for . So one only among the Popes undertook to clear Rome of lewd Women , and , for ought I know , none will ever attempt the like again , because of the Considerable and Yearly Benefit the Apostolick Chamber gets by thus indulging Humane Frailty . 'T is true , there is a Monastery appointed for the use of the Repenting Courtisans : But through this very pretended Zeal , we may easily discover a real Design of Gain and Interest : For since 't is certain , that the Pope's Revenues are Yearly better'd by the multitude of the Courtisans , there could be no Contrivance so plausible , nor so useful for the Pope's Design , as that of a Monastery , or Retreat for them in their Old Days , when sin has left them , because Young Women considering , that they can provide for themselves , with the help of the allowed Trade , during their greener and flourishing Years ; and that they are sure to be provided for when Old Age comes on , in the Monastery design'd for them , are undoubtedly thereby encourag'd to turn Courtisans , upon such a fair prospect of never wanting neither Young nor Old , in case of a true or feign'd Repentance . But what I have said of Rome , I may likewise say of a very Reform'd City , Amsterdam ; and that Interest obligeth not only the Papists , but also the best sort of Christians to connive sometimes at the greatest Crimes and Abuses . The Musick-Houses , as they call them in Amsterdam , are allowed of by the Magistrates all the Year round , because of the Money spent daily there , to the great benefit of the City , by lewd Women , and such as come to meet them in these places . As I could not but discover sometimes my particular concern to see a Reform'd City guilty almost of the same abomination we so often reproach Rome with , I was told by an understanding Hollander , That the Toleration of the forementioned Houses , how scandalous soever , was very prudently and politically allowed of by the Magistrates of Amsterdam , upon this account , that the Pay near of Twenty Thousand Seamen comes home to them that way again , it being generally observ'd , that such Houses are most resorted to by idle Mariners , who would spend the Money they have got in the States Service , in the Neighbour-Cities , if their Debauchery was not conniv'd at in Amsterdam . ARTICLE XLV . 1. The Abuse of Godliness . 2. Good Advice against the treacherous Designs of the deceitful . 3. The Seven Woes of the Gospel pronoun'd against Hypocrites . Men commit not only all kind of Crimes for interest sake , but , which may seem somewhat strange , become godly and vertuous for the same end ; Godly , I say , at least in appearance , as thinking that Piety which the Scripture says is useful for all things , utilis ad omnia Pietas , may likewise be useful for the getting of Money : Such men are always less concern'd to do ill , than to do illlike , because by the former they offend God only , whereas by the latter they commonly give offence to men , whom they regard more than him they ought only to fear : Upon this account 't is that they are careful to avoid no sin but that of Scandal , being ready , upon any advantage , to lye , cheat , and murder , to commit Theft , Fornication , and Adultery , if they can but do it secretly : They are , I fancy , of the Italians Opinion , That what is not known is not done ; that is , as good as not done , because it puts no stop to the promoting of their Interest so long as hid , and kept from the knowledge of such as would be very loth to help them either with their Purse or Credit , if they were inform'd of their secret Life and Conversation . Since then the World is so deceitful , for our own private measures we ought particularly to take notice of such as court us unexpectedly , and at an extraordinary rate , with a show of Humility and Modesty , beyond their Temper and Custom upon other occasions , because , to be sure , they either intend to put a Cheat upon us , or to obtain from us , or by our mediation , some particular favour . But those sort of Hypocrites are most of all guilty , who under the specious pretence of Religion , cover their real Designs of Interest and Conquest , as generally the Papists do , when pretending to gain our Souls , they aim chiefly at our Goods and Estates , as may be easily made out by whatever they have undertaken of moment , either at home or abroad ; and I wish I had no reason to say , That they are not imitated in this by some of the Reform'd part of the World , who tho they pretend not to Infallibility , act nevertheless , as if they believ'd themselves infallible , in depriving , either directly or indirectly , of their Estates all such as cannot in Conscience conform to their way of Worship : Which gives us just grounds to suspect , that this Temporal Concern is the chief thing they aim at , notwithstanding all their fair pretences to a thorough Reformation , to the promoting of the Gospel , and of Saving Faith in Christ . 'T is certainly against such Pharisees , and meer pretenders to Holiness , that Christ pronounc'd with so much Zeal and Eloquence , the Seven following Woes . 1. Wo unto you Scribes and Pharisees , Hypocrites ; for ye shut up the kingdom of Heaven against men ; for ye neither go in your selves , neither suffer ye them that are entering to go in . 2. Wo unto you Scribes and Pharisees , Hypocrites ; for ye devour Widows houses , and for pretence make long prayers : therefore ye shall receive the greater damnation . 3. Wo unto you Scribes and Pharisees , Hypocrites ; for ye compass Sea and Land to make one Proselite , and when he is made , ye make him two-fold more the child of Hell than your selves . 4. Wo unto you ye blind guides , which say , Whosoever shall swear by the Temple it is nothing , but whoever shall swear by the Gold of the Temple , is a debter . 5. Wo unto you Scribes and Pharisees , Hypocrites ; for ye pay the Tithe of Mint , and Annise , and Cummin , and have omitted the weightier matters of the Law , Judgment , Mercy , and Faith ; these ought ye to have done , and not to leave the other undone . 6. Wo unto you Scribes and Pharisees , Hypocrites ; for ye make clean the out-side of the Cup , and of the Platter ; but within they are full of Extortion and Excess . 7. Wo unto you Scribes and Pharisees , Hypocrites ; for you are like unto whited Sepulchres , which indeed appear beautiful outward , but are within full of dead mens bones , and of all uncleanness . We have here Hypocrisie , and all its Designs of Interest laid open , with that life and plainness , that I need not enlarge upon the Subject Matter of this Article : I shall only add , That as the Ten Commandments are written in golden Letters in every Church , to mind the Christians of their Duty , it were likewise fit the Seven foregoing Woes should be set up in every Church , Kirk , Field-Conventicle , and Meeting-house , that both the Preachers and the Hearers may remember , first , That 't is neither long Prayers , groaning , weeping , nor saying , Lord , Lord , that they are to be saved by , but a living Faith , a real Vertue , and an unfeigned Repentance ; and secondly , That as God is a true Spirit , so he ought , and will be ador'd by all such as he lays claim to , in Spirit and Truth . ARTICLE XLVI . 1. Lewd Women . 2. Quack-Physicians . 3. Judiciary Astrologers . Though it be clear , That all men pursue not the same particular Interest , since some act for profit , others for pleasure , and others again by a principle of Ambition , I do nevertheless incline to think , That most men , whatever may be their pretences to the contrary , aim at nothing more in all their projects , than at the increase of their Treasures ; that is , of their Money , because without this necessary Tool they can neither pretend to honour , nor hope for pleasure : Yea , those very Women that seem to have consecrated themselves wholly to the unchast Goddess Venus , or unlawful pleasure , are to be stil'd rather Thieves than what they are commonly called , and such of them as either watch their Prey in the Streets of great Cities , or live together in private Houses , in order to follow their infamous Trade , ought to be look'd upon as no better than downright Robbers , because their chief design is to plunder , rob , and drain mens Pockets , which they never fail to do by stealth , if they cannot do it by consent . There is another Tribe of Mankind that I must take notice of upon the same account , or rather upon a worse , because they rob men daily of their Lives and Estates : and these are the illiterate and Quack-Physicians , who neither understanding Physick , nor perhaps being capable of understanding it , set up every where for Doctors ; Such only ought , and may be prosecuted without any deserv'd Reflection against the Prosecutors , as if they design'd an injust Monopoly : But because men catch at any thing when there is a prospect of Gain , no wonder if the Quacks finding so much encouragement from the credulous simplicity of the unlearned Tribe , undertake the cure of most distempers , without any real knowledge either of a good Remedy , or of a rational Method . The like may be said of Judiciary Astrologers , who pretend to foresee the free Determinations of Humane Will , in the different Situation or Aspect of the Stars and Planets , their chief Design being to draw a Tribute from the ignorant Mob flocking to 'em for Advice about things to come , which they know nothing of , unless we allow them to be inspired Men , or real Prophets . ARTICLE XLVII . 1. Crimes occasion'd by Covetousness . 2. Spanish Cruelty . 3. English Negligence . Auri sacra fames ! quid non mortalia cogis Pectora ? Would one think , that men could lay so far aside the use of Reason for that of Gold , as to be guilty of Treachery , Perjury , Murder , and whatever else may attend Crimes of that kind : yet nothing more ordinary , not so much among Turks and Pagans , as among Christians : What unheard of Cruelties were committed by the Spaniards in the West Indies , 't is well known all Europe over , though Mariana , their best Historian , would take no notice of 'em , lest he should either betray the horrible Treachery of his Countrymen , or himself to be an unfaithful Historian : They had agreed with an Indian King , their Prisoner , to give him his life and liberty , upon condition to put them in possession of his greatest Treasures , within a certain time appointed ; But so soon as he had perform'd his promise in every particular , he was barbarously strangl'd by the Order of the Spanish Governour , with a Million more before and after that time , as 't is reported by some of their own Authors , to the eternal Infamy of that Nation , visibly punish'd ever since for such unparallel'd Cruelties that the Indians were us'd to say , They desir'd not to go to Heaven , if the Spaniards were to be met with there . I am then much mistaken if a meer Zeal upon the account of Religion among Popish Princes particularly , be not one of the Vulgar Errors , especially when I consider , that at the very same time Lewis the Great was persecuting the Hugonots in France , he help'd the Protestants in Hungary with considerable Sums against the Emperour , doing likewise his utmost Endeavours to engage the Turk in a War against him , wherein he succeeded at last , as an Instrument in the hand of God , to the ruine , in all appearance , of the Turkish Empire , and of his own perhaps at last , when his measure is once filled up . The English Protestants , I confess , have not murdered the poor Indians , after the Example of the Spaniards , as being more inclin'd to mercy by their principles , than the Papists ; but yet to tell the truth of the matter , they commit daily a Crime in the West Indies somewhat a-kin to Murder , by slighting , or hindering , as I am inform'd , the Conversion of the Negroes , or their Indian Slaves , least to their loss , they should enjoy the Priviledges of Christian Liberty ; which I conceive to be a very shameful , if not a sinful neglect in such as profess the Christian Religion : For though no Force is to be us'd but that of Argument , to bring men over to our perswasion , yet since no Religion can promote true Holiness so much as ours , we ought to use our endeavours to set our stragling Neighbours in that way which we think so safe and secure for our selves : But yet if it happen , that our Reasons , how strong soever , prevail not to their Conviction , as appearing weak to them , we are to leave them to God and their own Conscience , because it shall not be said to 'em at the last day , Go into Eternal Fire , for doing against our Judgment , but for doing against their own , since that and nothing else can be imputed either to them or to us as a sin . ARTICLE XLVIII . 1. The Sabbath day profan'd . 2. And by whom . 3. Womens Design in dressing themselves upon the Sabbath day . Whether we are to keep holy the Sabbath day , that is , Saturday , which God himself seems to have pitch'd upon , or the Sunday , chosen by the Church , I shall not debate , since the common practice of the Christian World , from the very Primitive Times , silences me upon the matter : But the thing that I shall enquire into here , is , why most people , especially Women , go to the place of Prayer , the Church , upon a Sunday , as if they went to a Play , or to a solemn meeting upon some profane or indifferent account : Yea , 't is observable , That most of them rise early in the morning upon Sundays , that they may have time enough to set themselves out to the best advantage in their richest Apparel ; and if Spanish Wool , Spanish Papers , and Washes of all sorts , are made use of by them at any time , 't is particularly then when they are to make their appearance in the Church or Congregation . I am then of Opinion , that it would look more Primitive , if the Ladies came to Church adorn'd like Women professing Godliness , in a comely and modest Dress ; for I take it to be a great profanaion of the Sabbath day , though little reflected on , and likewise of the very House of God , the Church , to make such a Figure in it , as may either occasion an inward Consent to sin in the weak beholders , or withdraw the attention they ought to give to the Preacher . This practice of wearing costly Apparel on the Sabbath day , though contrary to the Primitive Times , is still continued upon the account of a prevailing Interest , which is , in short , this , That as not a few shew themselves in all their Glory in the Church , upon a secret Design of ensnaring some of their Admirers for their own private ends ; so others do it upon a more honest account , That spreading their Nets after such an inviting way , they may catch at last good and rich Husbands . ARTICLE XLIX . 1. The Cheats of Vulgar Chymists . 2. The Three best Catholick Remedies . 3. Method of little use against Chronical Distempers . I always look'd upon Chymistry as a most necessary and useful Study , though I have but very little Veneration for the common Chymists , and such among them as have neither the Skill nor the Honesty of the deservedly Famous Robert Boyle , of whose Chymical Preparations I can say upon my own Experience , That they are the best that ever I tried in any other part of Europe : But the Fault I find with the generality of the lower Tribe of Chymists , is this , That they all pretend to Panacea's , to Catholick , or Universal Remedies , as Potable Gold , Miraculous Liquors , Powders and Elixirs of all kinds and Names , in order to get great Rates for what cost them but little or nothing , their Pains excepted : For when the pretended Secret is discover'd , 't is sometimes found not to be so much as Distill'd , Calcin'd , or Chymically prepar'd : As it happen'd to Talbot's Famous Febrifuge , thought at first in France some Extraordinary and Excellent Chymical Preparation : Whereas it was known at last by what the French King 's first Physician publish'd of it , in a French Treatise , to be nothing else but the Jesuits Powder , sometimes taken in Substance , sometimes in a Tincture , with several harmless Additions , to hide it the better from the Eyes of the Curious : yet if all the Chymical Remedies , and pretended Panacea's were as powerful against most Distempers , as the Peruvian Bark , if skilfully handled , is against Agues , and intermitting Fevers , I should neither think the Praises commonly given them , for Interest 's sake , by designing men , too great , nor their Price , whatever it were , unreasonable : But daily Experience teacheth us , That generally the common pretended Panacea's , are either meer harmless things , whether simple or compounded , or at the best , but ordinary Remedies , under the disguise of a Vehicle , of a peculiar Preparation or Mixture . Though I grant indeed , That there are some Excellent , and scarce ever failing Remedies against some particular Distempers ; such I reckon to be the Powder made of the Peruvian Bark , against Agues , Opium for allaying of Pain , the Solution of Seed-Pearl by a Menstruum , neither Vrinous , Acid , nor Alcolisate , against Consumptions and inward Decays , against Heats , Morphew , Wrinkles of the Face , &c. if outwardly applied : Yet I do affirm , That because of the almost infinite Variety both of Mens Tempers , and Distempers , we must confess , and upon daily Experience too , That there is no Panacea , or Universal Remedy of all the Infirmities incident to Humane Bodies yet stumbled upon ; and that whoever pretends to such a rare piece of Knowledge , designs , in all likelihood , to put a Cheat upon Mankind , for Interest 's sake : I should nevertheless be misunderstood , if I were thought not to put a greater value , in some Cases , upon a good Remedy , than upon the most rational Method , without such a help : For though Method in acute Distempers be absolutely necessary , nevertheless against confirm'd and Chronical Infirmities , 't is of little or no use without a good Tool : So that all the Aphorisms , either of Hypocrate , or others , will avail but little to the ablest Physician call'd to cure an old and inveterate Disease , without the Knowledge of a good Specifick , or of a Medicine known by Experience to be prevalent in such Cases , if skilfully prepar'd and judiciously prescrib'd . FINIS . Notes, typically marginal, from the original text Notes for div A26596-e2400 My Lord Stares his new principles . * A Discourse of Wit. Mat. 23. 13.