A Free and impartial inquiry into the causes of that very great esteem and honour that the non-conforming preachers are generally in with their followers in a letter to his honoured friend H.M. / by a lover of the Church of England and unfeigned piety ; to which is added a discourse on 1 Tim. 4:7 to some of the clergy at a publick meeting. 1673 Approx. 158 KB of XML-encoded text transcribed from 103 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A39199 Wing E47 ESTC R23207 12494030 ocm 12494030 62453 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. A39199) Transcribed from: (Early English Books Online ; image set 62453) Images scanned from microfilm: (Early English books, 1641-1700 ; 210:4) A Free and impartial inquiry into the causes of that very great esteem and honour that the non-conforming preachers are generally in with their followers in a letter to his honoured friend H.M. / by a lover of the Church of England and unfeigned piety ; to which is added a discourse on 1 Tim. 4:7 to some of the clergy at a publick meeting. Eachard, John, 1636?-1697. H. M. Lover of the Church of England and unfeigned piety. 204, [2] p. Printed by J.M. for Richard Royston ..., London : 1673. Attribution to Eachard very doubtful. Cf. DNB. Reproduction of original in Bodleian 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. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Timothy, 1st, IV, 7 -- Criticism, interpretation, etc. Clergy -- England. 2007-12 TCP Assigned for keying and markup 2007-12 Apex CoVantage Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion IMPRIMATUR , Ex Aed . Lamb. 〈◊〉 1673 ▪ Tho. Tomkyns , A FREE AND IMPARTIAL INQUIRY Into the Causes of that very great Esteem and Honour that the Non-conforming Preachers are generally in with their Followers . IN A LETTER To his Honoured Friend H. M. By a Lover of the Church of England , and Unfeigned Piety . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 16. To which is added a Discourse on 1 Tim. 4. 7. to some of the Clergy at a publick Meeting . LONDON , Printed by J. M. for Richard Royston ▪ seller to the Kings Most Excellent Majesty , 1673. Dear Sir , HOW very truly that delightsom walk , which with so much art and charge , you have forced out of that neglected piece of ground adjoining to your Gardens may be compared to the ancient Peripatum , those very many that you are pleased to oblige there with the better Hospitallity of ingenious discourses , can abundantly witness . And truly , Sir , as I have been happy in being one of the frequentest Guests there ; so I could not but think my self unjust , should I not make this publick acknowledgment of it , though I be sufficiently assured , that since you honour me with a real Friendship , you expect no such empty and troublesom recognitions . Now Sir , the method that you have been pleased to fix your friends , that attend you in such converses , you know to be this , to agree before-hand upon what shall be the subject of the next Essay , and the reason you gave for it , I remember was this , that thereby we might with a little more care furnish our minds , and be more advantaged by communicating ( not any sudden rash or raw ) but the best and most maturely digested sentiments of our Souls , each to other . For as the Spartan Logicians ( say you ) were ( not without good reason ) never permitted to make any quick and sudden responses to any question proposed to them . So though perhaps some things pertinent may fall from men on the sudden , yet doubtless those that consider well before-hand have much the advantage .. Leisure easily mends what haste did well , and always corrects what precipitancy did amiss . My present infelicity , Sir , is to be prevented by an envious distemper of giving you my promised attendance . Yet that I might go as far as my utmost possibilities would permit , in paying my due respects to you , I have sent this to supply my place , and if you will please to permit K. to be my Official , he shall read what I should have spoken . Sir , I will be bold to tell the World that there is no Gentleman ( placed in the like circumstances ) that can be more cordially sollicitous for the interest of true Religion , and the flourishing Estate of the Church of England , than your self . No man hath more deeply and heartily bewailed her late woful persecution , nor can any have more solaced himself in the hopes of her rising to her ancient splendor , since the late blessed and miraculous revolution . But providence lets us be witnesses , that even rational hopes sometimes ( as to the expected Event ) are vain , and that Clouds many times obscure the new-risen Sun. That most fecundant heat which produceth that most deliciously enamel'd Carpet , that we see spread upon the Earth , produceth also Frogs and Serpents , that disturb or make dangerous that repose that men designed or promised themselves upon it . And that most wise , and always just providence of Heaven , oftentimes allays the greatest felicities here below , with some ungrateful and vexatious appanages . And thus that great delight that so much longed for comfort , that we may now take in worshipping our God , according to the Primitive Rules , in the Communion of the Church of England , is now much impaired and imbitter'd by the contemplation of so many violent Oppositions yet against her , maintained by a multitude of men , whom neither the greatest kindness upon Earth can oblige , nor indeed miracles from Heaven prevail upon to lay aside their Un-Christian and causeless animosities . The searching into the causes of this sad reflection hath been the task that you have now for a considerable time imposed upon your self , and your Philosophical Friends . And I should be injurious to the merits of so good a Person , should I forget one account that you have religiously given of this Phaenomenon , and that hath been fetched from Gods tenderest respects unto this Church ; which though appearing perhaps a seeming Paradox to some slight Considerors , yet you have most intelligibly and plainly explicated . For a full prosperity doubtless is the most perillous temptation , and a state most dangerous to the design of Religion , and the great interests of Souls . And had we not a full account of this in the difference of Christianity while under its Primitive troubles and persecutions , from what it was when ( by the providence of Heaven ) it emergeth from under these , and flourished in the triumphal Banners of Kings and Emperours ; yet you have told us , if we wanted these , we were able to give too great assurance of this to our selves , within the little compass of our own time , having seen those , who , whilst they were under the late persecution , were exact and regular in all Christian duties , even to the shaming as well as frustrating the malice of those who sought industriously for something whereof to accuse them , yet since the changing of their conditions , have strangely and sadly miscarried , swerved from their former rules , and grown to harbour and commit prodigious immorallities . Now the wise and great goodness of God knowing this , may well exercise us still with these afflictions ( and that without any diminution of its own tenderness ) that thereby , that filth and rust may be effectually prevented , which should we lye long in an idle prosperity , we should certainly contract . And the inference from it ( I remember ) was religious and pious , that we should not too much repine and murmure a● these disappointments of our hopes ; but be so far from entertaining any ill thoughts of God , as to cast the whole blame upon our own wretched infirmities , and bless his goodness that hath so mercifully provided against them . In the pursuit of this subject , and progress our discourses upon the causes of it , we could not chuse but glance often at the opposite parties , which are indeed the great occasioners of our present disturbances , nor shall they ever be able to free themselves from the guilt of them , what excuses and paliations soever they may hope to frame . Now amongst these our thoughts first fixed themselves upon the Antisignani , the Leaders of this great dissenting multitude ; and after several things remarkable in them ( which I need not now repeat ) it came into our purposes to search for the causes of that very great esteem they are in , and that great Veneration they have from their deluded Proselytes , to whom as very many of those prophetick marks by which the Hereticks of old are signalized by St. Jude , are as pertinently applicable , as if those very persons had already antedated the great resurrection ; so this particularly that now we mention , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having the persons of their Leaders in a wonderful admiration . But , Sir , before I enter immediately upon this task I have thought it might not be wholly impertinent , to vindicate this enquiry from those Censures , which it will be most sure to meet with from others , when it is once discovered . And two there are that perhaps it may be assaulted withal . Either first , that such an enquiry is useless , and the expence of precious time ( though I 'll assure you this hath not taken up much ) will lye heavy on him that pursues it . Or else secondly , that it is allready obvious and plain , and he will but hold a Candle to the Sun that endeavours to account for it . These are the principal ( I am apt to fancy ) of any that we need fear ; as for any other little petty objections or clamours that ( its like ) these concerned persons would raise against it , we will wholly disclaim and relinquish our Philosophy if we be much concerned at them . Now for the assoiling the first of these , I will take liberty to assert , that certainly he is either a deeply interested person , or a very superficial Speculator , that can have the confidence to owne it . For first a man without pretending any great spirit of prophecy may easily foretel , that while they possess this great esteem , they will most easily influence their people how they please . Sir , it is a great truth , That the people generally judge by their affections rather than their judgments , and those whom they admire and reverence , they commonly pay an implicite Faith to all their placits ; they will seldom be at the pains or leisure of examining things in their naked garbs , but usually go some nearer and easier way , and pass sentence upon them as they comply with , or dissent from their passions , and humours , and inclinations , or some external interests . And nothing is more easie to observe than this , viz. what a mighty influence the reputation of a speaker hath , in raising a ready admittance for what he delivers , into the minds of men ; whilst he that labours under prejudices , and encounters with a prepossessing disrespect , shall be little or not at all regarded in what he speaks , though he were as Eloquent as Tully . The same things delivered by different persons are very differently resented ; Nay , many times a jejune and flat discourse from one , men love , shall be mightily cryed up , before the most excellent compositions of one whom they value not . And indeed , Sir , it requires no mean stock of Philosophy , for a man to free himself from such prepossessions , and to be able to receive a truth equally from all men . Even the Spartan Lords , as wise and as grave as they were , yet if an useful truth were delivered by any of an ill repute , would have it repeated by one of a better esteem ; as if truth were not equally so from any men , but owed it's acceptableness to the reputation and credit of him that spake it . And therefore secondly , one of the surest ways and methods to reclaim their followers , will be by taking of them off from this high esteem of their Leaders , and while that remains fixed , there will be little hopes of success by any other endeavour : In vain shall you endeavour to perswade men to disbelieve or abandon those , whom they have so dear an esteem and respect for ; it will be too difficult a task to bring them to believe , that those they so highly reverence , will ever be so basely unworthy , as to teach them untruths , or lead them into perdition . No , No , their love expects and hopes for other returns , and better usage from them . And this ( I am apt to believe ) will be sufficient to secure this undertaking from this imputation , at least in all sober and unprejudiced persons esteem . I doubt not but these men will cry out , we might have been better employed , and have exercised our deep reasonings ( for in such terms I expect their Sarcasms ) in more profitable and useful Theories . But so have I heard malefactors condemn and rail at the activeness of their pursuers , and assert they might have been more profitably employed than in their discovery and apprehension ; while others have applauded and commended it as hugely conducive to the weal-publick . And certainly those that consider this to be one great cause and Origine of our present distempers , will think the endeavouring to obstruct it a very charitable design , and hugely contributive to the Peace of the Church . And I can sincerely witness that a sense of this was the only reason of this enquiry . Nor Secondly , Is it any so very obvious and palpable a thing , as some would perhaps be apt to perswade us , but may very well require the pains of a close Enquiror , rightly to state the reasons of it . And truly among the Ordinary Occurrences of things that we commonly converse withal , very few seem more odd and strange : For let us a little while , if you please , stay to examine the reasons , that in such cases are commonly obvious , and which the Patrons of this second objection , doubtless would readily fix upon , and assign as the reasons of what we enquire now about . I will examine some of the principal ones , and endeavour to let you see , how wide they are in assigning any of them . 1. The first shall be the great learning of these dissenting persons , these great men . This you know , Sir , is naturally accounted a very great adornment to any person , and consequently renders him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some great one , in the esteem and thoughts of others . If we should narrowly search into the artifices and methods by which men have attain'd to honour and renown in the World , we should quickly be able to assert , that Valour and Learning have been the chief : these have been the two great Engines by which men of brisker mettle have lifted up themselves above the rest of their brethren , and attained to shine in higher Orbs than they . I am not concerned either to discourse of the first of these ( though perhaps some would say that they approved themselves good at the Sword ) or to arbitrate on which side the degree of merit seems to remain ; whether the Cedant arma togae , may be a Text authentick . Or whether the Sword be not of solid and lasting metal , while the Pen is but the excrescence of a rude Soul. It will be more pertinent to remember you , how successful a reputation for the latter , hath been to the Heathen Priests of old in conciliating a reverence for them , from their poor blind ignorant Proselytes , and how very sensible those men were that this alone was the secure way to confirm them in this gainful veneration . Therefore were the Heathen abdyta so industriously concealed from vulgar notice , and not a man admitted into their mysteries till after several years probation and study : As if no mean stock of Learning were needful for a Priest . And those few that we read of admitted into these arcana in any other method , were yet all of them persons whom common fame reported for great Scholars . And truly if I should remark to you how well the Gentlemen in Black beyond the Seas ( I mean the Priests of the Romish party ) understand this and how the great and only ground of their esteem and veneration among the admiring multitude , is their industrious endeavour by all means to preserve them sensible of their own great Ignorance , and their Leaders great Knowledge : I should add another consideration to let you see how mightily powerful , a repute for learning is to obtain a veneration among the multitude . If this therefore were so eminent in these leading persons , if they alone were the Masters in Israel ; then I confess the wonder were less , and the evidence of this might superseed all further enquiry , and demonstrate it to be but impertinently busie . But , Sir , I am willing to have so much charity for these men , as to believe they are not so much Pharisees ( in this respect also ) as to stile all men but themselves , the populus terrae , qui nescit legem . And truly they would go near to exceed the Pharisaick haughtiness , if they quite deny their brethren of the Church of England any share with them in this Jewel , nay would be much prouder than I dare judge them to be , if they grant not these the right hand of fellowship . I am far from aspersing them al as Fools and Idiots , I know some not unworthy to be ranked with the learned ; but I think I know some others , that have very little , but either a different garb , or a greater stock of boldness and confidence ( some would give it a worse name ) to difference them from the silliest Woman among the croud of all their Proselytes . And I am prone to think , that I could make some men blush ( but that they have abandon'd modesty ) if I should tell you , that despair of ever attaining any considerable preferment in the Church , arising from the consciousness of their own mean parts , hath been the great impellent with some men to set up in Conventicles , and offer themselves Leaders of the Factions . But I content my self to observe , that learning cannot be the cause of this veneration , for others both truly are , and are acknowledged generally to be as learned as ( or more than ) they are . And indeed it might most justly afflict us with great sorrow , if there were either no Saints but amongst the Philistines , or no Seers but those that dwelt at Ekron . 2. Another amongst the common ordinary attractives of respect and love , is a charming benignity of conversation . Nothing is more evident than this same ; the Courtier commonly outgoes the Scholar here , and you shall see men that have but studied , and are exact in the little modes and arts of pleasant and obliging converse with men , charm their affections , and endear their Respects ; whilst others , though never so well accomplished and meriting otherwise , shall yet for want of this , be cast off , and passed by as rude or deserving at least but a common esteem . Now , Sir , I imagine , you ghess very little pains will be required to shew that these men are none of them Masters of the Ceremonies , nor the only endeavourers of men by a pleasing converse ; that they are Masters exactly skill'd in all the cunning Arts of close insinuation , will be easily granted them by any ; but those of the Jesuitical Faction , who may very reasonably pretend to be their equals , if not Masters in this , as well as in some other procedures . But as for their outward converse , generally no men are more supercillious and Stoical than they , nor more regardless of civilly giving respect to others . And indeed it were something strange if they should , for mens Opinions and Principles in Religion do mightily influence their manners in conversation , and it will be rarely seenthat a man who is engaged upon a rigid censuring and condemning of others , is over-affable , and courteous , and obliging to his own : But these things ferment and sour his common carriage and deportment , and for the most part render it austere , proud , and harsh . I could easily give light to this observation from the Platonists and Stoicks in the Heathen World , or ( to come something closer ) in the different tempers of the Remonstrants , and the Disciples of the Idolized man of Geneva . What Calvin's temper was , to outward common civility , poor Castellio can tell you from sad Experience ; and truly I wish I could not also tell you , that he hath a great many Disciples , the chief of these persons that we are discoursing of . Now truly it will be no great wonder to see those men not very affable and endearing in their common carriage , who have infected their heads , by entertaining so harsh a notion of God Almighty , as to imagine him to be the Author of the horrible decretum . They may very well be austere and unpleasant in their carriage to men , who think they herein but imitate the God they adore . 3. Another thing that might gain them a repute , would be the successful managing and maintaining of the beloved cause ; if they were victorious here , then 't were no wonder if they obtained Ovation , or any more splendid triumph among their people : If they had Captivated the Ark of Israel , or brought it's God as a spoil to offer unto their Dagon , then we could not wonder to see the streets of Gath doing them honour , nor to hear the Daughters of Askalon singing their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For this ( all men know ) is indeed a very great endearing of a person to his party ; he that brings men victory shall be mightily honoured by them , let him be what he will in other respects . Consonantly to which , we shall find that all victorious Captains in the World have been entertained at their returns with joy and honour , and that not only among the barbarous Nations , but the refined Grecians , and grave Romans ; nay if David be victorious against the Philistines , the Virgins of Israel will sing his triumph . But , Sir , I dare trust you or any impartial person whatsoever to umpire the contest , and tell who hath the better of the Battel . Any intelligent and unbiass'd judge will easily and readily give sentence against them . Who seeth not how often , and how shamefully they have been non-plust and bafled ? who cannot tell you the miserable sad shifts they have been put upon , to give but any tollerable kind of colour to their cause , that every Idiot may not perceive it ruin'd and undone ? Let me see the man that ever yet found Hooker to any purpose answered . And how vain and fruitless have the late attempts of Dr. Owen been against ( that wonder of his Age ) Dr. Parker . Who seeth not the main cause wholly neglected as invincible , while all the assaults are only made against the mistaken and misrepresented title of the Book , or some other little things that are but accidental and beside the main matter ? And yet this ( we have heard ) hath been cryed up as a full answer by some of the party . But certainly 't is by the same figure , that he that thinks he hath surprised a few Scouts , may be said to have Conquered the whole Army ; or in the same sense as the late King was reported overcome , and routed , when he disarm'd the Forces of Essex in the West . Certainly if this be all the Champions that they have , or all the force of that Champion ( and I 'll do him the right to think they have not a better ) the Dr. needs not much fear his being overcome , unless perhaps they have some other way of contending , which they hope may be more likely to prevail , as now we see the Scene is changed , he that could not be disputed and argued out of his assertion , must now be laughed and jested out of it ; what the grave Doctor could not do , the Jester is set on to Essay , the Jack-Pudding is set up in the Room of his Master , and the Monkey 't is hoped may once again prove the abler Physician . From sober words it 's come to downright raillery , and him whom they could not fairly conquer , yet at least they 'l curse and scould at . But if this be a victory let the Cock clap his Wings and crow as loud as he pleaseth . Who that 's wise seeth not in this the desperateness of a sinking cause , and an acknowledged inabillity of ever fairly maintaining it ? this is the plain tell-tale of an impotent and enraged passion . If they have no spears now , but bitter words , they 'l not much ( I hope ) wound their Enemy ; if these be all the Arrows they have , let them shoot and spare not , they 'l do the adversary little injury , but like the Parthian Darts shot in anger against the sun , fall with the greater force & virulency upon their own heads . And now , Sir , I am freed from these preliminary objections , and at leisure to come to a more close pursuit of our theam . I find nothing more in the way to hinder me from proceeding to a direct search into the causes of this affair . I shall assign four or five things , which ( when a little fully considered ) may be supposed to have an influence on this matter . 1. The first great cause th●●… I shall venture to assign hereof shall be this . A preaching up of an empty , formal , Notional kind of Religion , and causing and encouraging men to build their hopes of Heaven upon very easie and pleasing conditions . If I can demonstrate these Leaders to be guilty of this , I shall need be at very little pains to shew you , that even naturally they will be admired and honoured by their followers . For first , all men greatly desire Heaven and its happiness , especially all men that have any tincture of Religion . For Religion being founded upon these two prime Postulata's , the Being of a God and the Immortality of the Soul , the very design of it is to instruct us how we may acceptably serve the one , and secure ( not only the present but chiefly ) the future felicity of the other . So that mens taking up a profession of any Religion , is an evident Declaration of their desires of a future happiness , which all men call the felicity of Heaven , though they differ very much in the description , and character , and account that they give of it , and of the nature of its enjoyments . And for those that have taken upon themselves the profession of that only excellent Religion , which from its great Founder and Author is called Christian , and are but in any tollerable measure instructed in the Principles of the same , for these to covet Heaven , and the future glory thereof will not appear very strange to any that considers the endearing account and description that therein is given us of it . Indeed the nature of it is so very excellent , so adapted to the satisfaction of a rational Soul ; the degrees and measures of it are so very large , so fully commensurate to all the vastest capacities , the most enlarged and craving desires of that Soul , that he must needs forgo himself , cast off all natural affection to his own being , turn savage and barbarous to his own nature , and be guilty of the grossest Misanthropy imaginable , that doth not ambition , and covet , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Apostle most Rhetorically terms it ) that weight of glory , that transcendant felicity , that no Hyperbole can possibly reach the measure of . Indeed we may with all safety assert , that the only bare naming of such a felicity , is sufficient to excite the desires and longings of the Soul after it . When the will hath any excellent thing made known unto it , there will need very little more complementing or perswading it into a desire of it , than you would need to use to a pressing hunger , or an hydropick thirst , when those things were before them that they so gasped after . In short , that man must needs be brutish , more sottishly sensual than that great instance of sensuality Esau , who doth not desire this great blessing of his Heavenly Father ; and he comes much short of the self-love even of the Aramitish Sorcerer that desires not to dye the death of the righteous , and that his latter end may be like unto his . — But sure there needs no great questioning this truth . And secondly , it is as certain and evident , that as all men desire Heaven , so most men desire it upon the easiest terms , and least offensive conditions that may be : As it is with the Merchants of Earth , so 't is naturally with those that pretend to traffick for Heaven , they would all gladly have very good pennyworths , buy as cheap as is possible , be at as little pains and labour for Heaven as may be . And truly the humour of most men is such , that if God will not give them Heaven , if he will not freely bestow it upon them for nothing , he may keep it himself , for their parts , they 'l never buy so dear a purchase . And as for the rest that seem something better than these , that perhaps may be induced to grant a necessity of doing something on our parts , yet the less that is , the better they are pleased ; if they must bear any Yoak , by all means it must be light and easie ; if it chance to grate or press ruggedly , if it excoriate and cause pain , if it cross any lust , if it retrench any sensuallity , if it fairly consist not with the projected interest , if it restrain any wanton exorbitancy ; alas ! it's not at all fit for these mens shoulders , it comports not with their Complexions , and is much too harsh for these mens tender constitutions . If it call for the amputation of a beloved Member , if it require the discarding of an Espoused Herodias , it appears savage and cruel in these mens esteem , and they have a Text against it , which shall be suborned to patronize their refusal to obey it . Master spare thy self , these things shall not happen unto thee . And for the man that deals honestly with them , and roundly tells them , that without holiness they but in vain expect to see God , that he only is our great Masters true Disciple , that doth whatsoever he commands him : alas ! this man shall be looked upon under the same notion that our blessed Saviour was by the Demoniacks in the Gospel , one that comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unseasonably to trouble , and disturb their thoughts , and shall be as ungrateful to them as a Tormentor . But he that can reconcile Paris and Paradise , and render their sensual lives and great hopes consistent ; he that can sing one of the Songs of Sion to a wicked Babylonian , that can preach up a possibility of leaping out of a Dalilah's lap into the Bosom of Abraham ; Oh no man hits their humour like this man. Omne tulit punctum qui miscuit utile dulci. Saith the ancient Adage and be confident 't is so in this instance . He that will undertake to find out a way how the pleasant and good things here , may be secure of the better that shall be hereafter . How the merriments of the flesh shall hereafter continue , and commence raptural exultations and joys of the Spirit . He that can take the bunch off the unjust rich Camels back , and smooth it so , as easily to pass through the Eye of the Heavenly Needle . He that can cut the Gordian knot of duty , and solve the Aenigm how a man may be glorious hereafter , without being vertuous here ; this man shall be the honoured Oedipus , this shall be the Apollo whose Altars shall never be without incense ; this man shall be the Alexander whose Troops of adoring followers shall allways be full . We may without any great fear of censure , take upon us to tell those that deny these things , that they are unacquainted with the humours of men , have lived like so many Recluses in Caves or Rocks , where they have come into no familliarity with things like themselves , yea that they are perfect strangers perhaps to their own tempers . And perhaps it may not be impertinent to the present subject , to remark to you , how plainly this humour still betrayed and discover'd it self in Gods chosen people of old ; according to those Memoirs that the Holy Ghost hath given us of them in those sacred inspirations of the Old Testament . You may ( with a very little considering of them ) discover , that the great business of the holy Prophets , was still to beat down this fancy , and convince them of a necessity of moral righteousness , in order to true happiness ; to assure them that a few easie ritual observances was not all they were to regard ; and that the Ceremonial sanctity was nothing worth in Gods esteem , without the moral purity . And a very little conversing with those holy Histories will let you see , what entertainment these good men commonly found for this truth and plainness . They were hated as Enemies , and pursued as disturbers of their peace , a Prison or worse was sure to be the fate of him , that cryed not still go up and prosper . Alas these things hit not their humours , these were not stories complying with their tempers , and therefore the Preachers of them were sure to find no very good entertainment amongst them . This the Royal Prophet Isaiah ( we shall find ) takes the liberty freely to tell them , Cap. 30. 10. 11. Which say to the Seers see not , and to the Prophets , Prophesie not unto us right things ; speak unto us smooth things , Prophesie deceits , go ye out of the way , turn aside out of the path : cause the holy one of Israel to cease from before us . Which words ( without the assistance of any Comment ) discover to us how little these people loved duty , how much they desired to be indulged and soothed up in their immoralities ; to have Peace , Peace cryed to them , notwithstanding all their viciousness ; and how the only way to be respected by them was to comply with their humours and beloved carnallities . And if you 'l please to consult the Prophet Micah , Chap. 2. v. 11. You 'll find him charging them plainly with the same thing also . If a man walking in the spirit and falshood , do lye , saying I will prophesie unto thee of Wine and strong drink . He shall even be the Prophet of this people . No matter at all how true or false the Prophets words were , if they were but oily and smooth , if they did but favour or countenance the beloved sensuality ; there was no man like him : this should be their beloved Prophet . And consonantly to this you will find , that the false Prophets easily perceived this humour , by all means complyed with it , and hereby obtained an esteem and veneration above any of the Prophets of the Lord. One Zedekiah with these turns should push a thousand Micajah's out of all esteem with Ahab and his people . And that this was the gainful practice of these deceivers , we are assured ; therefore are they represented to us , as men that cryed , Peace , Peace , when their was no Peace . Thus they soothed and flattered the people , and the people largely rewarded them again , and there was no Trade in Israel sure to bring in more profit , than the sowing Pillows to mens Elbows , and preaching up Doctrines that brought them ease , and yet promised them happiness . And if we a little further continue our course with these holy Writings , and come to the New Testament , we shall soon discover , that this also was the method by which the Pharisees , those great Doctors in Israel , obtained such a veneration amongst the multitude : For though it must not be denied them , that they were extreamly strict and even critically austere in their carriage , yet this may safely be added , that all this strictness which they preached up , or practised , was only in very little , and very easie instances , such as were far enough short of any painful austerities , and might well enough consist with , and be performed by the most carnal and sensual Complexions . For what great violence was offer'd to the adored Mammon by tything a sprig of Mint , or a Pint of Cummin-seed ? little loss could result from hence to the estate ; and who would not readily be just in these minute things that he might neglect it in greater ? What great austerity in fasting twice a week , so that a Feast might be allowed to their lusts all the days beside ? What great difficulty in a long Prayer , while that would presently be recompensed with the Widows House ? What great hardship in washing before meat , while the Soul was freely left to it's uncleanness ? What great unpleasantness in always washing when they had been in the Market , all the while they brought thence such good pennyworths ? What course could be less contrary or afflicting to a scornful Pride , than to take care never to eat with Publicans and Sinners ? And certainly the wearing broad Philacteries , was no such mighty act of mortification , but could well enough consist with casting Gods Laws behind their backs . Now no men were ever surer of esteem and honour from the multitude than these were ; no men ever hit upon a more certain way to be admired than they . For as strictness doth well , so if it be but in easie small things , it pleaseth too . This exactly suits with a man's humour ; for while the one ( i. e. strictness ) may a little quiet his Conscience , so it being but in the other ( i. e. small trifling things ) secures his other interests also . This excellent knack both assures him a kind of Peace , and yet offers no violence at all to his most vicious propensities . And now if after all these evidences , you 'll give me leave to add one conjecture I will tell you , that if all the causes why St. James his Epistle was so long disputed , and with so much difficulty at last acknowledged for Canonical , were closely inspected , I have often thought that something relishing of this humour , would be found among them . The Solifidian Errour had taken deep rooting , and made a large spread ( you know ) allready , in the followers of Simon the Magician and others , and possibly some dregs of it , might be in some others that wore the visor of true Catholicks . Now , Sir , these persons very well knew that they had some little shew and appearance of ground for this so pleasing and bewitching a Doctrine , from the acknowledged Epistles of the great Doctor and Apostle of the Gentiles , or at least there was something in them , that might easily be suborned to countenance the same : whereas now they must for ever quit , and have no tollerable Salvo or Argument for it : it being most clearly and irrefragably condemned by this most excellent and needful Epistle . And now , Sir , if these persons ( we have been discoursing about ) be not guilty of this fraud , if they have not trodden in this path ; I will dare to tell you , that none ever were or did . No men have more fearfully corrupted Christianity , nor debauched it to the patronizing of wickedness and vice ; No persons ever preached up a possibility of Salvation upon easier terms ; No men have ever given people ground to hope for the Salvation of the Spirit , with less pain and trouble to the flesh than these men have done . I do not intend to stay only upon the Antinomians , and those various Mad-Sects that have sprung from them ; for here plain evidence of the fact renders needless any further depositions . Never did Hell vent an errour more pleasing to carnallity , than this , which at once evacuates the whole law of God , and declaims against any necessity of obedience to it : Enervates all exhortations and motives to virtue , under pretence of a spiritual freedom ; and deliverance from any bondage at all . And with the like brevity I purpose to pass over the late sprung up and doting Sect among us , called Quakers , and their Leaders ; men who have calculated a Doctrine much what to the same Meridian , that have taught people to cast off all respect to the Law of God , as being but the Law of a carnal Commandment , ( say they ) and wholly to give up themselves to the conduct and guidance of a light within ; than which , there was never a fairer inlet offer'd to the spirit of delusion , nor an opportunity given to carnallity to consult it's own ease and safety , in debauching the natural Light of Conscience , and putting the reins into the hands and power of Interest and Passion , to corrupt and over-rule the dictates of Reason as themselves please . Neither do I intend to stay you any longer , with the consideration of the Anabaptist and his crew . When I shall but only have mention'd that doctrine of theirs , that Dominion is sounded in Grace ; that the wicked of the World have no right nor title to any thing they possess or enjoy , but may very justly be dispossessed thereof by the Saints , who alone are the Heirs of this World , as well as of that to come ; you will easily perceive what a pleasant Doctrine this is ; how subservient to their own interests ( for they alone are these Saints ) and worldly designs , and how wholly destructive of all Equity , and Justice , and Charity in the World. But I shall stay you a little longer with the two more considerable and formidable sorts of dissenters amongst us , who though more sound and Orthodox in many things , yet ( I doubt ) will scarcely crush this guilt off their hands , nor approve themselves innocent in this matter . I will not here inlarge in shewing you , how they have dishonour'd the Christian Religion and brought a scorn upon it , in the sight of the World , by making it a stalking Horse to the most unjust designs , and a Cloak to cover the most horrid impieties and immoralities that the Sun ever beheld acted upon the Stage of any Christian Kingdom ; nay , that a modest Heathen would have blushed at and detested . Nor will I here take notice what a wretched influence this carriage of theirs hath had upon the Opinions and practices of too many among us ; how Atheism hath enter'd in at this door , men naturally casting off all honourable thoughts of Religion , when they have observed these greatest pretenders to it , use it only as a Cloak of maliciousness . I shall pass all these suggestions only with this wish , That the thoughts of these things may set close upon these mens Souls and Consciences . That which I am more directly concerned in , is to demonstrate my Assertion , That these men have introduced into the World a Notional Religion , and preached up a possibility of Salvation , upon very easie and pleasing Conditions . And this I shall endeavour to do by two Mediums and Arguments . 1. First ▪ I could easily refer you to many of their printed Books and Sermons , in which it would be a very easie task to remark to you several things , which would clearly convince them to be men that regard not so much to preach the truth in sincerity , as to gull their Auditors into an high esteem and admiration of them , by the pleasant Notions that they treat them withal . But , Sir , our late reading the Excellent Author of the Friendly Debate will spare me ( I think ) that pains , since the memory of those instances is yet I suppose fresh with you . I shall therefore only propose this to you or any other that will but read those things : Whether ever any things were more plainly contrived to please the flesh ; to bolster up mens hopes of Heaven upon easier terms , to decry and disparage the narrow way of obedience to Christs commands , and indeed to supercede wholly any necessity of regarding any Evangelical Precepts ? He that but considers the inferences that the Preacher there makes from that Text , Isah . 40. 11. He shall feed his flock like a Sheepherd , he shall gather the Lambs with his arm , and carry them in his bosom , and shall gently lead those that are with young ; which Text yet he is not affraid to say the spirit of Christ brought to his hands , and that his Soul had tasted much sweetness by what Christ gave in upon that subject . I say , he that but reads that stuff , I know not presently whether I should fay , it will more tempt his Gravity to smile , or excite his Passion to bewail the misery of those , that shall so attend to such an Impostor , and the infelicity of the times wherein such shall be permitted to infect and poison peoples Souls . Would ever any but a Madman , or worse , have given encouragement to people to come full of sin and wickedness unto Christ ? and proclaimed his readiness of accepting all that can but cry Meih , though never such great Whores or swell'd with wickedness ? What excellent interpretations the flesh will make of such illation , is too too easie to predict . And indeed the effects have answer'd the probabilities ; men have learned an art of believing they shall be saved and accepted by Christ , if they can but hope lustily , though they be never so notorious workers of iniquity ; nay the bigger they are with sin , the more acceptable they shall be to him . And little better Inferences can be made from that other so famed a person , that the same Author instanceth in : For Gods sake tell me , what sense can be made of all that canting , of running to the Promise , and sucking of the Promise , and lying flat upon the Promise , when there 's not one word of attending to the condition of it , so much as hinted . Or what inference ( I pray ) can be drawn from it , but this ? that if a person can have but the courage , to venture boldly upon a promise without more ado , he shall be accepted by Christ Jesus ? There is no doubt , Sir , but these precious promises are the Christian 's great Treasure , his stay and his Comfort . But surely he that honestly directs people to affiance in them , should inform them that these are but conditionals , and 't is folly to expect the performance , without regarding the terms upon which that is made : that it will be found at last a damning Adultery , to hug and caress the promises , while men regard not at all the Precepts , but willingly pass them by , and leave them to neglect and oblivion . Now , Sir , that these things are truly and justly charged upon these persons , that Author makes sure and evident , by referring to the very Book , and page wherein such things and words are found . And if any man require more instances of this fact , I could easily quote him , men of great reputation among them at this day , who either are yet alive , or whose memory is held precious by them . But because I intend but a Letter to you and not a Treatise , an hours divertisement upon this subject and no more . I shall pass the instancing at large in so many printed Sermons and licensed Books of theirs , as I easily could . And 2. Secondly propose to your thoughts , and your Companies notice , the consideration of some remarkable Doctrines that lye sparsedly up and down in these Books . And first what think you of the great pains some have taken in perswading people to look to their election ? and endeavour by all means to secure that in the first place ? and of the great motive added to enforce this perswasion ? viz ▪ Because then their greatest work is done in a manner , their great fear is over , for then they are safe ; they need never doubt any danger of falling away ; they need not be further troubled , for their sins shall not , nay cannot prejudice them , and however it is at present , yet the event at last will be certainly joyful . I condemn not all preaching about this matter , but I would have it done in the Apostolical method : first , mind people of their calling , perswade them to adorn that , to walk answerable to the rules and purposes of that , and then tell them if you please , that by this means they shall assure their election . Let them not trouble themselves so much to pry into Gods secrets , as betake themselves to their own duty . He that walketh humbly with his God , and through his Grace continueth in the paths of Mercy , and Righteousness , let him not doubt , but he shall be safe , and his name found written in the Book of Life . This procedure were Christian and honest , when the other is directly conducive ; first to nourish a needles curiosity , and bold groundless presumption , and afterwards to cause a careless remissness about any thing further . But I wish this were the worst , they were chargable withal . What think you of the accounts we have from these men of the business of justification , by a bare empty Faith ? a Faith that is to do no more but barely accept of Christ , and boldly lay hold on his Salvation , and strongly believe it self justified ? How often have you heard that abused Text of St. Paul , Rom. 4. 5. Suborned to patronize and defend this loose Doctrine ? He that worketh not , but believeth on him that justifieth the ungodly , his Faith is counted for righteousness . What wild and horrible inferences have we known made from these words ? How often have we heard the Faith of Abraham , in that particular act of it , the believing against Hope , made a pattern and president of the Faith that justifieth ? and this inference made from it , that a man must believe to be pardon'd even against Hope , i. e. He must firmly believe he shall enjoy all the blessed priviledges of Christs Incarnation , Passion , Resurrection , and Intercession against all imaginable probabilities ; contrary to all rational grounds of Hope , and indeed wholly contrary to all the fixed Orders and Laws of Christ Jesus : As if that Faith that could believe impossibilities were the the only saving one . If this be true , what can the most sensual Sinner desire more ? who is he that will breathe after an active Faith , such an one as is to work by Love ? which the same Apostle calls keeping Christs Commands , and without which he counts all Faith vain and damning . And indeed he is told by these men , that such a Faith is needless , all the work of Faith is only to believe that Christ hath done all for him . You know the Book in which these things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asserted , and if any require it , I shall quote the place of it , and yet this Book is printed with the particular commendams of Mr. Caryll , Mr. Burroughs , Mr. Stronge , Mr. Sprigge , and Mr. Prittie , all of them considerable persons in their Party ; and I cannot omit reminding of you , what an honourable Title it hath usurped : no worse I assure you than the Marrow of modern Divinity . And Consonant to this Tenet , you will find some other pieces of these Mens Divinity , as that , ( for Example ) That good Works , Holiness of Life , the Vow of Obedience , &c. are not at all necessary as to the business of procuring Salvation ; But yet indeed ( for meer shame will force them to say something here ) they will follow in the justified person by way of gratitude , and upon that account the man is obliged to them ; but otherwise the great benefit depends not at all upon them , but is allready , before any of these things can be thought on , done for him . Just as the ten Lepers ( you know ) were equally cured , though but one returned to give thanks to his Physitian . And truly , Sir , if this Doctrine be allowed ; if all the obligation to holiness be only ingenuity , Let men be but assured that this cure shall be wrought for them , Leave but the return unto their generosity , and I dare secure you , the odds shall still continue , and for one civil and grateful Samaritane , there shall allways be ( at least ) nine unthankful Jews . And no very great matter if there be so , for in these mens Opinions even this ingratitude shall fix no great guilt upon the man , nor at all hazard his damnation . And what do you think the reason is ? why a goodly one truly ; God seeth no fins in his people , and this is maintained from the words of the Eastern Conjurer , he hath not beheld Iniquity in Jacob , nor perverseness in Israel . And upon this account it cometh to pass , that the grossest acts of wickedness , such as in another man deserves no favourabler a Character than damning impieties ; yet , when committed by those that can by this Faith believe themselves Saints , shall pass under the fine name , of the Saints infirmities , unavoidable slips , and such as the lap of Christs merciful Mantle will easily cover , and conceal from the eyes of his Heavenly Father . And here I cannot forbear transcribing to you one passage out of the lately mention'd Book . You shall find the good Evangelista instructing his Neophytus in these words . In case you be at any time by reason of the weakness of your Faith , and strength of your temptations , drawn aside , and prevailed with to transgress any of Christs Commandments , beware you do not thereupon take occasion to call Christs love to you into question , but believe as firmly , that he loveth you as dearly as he did before you thus transgressed : for this is a certain Truth : As no good in you , or done by you , did , or can move Christ to love you the more , so no evil in you , or done by you , can move him to love you the less . I pray , Sir , tell me , is not here an excellent Evangelist ? I dare assure you none of all the four in our Bibles are like him : indeed these words need no Comment , it will puzle the Devil to invent plainer , or those that shall more strongly nourish profaneness and presumption . These will easily reconcile Saintship and the grossest impieties , and render men prone to believe , that the most detestable Crimes cannot blot their evidences for Heaven ; seeing these may be but the stains of beloved Sons . And , Sir , if you consult the 39 th . page of the Evangelium Armatum , you 'll find the Author quoting the words of a greater person among these men , than ever the Author of that Book was , whose assertions there , can by no art whatever be construed to any better sense , than the former . Where , Drunkenness , nay this often repeated , Lying , rash Unchristian Rayling , Disobedience to Superiours , Schism , Sacriledge ( i. e. wronging the Church ) are asserted to be consistent with true grace , and competent to a truly godly person . Nay a man must exceed Peter's Perjury , Lot's Drunkenness and repeated Incest , Solomon's gross Idolatries , and strange uncleanness with 700. Wives and 300. Concubines , or else not merit the name of a notorious ungodly person . And now , Sir , if these things be true the Daughters of Gath may well dance , no Philistine needs fear the divine vengeance . These things are evidences too clear of what I contend for ; and yet ( if you 'll promise to have patience ) I 'll cast in some others more . And what say you to this Doctrine in the first place . That a man may safely follow Providence contrary to some known Precepts ? and that God many times calls his people , by some signal acts of his Providence to follow him in untrodden ways , nay prohibited paths ? No consequence was ever safelier drawn from any position , than this may from this Doctrine , viz. that it is lawful and just to venture upon a forbidden action , when Providence offers a fair and safe opportunity , and a promising success . What is this but even the old Pagan Maxim , that even Tully himself detests . Prosperum scelus vocatur virtus ? and God must needs be thought to approve that , which in his wise Providence he is pleased to permit to attain success . How often have we been told ( in some solemn Sermons of Thanksgiving before the late long Parliament ) by those great Masters in Israel ( for none else ever preached before them at such times ) that now God had plainly decided the controversie , and all might see ( but the obstinately blind ) who had the juster part of the quarrel . You will find the Learned Hammond purposely writing a Treatise against this fancy , and all men might see that there was a cause , the Doctor did not feign an Antagonist to combat withal ; for this Goliah had challenged all the Armies of Israel . Now certainly , Sir , it must needs appear very strange , that those men who had not only renounced Heathenism , but undertook to reform the very best reformation of Christian Religion , should yet so plainly discover themselves to be Turks and Pagans , as they did in this instance . Who , by vertue of this Doctrine , may not warrantably undertake any thing , that he hath any tollerable hopes of being able to perform ? this will secure and justifie the violation of all Law , all Justice , all Equity , where a great advantage seems to encourage . Neither need any of these mens Proselytes doubt whether he may make this illation or no ; for even these his Leaders have made it for him , and warranted his Logick in it . You have heard of one of them encouraging the Parliament and City to those facinorious barbarities , in these words . Let no Law hinder you , si jus violandum , if Law be broken , it is for a Crown , and therefore for Religion . As if success in that would hallow any immoralities done for it , and that it was but weakly said of Job , that men might not lye and speak wickedly for God. And again , That which is best , though Evil , will be counted good after Reformation as he is counted innocent who escapes at tryal . No matter though the action be never so evil now , yet when it hath attained it's designed end , it will be allowed and praised . Give me leave , Sir , to acquaint you with another pretty invention of these Casuists , than which the mystery of Jesuitism never invented a neater , to warrant any vice ; it 's a distinction of the great Marshall's , before the House of Peers . The question proposed is about the legality of taking up Arms , i. e. against the King , for that 's the intent of it . He had been acquainting them with the successfulness of the Churches Weapons of old , Prayers and Tears , &c. from which he brings in the doubting Christian as taking advantage , to argue against the lawfulness of using any other Weapons now . To which he very gravely with a profound dexterity answers , That Christian men might be considered in a double capacity , as Christians , or as Men. Now as Christians ( he grants ) it unlawful to use any other arms ; but as men they might safely do so . We use no other Weapons than these we have told you of , as we are Christians . These only are proper and peculiar to us as meer Christians ; but the Weapons that we enjoy as we are Christians , do not deprive us of those we enjoy in the capacity of men . And we challenge in this no more , than we might lawfully use , if we were Papists or Turks , if we were Pagans , Jews , or Indians . And truly , let me tell you , in this he speaks a great Truth , let men be Turks , Pagans , or Infidels , nay Devils , they can do no worse , in this truly they quite put off the habit of Christians , and shew clearly 't was the Devil that appeared in the Mantle of the Prophet . How happy were all profligate Christians if this Plea or Salvo would hold ! what a Fool were he that could not tell God Almighty , that his debaucheries and villanies were not committed by him as a Christian , but as a man ? and therefore though the man were culpable , yet the Christian was innocent and might be saved . Tell me soberly , did you ever in all your reading , meet with a Quirk of more mischievous consequence to all the purposes of goodness and vertue ? or which might with more ease be extended to the excusing and defending of any or all the grossest anomies , that ever were or could be committed by any that can but call himself a Christian ? Well fare thee Marshall , say I , thy Disciples may well thank thee , and celebrate thy memory ; never man smooth'd the way to Heaven more than thou hast done ; never might a Conscience be quieted upon easier terms . Thou shalt never be called more the Geneva Bull ( by my consent ) that only leads the herd to water ; but the Monoceros rather ; dip but this Horn into any water ; and all may confidently drink of it without fear of poyson ; this will make any thing wholesom . And yet , Sir , as excellent a Salvo as this is for a troubled Conscience , I think I can tell you of another that cometh very little short of it . It is that which the most excellent Author of the decay of Christian Piety among us , hath taken notice of for us . And that it may loose nothing of its native elegancy and weight by my imperfect reporting of it , I shall borrow his own words to express it in . I shall refer it to consideration , whether that method that hath been used to quiet some Consciences , be not apt to stupifie more , when I see one who from his present Reigning Sins , regularly infers the illness of his State , that is yet by his Casuist diverted from that prospect , and bid look back to see whether no part of his life afforded any evidence of true Grace , and if he can but remember any such time , is warranted to make that his Epocha from whence to date his infallible assurance ; is told that that immortal Seed though it may be covered , yet cannot be choaked , but will most certainly spring up into eternal life . When I say , I see this easie remedy prescribed to his fears , 't will be obvious for me to compound my self a remedy from the same ingredients , to fix my eye upon some mark of Regeneration , which at some time or other I either have , or phancied to have had upon me , and with the stedfast beholding of that , as of the Brazen Serpent , be fortified against all the venom of my fiery lusts . Cast in this one stick , and with it sweeten all the Waters of Marah , secure me against all the bitter effects of my present guilts . I need make no addition to this good mans complaint , we shall not need to call in the help of any Augur to tell us , what a fatal influence this is probable , nay certain to have upon mens practice . For who is he whose Conscience hath been always so callous , as not sometimes to awake him , and put him upon sorrow and holy resolves ? where 's the Sinner to be found , whose Paroxisms have been so constant , as never to afford him any lucid intervals ? it will be a difficult task to assign any such an one especially when we call to mind , that even a Pharaoh , though the signal instance for hardness of heart ( by reason both of his own natural resolute wilfulness , and of a further degree , super-induced upon that by a just punitive act of God ) yet at some times appears as a real Convert , confesseth his Sin , deprecates the justly deserved wrath , promiseth amendment for the future , and begs the holy mans Prayers for the obtaining of a blessing . It is scarcely to be imagined , but that the most prodigiously profligate Christian , can call to mind sometimes , in which some better things have forced way into his thoughts . And if he can do this ( in these mens Divinity ) he is safe , the Seed of God remains in him , this may suppress all fears of his present guilt , or future danger , if he can but sit still , and be content , God will in time work his own work , and he may rest assured that he shall at last become an accepted Saint . But yet this is not so easie a way to conclude a man in the possibility of Saintship , but yet I can represent to you another as easie that will clearly evince the actuality , and prove a man really to be a Saint allready ; and that is a stout opposing of Babylon , and seperating from the Communion of Sodom . I will not stay to observe to you that the great Charity of these men could afford no better names than these , not only to Rome , but to their Mother the Church of England . She was spiritual Sodom , the Babylon out of which the Saints were to flee ; her Liturgy as bad as the Mass ; her Priests , Priests of Baal , and dumb Dogs ; all her Ceremonies plain rags of Anti-Christ : and the whole Constitution a limb of the Beast , and the mystery of iniquity . That which I am more concerned in , is to let you understand not only what a necessity hath been preached up of opposing this Whore , and flying all Communion with her , lest men pertook of her sins ; but what great weight hath been laid upon so doing : this hath been sufficient to assure Saintship , and to evince a man an undoubted Child of God. He that could have given but some considerable evidence of this , but especially of his having been any way instrumental in pulling down the Walls of this Babylon , of assisting and promoting the Cause , of helping the Lord against the mighty . I say , he that could but produce any evidence of this , in the late Times , needed plead no more for his Canonization . One such Heroick act of piety as this was as effectual to obtain his being cryed up for a holy Saint , amongst these men heretofore , as two or three counterfeit Miracles and a large sum beside could be to obtain a mans being Canonized in the Court of Rome . This was esteemed so meritorious an act as would ( without all doubt ) attone and expiate all other crimes . This holy zeal would not only bring a blessing upon the Phinehas himself , but entail it also upon his whole House , and obtain it the name of a very godly Family . One signal expression of this love to their poor Sion , would certainly cover a multitude of the greatest Sins . It will be needless and troublesom to you , to refer you to all the places , in which this is laid down as a sure mark of a Saint , I will only tell you , time was , when no less persons than the great Mr. Love , and Mr. Calamy pleaded it as marks , the one of his integrity , at his Tryal , and the other of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his Apology against Mr. Burton . And the Author of the Debate , you know , offers to make it evident , ( and if he did not , another easily might ) that the taking the solemn League and Covenant was made generally a sign of holiness , and those looked upon as the Dogs of the World , not worthy of the ordinary Crums ( the common benefit of the Law ) that refused to swear to it . I am apt to imagine you will look upon this as an extra-canonical rule to judge Saintship by , and such as our great Master no where gives the least warrant for , or intimation of . And indeed 't were very strange if he should ; Pride and Covetousness , and a greedy Revenge might as safely be put into the Saints evidences for Heaven , as this . For I dare assert it no impossible thing to demonstrate that some one , or all of those , have been the common causes and Parents of this . Some men were too proud to brook superiority , and some were covetous , and the Church was thought too rich ; and some had missed preferment ( as 't was once told the great Calamy ) or received ( as they thought ) some other injury , from the Church , and to revenge these ( as Arrius and Novatus of old ) resolved to work ( to their utmost ) her final ruin . And truly the temptation was fair , since that was the Charecteristick note of a Saint and true Son of Israel ; and the way to secure a better name , than either Son or Daughter of the Church could enjoy . Certainly if this evidence were real and infallible , they had a mighty multitude of Saints , and more than any sober man can possibly grant them . And ( to conclude this reflexion ) if this be to be a Saint , Sit anima mea cum Philosophis . I shall not stay you longer in instancing in other pretty Doctrines of theirs , as the absoluteness of the promises , than which , never was a fairer inlet for a bold inert presumption . The Recumbency and rowling upon a naked Christ , than which ( as the people understood it ) never was a Doctrine better fitted to cry down ( or dispense with the neglect of ) any great care of real holiness . I am afraid , I have tyred you with these instances already , and given you too much cause of sorrow , that ever they should find Patrons among those that called themselves of the Reformed Religion . I shall therefore add no more , but only two short intimations ex abundanti . 1. And first of all I shall confidently dare to tell you , that for one Sermon of Obedience , I will shew you twenty of Faith ; for one Sermon that you can shew me preached by these men upon Gal. 5. 6. I will shew you ten upon that Rom. 4. 5. for one Sermon of Justice ( unless in that horrid Notion , in which 't was cryed for , and preached up against the Earl of Strafford , the Archbishop Laud , and at last against the best of Kings ) of mercy , of walking humbly with God , of abiding in our own Calling , and doing our own work ; of meekness and studying to be quiet , &c. I will undertake to shew you forty against cursed Neutrality , against Laodicean Lukewarmness , about the marks of Saints , about the excellency of Faith , about getting into Christ , &c. Some of which seem to establish wickedness by a Law , and none of which teach men a necessity of practical holiness ; but prompt them to a new formal kind of Religion , and an easier and nearer way to Heaven and its bliss , than ever the former Ages knew of . I know these persons ( if any should ever chance to see these Papers ) will be forward to justifie some of these subjects , that I seem to accuse their Sermons for treating so commonly of ; And so will I also , but it is with this limitation , provided that they dwell not thus in generals , but proceed plainly to the particular ways and methods in which such duties are to be done . God forbid , that either you or I should be thought to be persons that condemn all preaching about Faith , and all perswasions to people to endeavour to get an interest in Christ Jesus . No , Sir , I know these are needful and wholsom theams ; but what I condemn is mens roving in general about these things ; which indeed may work upon mens Passions , heat their heads , but not at all rightly inform the judgment , nor benefit the life of action . What benefit gain I by hearing a loud Harangue about the excellency of Faith ? the happiness of being interested in Christ ? while I neither am told the true nature of the one , nor directed to the right and proper means of obtaining the other ? And here , Sir , there comes into my head , an Advice which the late famous Bishop of Down gave his Clergy at a publick Visitation ( it is printed with many others , which I heartily wish all our Spiritual men would diligently peruse and Regard ) very pertinent to our present business . Do not spend your Sermons in general and indefinite things , as in Exhortations to the people to get Christ , to be united unto Christ , and things of the like unlimited signification . But tell them in every duty what are the measures , what circumstances , what instruments , and what is the particular minute meaning of every advice . For generals not explicated , do but fill the peoples heads with empty Notions , and their mouths with perpetual unintelligible talk ; but their hearts remain empty , and themselves are not edified . There 's a great deal of spiritual prudence in the advice , and truly as much truth in the reason to enforce it . Generals affect very little , and to talk of getting into Christ , and rowling upon Christ , &c. is but like shooting at Rovers , which indeed may exercise peoples eyes , divert them a little while , find them something to talk high of , and contend about , but very rarely or never hits the true mark . Let them but treat of these things , according to the precedent advice , and they shall never find me in the number of their accusers . But otherwise I shall take liberty to tell them , that these being handled in the common usual method , serve but to entoxicate peoples heads , and divert them from the main and great business of Religion , which is keeping the commands of Christ Jesus . I can scarce forbear here to acquaint you with another pretty practice of these men , and that is , the judging mens sanctity , the truth of their Regeneration , by a certain mode and form of speaking . I do not mean the Dramatist's twang of Nose ( though you cannot but have observed how modish that was once among the Saints , and you know the Doctor at Oxford we once counted perfect in it ) but a peculiar way of wording things : by which men should be judged by them , as the Gileadites discovered the Children of Ephraim of old by Shiboleth at the passages of Jordan . I know the man ( and could bring him to attest what I am going to tell you ) that having before the late pack of Fryars , given a handsom and rational account of his conversion , was nevertheless dismissed without satisfaction , or any hopes thereof ; 'till he was instructed by one more ingenuous than the rest ( and afterwards by good fortune made his friend ) what the reason was ; which was this . What he had delivered to his Brethren was fair and plausible , but it took not , for want of being worded in the sanctified language ; for whereas he discoursed of Christ Jesus , and his Saviour , &c. he should have said the Lord Christ , the Lord Christ , &c. which when he readily used the second time of audience , he presently passed , and was accepted as a Saint of the right fashion . Sir , what consequences may be drawn from these things , will be evident to the meanest Logician , viz. that these men strangely debauched Christianity , and had other measures to judge themselves and others by , than those in the Gospel . But this is not 2. The second thing I purposed to advert , but this , upon this account you shall find those men openly traduced , publickly defamed and opposed ; who honestly pursuing and designing the interests of mens Souls , and keeping close to the great Maxims and design of Christianity , have bent all their endeavours to plant a real holiness in men , and taught them , that all expectations of a future happiness without it , were groundless and vain . I will give you two instances of this , which I know you will remember . One is Dr. Hammond upon the writing of his excellent Practical Catechism . If you consult the printed Papers between him , and Mr. Cheynell , you will easily find what the chief matters of controversie were . The Learned Catechist is for exalting the Evangelical Precepts , and asserts our Saviours setting the former commands at a higher pitch , as requiring a more sublimited degree and measure of Holiness and Righteousness , than ever was called for under the Judaical Oeconomy . And in this he shews himself not to be singular , but consonant to the whole stream of Antiquity , as his many Quotations make clear and evident . Now what good Christian will gainsay this ? or quarrel with the good man for asserting of it ? Yet this doth Mr. Cheynell , for fear ( forsooth ) lest the Law of God should be disparag'd hereby ; which David voucheth to have been pure and perfect . And so doubtless it was for that dispensation , till the fulness of time for a further and clearer manifestation was come . Another contest is about the business of Justification , and whether the Catechists Doctrine in that particular , or Mr. Cheynell's , be most conducive to the real purposes of holy living , or evacuating the necessity of Evangelical Sanctity , I shall readily trust you or any considering person to judge . But I am sensible I should be railed at as injurious to Mr. Cheynel and the party , should I not tell you , that besides these , there was another matter controverted in those Papers , which was about the prime Notion of the third Precept . Where the Doctor seems to allow a greater liberty of swearing and profaning Gods name , than Mr. Cheynell . But as to this , it is easie to observe that malice only framed the accusation , of which the Doctor sufficiently clears himself , and his whole Doctrine in all other instances , may assure and warrant any mans safety , in becoming his Compurgator in it . I will not here add , what might be too justly charged upon Mr. Cheynel and that party , that their great care of that Precept , and the two others , between which it is placed in the Decalogue , will advantage them very little , towards being esteemed great pressors of Holiness , while they appear so very regardless of the other commands of the second Table . I will readily confess indeed , never any Generation of men cryed out lowder against Idoll-worship . Never were there men that seemed more to fear an Oath in ordinary converse ( though perjury were a small thing ) . Never men appeared more sollicitous lest the Sabbath should be profaned . But if you 'l not be satisfied with their respect to these three Precepts , if you 'll not count them holy persons upon these accounts only , you shall scarcely have more ▪ Nor any juster cause to give them that title , than you would have to call that Jew an holy person , whose hands were full of bribery and blood , yet thought it piacular to pronounce the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alas ! Sir , it s an old trick , and very few have been more prejudicial to the true design and purport of Religion ; to seem zealous towards God , but regardless of men , to be mighty exact as to Matters of Piety , but quite neglective of honesty . And the reason may easily be ghessed at ; there 's little of difficulty , little of mortification , little opposition of a mans dear interests in these things , in comparison of what there is in being righteous , and just , and chast , and merciful , and charitable , &c. and therefore as of old , those engrossed the whole , the all of the Jews care , as things that would expiate and attone ( they thought ) these smaller guilts ; so we have seen it of late amongst these people , no men have been more careful to appear splendid and famous for their piety towards God , whilst Justice and Charity , Integrity and Uprightness , have been neglected as absolute things , and no way becoming the new Saints . Another parallel instance I shall give you , is of Mr. Fowler in his late excellent Treatise of the design of Christianity . How very ill this Book hath comported with the Genious of these men , may be collected from the clamours raised against it : that it would be prejudicial to the merits of Christ Jesus , injurious to Gods free Grace , and would teach men to take off their eyes from Christ , and to build their hopes of Salvation upon their own endeavours ; and upon these accounts , and for these great Reasons , a Book must presently be written against it , to antidote the infection and poyson , that otherwise the people might suck from it . I am not concerned to shew you , how utterly causeless and unjust these surmises were , the Gentleman is able enough to vindicate himself , especially from such accusors ; that which is more pertinent for me , is by this to let you see , which way the humour of these people leads . They had preached up a more easie way of Salvation , but this Book would discover and betray the imposture , shew the people , how they had been gull'd and cheated , and perhaps in time open their eyes and make them wise ; turn their present great admiration of these their Leaders into a just indignation , and cause them in a little time to detest those as men not worthy to live , whom at present they can esteem little less than Gods ; to whom they can readily Sacrifice even all their goods . And ( to add a little more strength to this instance ) you know , we have been informed how Mr. Baxter hath sped among them , for daring to justifie the Argument of that Book . Though ( methinks this may be said for him to his Brethren , that he hath done it with as great caution , as many distinctions , as studious a weariness of wronging the Palladium , as wit can possibly contrive . Yet for all this even he cannot escape a suspitious censure . From whence 't is obvious to collect , that this is the noli me tangere , this is the Talisman that secures the peoples affection to them . And therefore must with all possible care and secresie be preserved ; this is that great Diana against whom not a word shall be spoken , but there shall presently be a tumult amongst these Silver-Smiths , who live by making and selling shrines of this great Goddess . For , Sir , I dare be confident and peremptory in this belief , that it is utterly impossible for any person of true Christian Principles to quarrel or be offended with the great Assertion of that Book ; but that other considerations engage men into an opposition of it , and particularly that which I have been all this while endeavouring to prove these men guilty of , i. e. the love of a dry empty Notional easie way ▪ of Religion . And this I assign as the first ( and indeed main ) Cause of what we are enquiring after . In which if I have been too prolix , forgive me , and your trouble shall be shorter in the rest that follow . 2. Another Reason of this may possibly be a mighty shew of Zeal in all religious performances . Of this you will find these men always most careful ; and truly but for this there were nothing extraordinary in their Religion ; nothing to tempt men into an admiration of it . And therefore by this they labour to conceal , or supply the defects and imperfections of it ; that what is wanting in substance and reallity , may be supplied by appearance and pageantry . How successful a method this is to captivate the minds of the people , he is of no observation that cannot tell you . Pompous shews and fair appearances do mightily affect and work upon the multitude ; and more strongly enchant their admiration and charm their reverence , than the most solid and excellent things , when not attended with these advantagious representations . It was not without good reason therefore observed long since by Tully ; and others before him , that Gesture is the thing most principally to be regarded by an Orator ; since a man that is lucky in that , and by it hits the humour of his Auditory , shall prevail more thereby , than by ten of the most rational Arguments , that he can fortifie his designed perswasion withal . The people generally judge with their eyes ; and the Comedian too truly represents many as beholding with their mouths : and therefore cunning men use to intrap them by complying with this humour , by treating them with things gorgeous and fair ; and instead of dealing rationally with their judgments , entertain them only with such things , as may cause them to stare and admire , and by this means commonly are successful . You cannot but oftentimes ( as you have walked out into the Fields about Oxford ) have observed one pretty sleight that the Fowlers have to catch Larks withal ; which is , by fixing a red Cross , set thick with little pieces of a Looking-Glass , near their Nets , in a bright Sun-shine Morning : this mightily glistering , and casting abroad a mighty appearance , draws the poor Lark into its admiration ; which while the poor Bird stays to gaze upon , himself is easily Captiv'd and made a prey . I know you 'l pardon the homeliness of the Emblem ; for so have I seen the Hunters for Souls use a method not much unlike to this : which is , by all means to make a fair shew , a very great amazing appearance , which while silly people have stared at , they have soon admired , and by that means been easily ensnared , not only to espouse the errours , but revere and honour the persons of the subtil Impostors . And that I may bring this discourse close to the present instance ; it is obvious to observe , that among all the instances of pageantry in Religion , there is none that Seducers have been more careful of , and successful in ; than a mighty loud Zeal , and extraordinary fervency of Spirit , in all their religious performances . In this ( you will find ) they have always endeavour'd to exceed the true servants of God , and thereby hoped to disparage them . Let me present you with one instance of this , recorded in the Old Testament , it is the carriage of the Priests of Baal , in that famous Sacrifice of theirs , wherein they contended for honour and respect with the Prophet Elijah , before King Ahab and all Israel . If you read the story ( 't is recorded 1 Kings 18. ) you will soon find , how for all the marks and signs of a great fervent Zeal , they far exceeded even Elijah himself ; who yet ( you know ) is looked upon as the great and chief instance of the Zealotick Spirit . They addressed themselves to the Sacrifice with all possible signs of a great and grave seriousness , performed it with all the marks of a raptural transported Zeal , continue their supplications several hours , even with the most passionate fervency , nay seem so far besides themselves by the vehemency of their Zeal , as to cut and gash themselves , and turn cruel unto , and regardless of their own flesh : While on the other side , the Prophet calmly betakes himself to the repairing of Gods Altar , quietly , and without noise orders his Sacrifice , and offers up his devotion evenly , in a Prayer more concise and short than that of our Saviour . Tell me , Sir , which of these the people were most likely to slave at and admire ? Sure it s no difficult matter to conjecture . How could they mistrust the Religion of such zealous devoters ? how could they chuse almost but admire the zeal and fervour of such worshippers ? prefer these Idolatrous Priests , before the Lords Prophet ? and the glistering and amazing service and worship of Baal , before the less pompous service of the God of Israel ? If the succeeding miracle had not umpired the contest , I can easily foresee on which side the votes would have fallen . How well the ignominious name of Baal's Priests ( which with so much virulency they have cast upon the Orthodox Clergy heretofore ) may become these Preachers themselves in other respects , I shall not contend ; but in this ( I fear ) you may truly say , Ovo prognati eodem , they seem very near of Kin , and both to have the same art and method of deceiving . What have you thought of these men , when you have beheld the strange antick gestures , the ludicrous postures of some addressing themselves to Prayer ? the strange amazing violencies that some have forced themselves into , in that performance ? So as even to hale and gasp for breath at every period , while the poor admiring people below , have taken these for mighty agitations of the Spirit , and been as ready to adore when the men came down , as the Israelites were Moses , after his glorious converse with God in the Mount. How often have you seen a Preacher heat himself , beyond the need of any vestments ? throwing off his Cloak , nay and his Gloves too , as great impediments to the holy performance , squeeking , and roaring beyond the example of any Lunatick . Sometimes speaking in a tolerable tone , and presently again crying out as if under some immediate distraction ? While the people with great amazement have gaped upon him , and when he hath finished , given him this honourable Encomium , well , hee 's a rare man , a man mighty zealous for the Lord , a powerful Preacher , and one that hath taken abundance of pains that day ; to the cherishing and refreshing of whose wearied Spirits , the female Proselytes are commonly very actively contributive . If any man be so uncharitable towards me , as to imagine me an Enemy to Zeal in religious performances , upon the account of this period , or that this discourse intends the disparaging a fervency of Spirit in serving the Lord ; I shall take the freedom to tell him , he uncharitably mistakes both . No man more heartily wisheth , that all the Clergy would be grave , and serious , and zealous in all their publick services , and you can witness for me how much I have lamented , and sometimes freely blamed some mens remissness and coldness herein : but this I will readily acknowledge to all such persons , that as I have an Apostolick Warrant for commending of Zeal only in a good matter ; so I think I have the same , for requiring the expressions of it , in a due manner also , with which ( I am apt to believe ) the theatrical ludicrous postures of some men , do no way comport . 3. Another thing that perhaps may be influential on this business , is a very great specious seeming Sanctity in carriage , and common deportment . Sir , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sheeps-Cloathing hath always been worn by all the Wolves that have broke into the Church , and the Spirit of Heresie and Schism , hath ever been careful to appear in the garb of an Angel of Light. If you should search all the Ecclesiastical Antiquities , you would constantly find , that allmost all the Herisiaerks that have disturbed the Church and its peace , have ever been extraordinary pretenders to Sanctity ; sometimes in their Doctrines , but allways in their carriage ; and under this vizard and disguise have done most mischief . For though all novelties are strangely taking with the inconsiderate multitude ( who are even naturally new-fangled and changeable ) yet when they appear thus dressed and habited , then they quite fascinate , and strongly charm their high opinions and admiration ; they are quickly drawn to wonder at and extol them . And truly when they are once brought into these circumstances , they are then as heated wax , ready to receive any impression , that their admired Leaders shall please to stamp them with . This our great Enemy knowing very well , hath taken great care allways to send forth his Emissaries in this garb : and therefore , you know , the great Apostle in his characterising of these Factors , omits not , to put this into the description , that they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a very great and glorious form and shew of Godliness . I shall not bring my Charity in question , by disputing whether these persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not well admit the diminutive attendant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or no. I am certain then ( if ever this came to the notice of any of them ) I should be exclaimed against , as a condemnor of the Saints , and one that spoke against the Generation of Gods Children . But this I will tell you , that if it be but a Form , yet 't is well trimmed ; if all be only personated , the Actors are excellent Comicks ; if it be not castè , yet cautè it is ; if it be only a paint , 't is very lively : It would go near the puzling of you ( I think ) to instance in any pharisaick nicety in outward Conversation , which I should not be able to match in these men . No men ever were better studied in all the little things that make a fair shew , in the sight of the vulgar , and carry with them any appearance of piety : no men ever were exacter at Oral or gestural Sanctity than they are . What their hearts are , God and their own Consciences know ; we will not judge them . Now , Sir , I need not tell you , of what mighty advantage this is to them , in this instance of gaining respect from their followers . I wish that some of our own Clergy , would consider how possible it is that some of them , may be contributive here , and how by their carelessness they become foils the more to set off their Adversaries glory . It is a wounding spectacle to see the carelessness of some of these ; they little consider ( besides their own heavy guilt ) what cause they give these Enemies to blaspheme their holy Religion ; and what advantage those gain hereby towards the assuring their own dear reputation ; they greedily gape for these falls , and they know how there out to suck no small advantage . 4. Another Method by which these Persons attract a great veneration from their followers , is , the suffering a seeming Persecution , and that ( as they endeavour to make them believe ) for Conscience and Righteousness sake . Among all the Saints , whose names are eminent , and famous in the Dyptichs of the Church , there are none that have more justly been honoured with the highest Eulogiums , than the holy Martyrs , who have attested the truth of their holy Faith by their own blood . He that can have the valour to suffer for his Religion , is in the sure way to Fame and Renown amongst his Party . Now , Sir , these persons appear evidently on the suffering side , and providence hath cast them upon acting the sadder Scene ; the Laws are something smart against them , and they may thank themselves for it . I wish they would thank the goodness of a merciful Prince , who hath been pleased to suspend the Execution of these Laws against them , and keep off the penalties which they threaten to them . However this act of Grace hath now rob'd them of this Plea ; they cannot now sure call themselves the persecuted Saints . But I must tell you , Sir , you are deceived , if you think so . Alas they are sufferers and the persecuted party still . Are they not branded with the odious name of Phanaticks ? of Schismaticks ? and is it not as good allmost to take away their lives , as their reputation ? have they not , many of them , parted with good Livings to preserve their Consciences pure and untainted ? Yes , and more of them than would ( we know ) had they not been trapan'd by the rich Cabal at London , that could live without these Livings ; and call you not this a suffering now ? yes and a great one too , here 's silence in Heaven upon it , or at least they hoped there would have been . Alas ! the Ark is gone , and do not they suffer in its Captivity ? This is a sore Persecution , such as the Revelation tells you was to befal the Witnesses , and all that adored and followed not the Beast . But , Sir , if we grant them to be sufferers in earnest , yet surely we must count them but in jest , when they pretend it to be for Righteousness sake . And yet so ( we know ) they do , and by all means endeavour to nourish this Opinion in their Votaries . They very well know , they have not a more plausible way , by which to assure the people of their integrity and conscientiousness , than this is ; for who can doubt him serious and in earnest for his Religion , that will suffer for it ? What mad men were we ( I have heard some say ) to undergo these things , but that our Consciences oblige us thereto ? so that you must needs believe them good men upon this account ; for they 'll forego any thing of Worldly concern , rather than violate their Consciences , and who must not praise and honour such Devoto's ? Alas ! Sir , a considering person knows this to be a very fallible mark of Integrity ; and it may safely be asserted , that it is possible , and common to some men to take a pride in suffering . We know that great instance of Stoicism , Possidonius , under the violent surprises of the Gout ( and they say there are not many things more tormenting ) could cry out , quàm suave , quàm dulce hoc ! only out of pride that he might boast himself able to assert and maintain his own Principles : and surely 't is as possible now for some men equally possessed with the same vice , to improve that vice to the same end , especially when the sufferings are much easiler tolerable , and the gratifications of the vice much more considerable . For none of the afflictions pretended to by these men , can be near so tormenting as his ; the Persons are untouched , and there 's no fire nor fagot to torment : and while the Stoick had but the content only to praise and extol himself , these have had multitudes to applaud and glorifie them for their great constancy ; yea and besides that ▪ to make up , by their large charitable contributions , all their losses . So that even their losses turned to their advantage , and Calamy found three days in Newgate ( as the Ano-Droll told him in effect ) more gainful , than half a years Preaching at Aldermanbury . So that now we have found out another Vice , that may possibly be in this matter ; Pride and Covetousness too may have an influence upon some mens sufferings : and marvail not that I add this latter , for even Covetousness sometimes may be contributive to a seeming lavishness , and no man needs wonder to see a man expend a hundred , when the Interest is sure to be double to the Principal . But , Sir , I needed not to have taken any pains to demonstrate the fallibillity of this Plea ; no matter to the multitude , whether it be for Conscience or not , all the while 't is suffering , they examine not the justice or injustice ; they only slave at the sufferers ( though perhaps some might suffer as murtherers , or evil speakers , &c. ) and as long as this is for the beloved Cause , they shall be no less than holy Martyrs ; say you what you can even the late bloody Regicides have been extolled by some , as Champions of the Cause , and Ravilliack's name shall be rubrick in the Jesuits Calendar . 5. Another thing that we ghess to have a causality here , is their continual applauding , and commending of their people , and crying them up still for Saints . Sir , men naturally love to be commended , and have good things spoken of them . And of all the noxious things that vain men are fond of ▪ Flattery is one of the most acceptable . And truly it requires a greater stock and measure of sobriety and prudence , than the multitude can be thought to be possessed of , to suppress all tumours of Pride , that are so mighty prone to arise upon a man hearing his own praise , and not to be mightily pleased , and tickled with the words of a Parasite . I remember Epictetus long since , hath laid it down as a mark of a great proficient in vertue : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let a man praise and commend his vertue , he rather pitieth his ignorance , than proudly subscribes to his Opinion ; and rather takes advantage thence to heighten his humility , for causing such a man to mistake , than gratifie his Pride , as if he merited any such commendation . And truly , Sir , He really is a very good man , who can improve his being praised to the advantage of his humility , and exciting of his industry , and avoid its blowing him up into a proud conceit of over prising his own Excellency . Now , Sir , it seldom fares worse with flatterers than with their message ; he is counted a good and acceptable man , who brings such good and pleasant tidings , and men do not more delight to hear the report , but they have always as much kindness for him that tells it . It hath long since filled the hearts of good men with sorrow , and their Writings are every where full of complaints , that dextrous Parasites are allways the most acceptable persons to Princes , and indeed to all men ; and therefore 't will be the lesser wonder , if they be so to the vulgar , who , as to the exercises of Reason or Wisdom , are but one degree only removed from Children , to whom nothing is so grateful as fine words and fair commendations . And since we see great men so prone to be mightily pleased with the praises given them by those below them ( whose praises are rarely or never judicious , but ruled mostly by Passion , or some fortuitous emergences ) it will be the less strange , to see these mightily tickled with the praises of their Superiours . And indeed experience lets us clearly see , nothing pleaseth the multitude like Flattery : a cunning man by this shall perswade them to more , than by twenty good Arguments taken from Conscience or Duty . We have seen the successfulness of this artifice , in our late intestine Wars ; how cunningly did those Incendiaries Complement , and seek by all means to please and flatter the people : Vox Populi was by them asserted to be Vox Dei , and the popular vogue was the determination and dictate of Heaven . By this means you will find those Primitive Rebels in the Camp of Israel , easily draw the people to side with them , all the Congregation was holy they were all Gods chosen people , and therefore what had Moses and Aaron to do , to exercise Dominion and jurisdiction over them ? and all successful Rebells have ever gone the same way , and the Church-Mutineers have always found the method as successful as those in the state . Now , Sir , it is notorious to all men , how mighty civil these persons are to their people , how careful to caress all their followers with the glorious names of Gods Saints ; the Lords holy ones , the dear people of God , the little Flock , the Lambs of Christ Jesus , the Redeemed ones of Sion , the true Remnant of Jacob , and the precious elect Seed . The Notoriety of this , will save me the labour of referring you to any Books or Sermons in which you may find these endearing compellations . And therefore I further tell you , that the only sure way for any man to obtain these honourable Titles , is to join himself to their Assemblies , for alas all out of these are Children of darkness , the wicked of the earth , the Sons of Belial , and the Seed of the Serpent . We know their Charity can afford us no better names : Just so did the Pharisees of old , mightily extol and honour their own Disciples , whilst all men else in gross were but populus terrae , or the best man in particular but isle publicanus ; but these men are Saints as soon as ever they are but of the godly Party , I could tell you a story of a grave Doctor , that for some months together , every Sunday constantly prayed for his sick Maid under no worser a title , than thy dear Servant E. 'till at length the good Saint was deliver'd of a fine Boy , which some unlucky Women swore was very like the Father . Now , Sir , How mightily ( do you think ) must this Courtship endear them to their people ? oh ! these fine names made a great noise in their heads , they could not but dance to such melodious ayrs ; and the men that would treat them so kindly , need never fear any Ostracism , but should be sure to charm their greatest affection : nay , all they have shall be readily at such mens service , how can they grudge such civil Gentlemen any thing ? He that can creep into the good Ladies Chamber , and there affectionately pray for her , as Gods Elect Lady , his holy Servant , his dear Handmaid , and her religious and hopeful Issue those tender Plants of the holy Seed , and polished Corners of the Temple , may rise up with confidence of her hearty thanks ; nay , may find he hath melted her heart into some yellow pieces ; as one of these once told a Confident of his , who yet had not the Grace to conceal it , but publish'd the saying to the uncircumcised . This is a civility and honour to their people , that you 'll scarce be able to parallel any where besides ; it far exceeds that of the Papists to their most religious Votaries : those seldom Canonize any till after death , and they do wisely , because they can safelier fix on them Miracles , &c. which perhaps themselves would have blushed at the forgery of , had they been living . But these men Canonize all presently , they are all precious Saints , as soon as ever they become their Disciples ; and tell me then , doth not one good turn deserve another ? you might count them ruder than the Boors of Scythia , if they should not mightily honour such obliging and courteous Masters . And now by this time , Sir , I suppose I may have hired you , as well as my self in this Inquisition , in which I do not intend to give you any further trouble , only let me for a conclusion add , that if these Causes be rightly ghessed at and assign'd , there will these two or three observables be easily colligible from them . First , That the people have no such extraordinary great Reason to honour these men , as perhaps they may imagine , and that they act very little beyond the weakness , and indiscretion of Children in adoring of them . If their eyes ever chance to be truly opened , to see what true Religion means , and what the real Terms and Conditions of Salvation are ; they will find ( I doubt not ) that their Leaders have abused them , and their Teachers caused them to err . And then ( perhaps ) acknowledge they had no more true reason to honour these men , than Children have to do the like to those Spirits ( as we call them ) who entertain their eyes and phancies with some pleasant toys , 'till they have stollen them from their Parents , and betrayed them into slavery . Indeed if men love to be cheated , and can take a delight in being shamefully abused ; then I confess they may have cause enough to honour these Persons , for they can fit that humour well ; but otherwise , if they be wise , and detest imposture , they 'l have little more cause to honour these as benefactors , and dispensors of true Heavenly food , than they would have to do so to those , who , when they called for Bread should give them Stones , or when they expected Fish , should treat them with Scorpions . Secondly , That these men themselves have no very great cause to glory in the acquist ; the applause of the multitude is in it self very inconsiderable , and no wise man ever made much account of it : but it is much less valuable , when t is fraudulently obtain'd ; the guilt in the acquisition , will quite damp and spoil the pleasure of the fruition . And certainly the joy in seeing the people very much pleas'd , will very poorly compensate the horrour , that must needs arise upon the thought , that God is most grievously provoked and offended . There 's a Scripture , Sir , that we have heard frequently in the mouths of these persons to patronize and defend some of their actions , I only wish 't were as much in their hearts to allay their Pride in being thus honoured . Whether it be just in the sight of God to obey men rather than God judge ye ; certainly Reason would that men should ambition rather the honour that cometh from God , though the multitude were displeased ; than to gratifie the vain humour , and thereby acquire the as vain applause thereof , by offending of God. We find the Apostle of the Gentiles telling his Galatians , that if he sought to please men , he should not be the servant of Christ . I doubt some men might read their fate out of these words , and most certainly all may do so , who purchase mans applause by ways that Christ hath not warranted . Even in the midst of such laughter the heart may be justly sad , when it reflects upon the reproach , and ignominy , the confusion and shame , that will strike the Epilogue to all these Comick sports , and turn the peoples present admiring acclamations , into the most virulent curses and execrations for ever . Were it not much better to be serious in preventing this direful Exit , now in time ? by every man laying aside these poor low mean designs , and quitting that peevishness , and that Pride that necessarily engage men upon them ? Were it not much safer to cease quarrelling and disputing against things ( acknowledged by themselves ) indifferent ? the making vents , and Schisms , and parties in the Church , which must be acknowledg'd extreamly dangerous ? and resolve to join cordially with their brethren , in doing God and the Church service , and bringing mens Souls into a love and pursuit of true Godliness , all which are also acknowledg'd absolutely needful ? this ( I should think ) were a laudable method to Glory , a way to assure the honour that cometh from God , and only deserves that name : if they can out-strip their brethren in this procedure , let them ( say I ) have a Benjamins Mess and welcom . No good man ( I am sure ) would grudge them this honour , but rejoice to see them all have the reward due to true Prophets . Nay I dare be publick security , that hereby they should find ten times the comfort , that they can possibly in the present contrary method . One Soul thus saved , shall gain them more true joy , than a thousand gain'd to their own party ; one man brought by them thus acceptably to honour and praise God , shall turn more to their advantage , than to hear a multitude canting their glory . 3. Neither thirdly , need any of the other Clergy envy them this painted glory , nor have much reason to grudge them this imaginary felicity . 'T is what a wise man would not grudge his worst Enemy living . It was a sad word which our Saviour spake of the proud ambitious Pharisies , Verily I say unto you , they have their ▪ reward . And 't is all that men of the like spirit must hope for . And indeed 't is yet so very little that even Envy it self cannot fasten one tooth on . Let them please themselves therefore in the purchase , be thou quiet and Patient , they will one day wish they had never known it : let the multitude of their followers sing their Hosanna , be still , a day will come when their note will sadly change : let them triumph over thee as one much inferiour to them , do thou thy duty sincerely , they may chance one day to wish they were equal with thee . But of all things , I hope none of these will make so very ill use of this Enquiry , as to endeavour gaining glory by the same methods , or pursue honour by making the same experiments . God forbid , this were the greatest injury possible to the design of these Papers , and themselves too : if they should be inferiour to these in honour from their party ( as it often falls out ) yet they may have the peace and joy , of faithfully discharging their great trust , and enjoy the honour that cometh from God , which he will most certainly confer upon every true Servant of his ; which the other may in vain wish for , when shame and despair shall period all their glory . But Sir , my Zeal here tempts me to be impertinent , as I should certainly be , should I presume to teach such grave persons . If there be any need of an address to them , or those of them now with you , the following discourse may well be looked upon under that Notion , which ( according to your command ) I have ( with some importunity ) obtain'd of our friend , and now send you . I think it may pertinently serve as a seasonable advice to all Clergy-men , how they may secure that glory that fadeth not ; to your desire of perusing which I now remit you , after this one Request , that you 'l forgive this trouble I have now given you , and believe it to result only from that delight and pleasure that I take in any thing that may comply with your commands , and let you see how much I ambition the honour of approving my self , Dear Sir , Your most humble Servant , &c. A DISCOVRSE Upon 1 Tim. 4. 7. to some of the Clergy at a publick Meeting . 1 Tim. 4. 7. And exercise thy self rather unto godliness . IF there were nothing else to secure me , from being counted impertinent , in addressing to you at present from these words ; this were abundantly sufficient , that the great Apostle thinks it proper to be one of the principal Directions to his beloved Timothy , among those many that he giveth him in this Epistle , by which he fully instructs him how to deport himself , both in his private Capacity as a Christian , and also in his more publick , both as a Priest and Bishop of the Church of Ephesus . And as it relates to him in this latter Capacity , I have determin'd to consider it at this time . But before I enter immediately upon it , there 's one word which will require me to stay a little upon it , in order to the acquainting you with the full design and import of this Apostolical Precept , and that is the [ rather ] here in our own translation . It is apparent to any one , it is not expresly in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the words there are ; Yet this we may say in justification of the Version , that it is properly enough inferred from it . And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well enough bear ▪ the force of it ; for when it cometh to be a Comparative Exceptive , as here it is , there is very little difference whether we express our selves , not this but that , or rather this than that . In the proceeding part of the Verse the Apostle is cautioning Timothy against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those vain , anile , trifling , foolish fables , either of the Jews or Gnosticks ; but as 't is most commonly believed , of the later , those great boasters of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he calls it , Cap. 6. 10. Science or Knowledge falsely so call'd . Men mightily Opinion'd and conceited of their own great Knowledge , by reason of their dexterity and readiness in mixing a great many of the Heathen stories , with the Christian Religion , accommodating the Fables of the one to the Doctrines of the other ; and afterwards superinducing a necessity of believing those Schemes or Systems that they extracted out of this strange Miscellany . Of which wild conceits especially about God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Angels the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Creation , &c. Whoever desires an information , may have it in Ireneus his account of the Phancies of Valentinus and his Followers , or Epiphanius , or S. Augustine . But in none ( I think ) more pleasantly and fully than in that excellent piece of Antiquity de Gemmis Basilidianis , retrieved by the great care and industry of Chifletius . And I wish this Charge were only to be brought against Jews or Gnosticks , but there are those will tell you , that others also may as justly be mentioned , as guilty of these adulterous mixtures , who have depraved the Purity of the Christian Religion with the baser allays of Heathenish placits . 1. And first , I may tell you , you will find this by many smartly charged upon Origen , and some others that issued out of the Alexandrian School , that great refiner and follower of the Platonick Philosophy : whose study hath employed it self so to accommodate the Doctrine of Christ to the Rules and Sentiments of that excellent Athenian , that what was said of Philo the Jew and Plato , may be said of the agreement made by those men between Christ and Plato , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and yet there are some that will undertake so to vindicate Origen from any Crime in this , as to cause it redound unto his greater praise . 2. And truly to give every one their due , I am apt to believe that the like charge may as justly lye against another sort of men , I mean those voluminous triflers the Schoolmen , whose industry hath fully as much adulterated Christian Religion , by tying it up to the Rules and Philosophy of the Idolized Stagyrite . This then may be the Periphasis of the [ rather ] there are a great many of things in the Jewish Cabbala , and no less amongst the Gnosticks and others , that carry the shew of pleasant things , and are hugely tempting to liquorish Philosophical heads ; but behold I shew unto thee a more excellent way , let me direct thee to a more noble and profitable study . Exercise thy self unto godliness . Exercise . There 's the act enjoined ( if you require a division ) thy self , there 's the subject . To godliness there 's the object . Though I will freely confess to you , I am no admirer of some mens dexterity in splitting hairs , but count all forced divisions needless , and often hurtful , as entangling the sence of plain Precepts . And where there is not a necessity of them , in order either to Explication , or methodical Proceeding , I cannot but account them very impertinent . Exercise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word evidently metaphorical : there are two references of it sound enough ; for it either relates to the stripping , or to the fervency of those ancient Racers and Wrestlers , or other Combatants for Victory . In the first sence it calls for Timothy's divesting and stripping himself of all incumbrances or lets in his Study or Practice of Holiness , and particularly those vain trifling Fables before ▪ mentioned And in this sense it may receive a considerable light from a parallel place , Heb. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , laying aside every weight that might impede and hinder us in our agonistick course of Piety and Godliness . But the second Reference is the more common , in which it calls for the most vigorous pursuit , the most athletick endeavours after Godliness : be as sedulous and diligent after this , as those great Masters of the Gymnasia , required their Scholars to be after learning . — And certainly the advice in this sence is very rational ; for if that of Solomon's be so in the things of earth , whatever thy hand findeth to do , do it with all thy might , ( hoc age ) as the Heathens worded it , certainly 't is much more rational in the things of Heaven . And doubtless Piety deserves our most intense and vigorous endeavours above any thing else , and the Apostle gives a sufficient Reason for this in the next Verse , because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas the advantage of other things is but small , and that small portion but in a few instances neither ; this is greatly profitable , and to all purposes too . And doubtless all wise men will proportion the measures of their cares after things , according to the degrees of excellency that is in them , and advantage by them . And truly , Brethren , were I minded to stay here , this would cast a very severe eye upon many in these days . Not only upon the modish prophane Atheists , the men that abhor the very shew of Piety , have not so much as the Hypocrisie of it . But also upon the Laodicean indifference , and tepidness of most after it ; to whom S. Ambrose's Rule , Immensitas est mensura , sounds like Heresie : and truly Godliness hath the meanest the minutest of the care of almost all men . View but mens carriage upon the Sunday , when the great business of Piety particularly summons their regards , and you 'll see those men taking their hours of sleep then , who will scarce allow their eyes a minute of it all the week after . Come into the Church , and you 'll find that Vestal fire of Zeal , which should always burn there , not so much as once kindled . Not so much as the faintest Emblems of it in many , and in the best , represented but by dull unactive Tapers ▪ And I heartily could wish , there lay not a charge too justly against Timothy also here , whose zeal and fervency in Religious Service should be that great flame , at which the lesser Tapers of the people should take fire . I will not anticipate what would come in more properly hereafter . That I would willingly touch at , is indeed a great defect in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Zeal in Gods Worship , and religious Service ( Not to detain you ) 't is plainly this , That careless posting over the Service and Prayers of the Church . And give me leave freely to tell you my thoughts , the Liturgy of the Church of England ( that hath so often triumphed over the oppositions of all her gainsayers ) hath not worse Enemies in the World , than these that carry the semblance of Friends ; there cannot a more effectual course be taken to render it common and contemptible in the esteem of men , than what these men pursue . It will never be more wounded ( I mean as to losing its due veneration ) by the assaults of its open Enemies , than it is in the House and by the carriage of these its professed Friends . — But I pass on . Exercise thy self . And truly when we have said all , this is the right method , if our Saviour himself may be thought able to prescribe it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first cast the moat out of thine own eye , and then endeavour as much as thou wilt to help thy Brothers . When thou art converted , strengthen thy Brethren : be sure begin at home first . First love thy self , then extend thy charity to thy Neighbour : Do what good thou canst to others in Gods name , but remember that unless thou dost good to thy self also , neither God nor man will count thee wise ; and sure no man can expect to be counted other than silly in the extremity , who lays out his care ( with the imprudent spouse ) to keep other mens Vineyards , while his own is neglected , and exposed to Ruine . The last thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Godliness , of which though ( we know ) all men can talk fast enough , and all sorts usurp it as the proper signature of their own party ; yet too plain experience let us see how miserably men mistake in the notions they have of it , and how sad and fatal the consequences of those mistakes are . Some take it only to denote a little care about Gods immediate Service and Worship ; and the consequence of this errour is , to see men Saints on the Sunday , and Devils all the week after . Others take it to import only a zealous observance of the Precepts of the first Table ; and from hence it comes to pass that Piety is cryed up by those men who are wholly regardless of Honesty , and men fall into the old jewish damning Opinion , that although they murther , steal , commit adultery , and swear falsly , yet the coming into Gods House , observing his Sabbaths , and carefully worshipping of him , will easily attone and expiate the guilt of those Immoralities . Another sort of men take it only for a Scheme of Faith , and judge of their own and other mens Godliness , by the mode and fashion of their Religion . One man thinks he is presently holy , if he be of this way , and another thinks he is so , if he be of the contrary ; and the consequence of this is , to see men wear their Professions , as the Pharisees did their Phylacteries , and the Gnosticks their Gems , as Amulets and Charms to secure them against the obligation of any Commands . From whence it comes to pass , that Saintship and the most prodigious acts of wickedness are easily reconcileable and consistent . And truly those that go beyond these , and grant godliness to include obedience to Gods Commands , yet are apt to halt and lisp here , and fall into another old Jewish errour , that if a man do any one thing well , it is enough ; in complyance with which , men chuse out a few of the easiest things to perform , such as least thwart their humour , or cross their interests , and the performance of these ( they doubt not ) will hallow all their other neglects . And from hence proceeds the straining at Gnats , and swallowing Camels , the Tithing-Mint and Cummin-Seed , but neglecting the great important things of the Law , because more unpleasing and difficult . It will highly concern us therefore , to settle such a Notion of Godliness , as may secure men against all these fatal mistakes ; and that we may do by expounding it so as to take in the whole matter of Christian Obedience , the whole Syntane of Duties , the combination of all those Vertues , which our great Master hath enjoined all his Votaries ; and which the sacred Idiom expresseth sometimes by Holiness , sometimes by righteousness , & sometimes by both . And I understand nothing to hinder , why we may not so understand and expound it here . For though I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is many times taken to import the true and right manner of Gods Worship according to his Word , in opposition to all Idolatrous Superstitions , and false Worships among the Heathens ; yet I know as well , that 't is oftentimes understood in a fuller latitude , as comprehending the whole duty of a Christian man. And therefore the Syriack Interpretor translates it here justitiam , and St. Chrysostome expounds it to denote vitam rectam , as well as sidem puram . Therefore may it well be called Godlikeness , endeavouring to be pure as God is pure , to transcribe the divine perfections , and Vertues , Truth , Justice , Mercy , and Charity , according to the utmost of humane possibilities . Upon which account I suppose it is , that holy men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Pet. 1. 4. And yet if we understood it here in the first and stricter sence , without much straining , it would draw in also this later , for certainly that man worships God best who obeys him most , and in vain do we the first if we neglect the latter . It is the Sacrifice of the just that pleaseth God , whilst that of the wicked is abomination . Even Nature hath taught the Heathen that the Sacrifice of the guilty person is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suel only to the flame , but not at all acceptable to the Gods ; and it is known to have been a common speech among the Pythagoreans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Our persons by godliness hallow our gifts , and not our gifts our persons . And now I will suppose you have the full import of this Apostolical direction , which though given to Timothy , may yet by a just and warrantable Analogy , be extended to all Clergy-men after him , enjoining them the exercising themselves to Godliness . There are two Instances in which the exercise of this is required of us ; and when I have acquainted you with the reasonableness of its being required in both those , I have finished the trouble ● intend your patience at present . The two Instances I mean are these . Our publick Preaching to others , and our own life and conversation with others : endeavour by thy Doctrine to plant and promote it in others , and be sure to practise and exercise it thy self . 1. We should earnestly endeavour to plant Godliness in others by our Doctrines , making this the great end of all our Preaching , designing all such our publick discourses towards the implanting of true holiness in our hearers . 1. For first of all ; this is certainly to do them the most real good . That the great interest of Souls doth depend on holiness , and , that the happiness of them is not attainable without it , is a Truth so clearly asserted , and so frequently attested in the sacred Canon of our Faith , that I dare take the confidence to tell any that doubts of it , either that he 's wholly a stranger thereto , hath very little conversed therewith ; or else hath taken a great deal of pains to misunderstand it . And doubtless it requires some considerable industry , for a man so far to debauch his Conscience , as to be able to withstand clear Convictions , and to suspend its assent to such clear and evident assertions of the Almighty . And truly though a man came to consult the divine Revelations , with some considerable prejudices , and prepossessions contrary to this truth ; yet a sober person would think , he would meet with so many , and those so plain and express assertions of it , as were abundantly able to chase away all those prejudices , and irresistably impress a sense of it upon his Soul. And certainly he that but reads over Heb. 12. 14. James 2. latter part of that Chapter , 1 Epistle of St. John , part of 1 and 2. Chapters , or several sayings of our great Master Christ Jesus . as Mat. 5. 17. and 20. and many others , the time would fail me to recount all , in which this truth is so plainly and beyond all possibility of any rational doubting asserted . I say he that reads over all these , must needs labour under some strange fascination , if yet he be able to doubt of , or question it . Nor is this only the way to secure them an eternal and future , but also to enstate them in the greatest present bliss . Give me a man that dare set up any one thing whatever to vye with the present felicity of being holy ; I will dare to tell him , that it is so far from yielding a man any true happiness , that it is not able so much as to secure him from being miserable ; it cannot yield him so much as the privative and meaner part of bliss . And indeed we need not consult the Ephod for this truth ; even the Heathens themselves ( as bad Masters as they are ) yet will clearly teach us this Notion . I will not suppose any of you so unacquainted with them , as to waste time in summoning their sayings to attest this , only let me hint this to you , that these sayings , are not only some Rhodomontades of the Stoicks , but even of the soberest among them . Therefore did the Pythagoreans represent vicious men , as placed upon a restless rowler , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the very expressions in the golden Sayings . And indeed it were a very easie task rationally to demonstrate this , in any of the gay Phantasms , and admired Felicities of the World , that take them separate from Godliness , and they have not that lesser part of felicity in them , viz. the making their possessors not miserable : while on the contrary Godliness hath the honour to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And besides the certainty of its future glory , is retinued at present with that joy and peace , and serenity of Soul , that he only knows that is the happy possessor of . And certainly then it will by a very easie consequence follow , that he least pursueth the intendment and design of his holy Calling , that endeavours to be serviceable to his people in their greatest interests , and levels all his aim at this great mark , the bringing them to understand and comply with the great end of their Religion , and the transcribing and imitating the divine perfections of that God , whom it obligeth them to adore . And while others have other Rules to judge the excellency of Preachers by , their measures certainly are very false and precarious . Socrates ( we know ) was deservedly judged the wisest of the Athenian Philosophers , for this very reason , because whilst others imployed themselves only in aery Speculations ; he only bended his study to the bettering mens lives , and healing the Immoralities of humane Nature . And doubtless that Preacher deserves the greatest praise , who most closely pursueth that great design , while a great many others ( its easie to signalize too many ) must sit down in much lower rooms . And truly what that good man said of the great disputers , may too truly be spoken of some great Preachers amongst us . It is just cause of sorrow to see men so serious and yet so trifling , a very wounding spectacle to see these great Heroes ( like Hercules at the distaff ) so degenerously employed , and to find those that were designed by Christ for Fishers of men , entertain themselves and others too only with picking up shells and pebbles on the shore . Nor is it much wonder if these men take up the Disciples complaint , we have laboured all night , and taken nothing . The great Eulogium is to the faithful Servant , and shall in vain be expected by him , that 's treacherous to his trust ; and the shining as Stars in the Orbs of Celestial Glory , will only be the happy lot of those , who do ( or at least cordially indeavour to ) bring Souls to righteousness . 2. This is one of the most probable expedients , to retrieve the true and ancient Christian Religion . He that but soberly considers what Christianity was in its Primitive State , will ( like that good man of old reading over our Saviours great Sermon ( Aut hoc non est Evangelium , aut nos non sumus Christiani ) be forced upon this conclusion , either that was not true Christianity , or this which now bears that name , is not : and because he is assured that the first was true , therefore infers that is spurious and counterfeit . Time was [ B ] when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were the characteristick notes of the true and degenerate Members of the Church ; that of the first and this of the latter , and holiness of life was the true signature of a Christian . Non magna loquimur sed vivimus , was then the Christian Motto . And that pristine honour that She was so happy in , even to the envy and silence of all opposition , was acquired by the Piety and Holiness of her Votaries . A Christian was but another name for a vertuous good man , and the lives of Christians verified these to be Synonoma's . But alas whoso views the Religion now on foot , will easily discover its great degeneracy . That lay in the Heart , from whence it imparted life and vigour into all the active members ; while this resides only in the Brain , and seldom descends lower than the Tongue : from whence proceeds a kind of a spiritual rickats , the head swells , and grows large and tuberous , while the active members are void of strength , and dwindle away into an unactive leanness . There is none that makes it his business to do good now ; yea we may with the Psalmist repeat it , and say scarce one . An empty formal Notional Religion is that , men content themselves withal . And while a few Ceremonies and Appanages of Religion , are so eagerly controverted , you see very few contests about the life of it ; we can see men with great Zeal and little Charity mannage controversies about the little things , but can discover no lists for the agonistick Contests in Godliness , or if there be any , can discover no Contenders in them . It is too obvious to need much insisting upon , that men consult their Passions and Interests and Inclinations in chusing their Religion ; and let these alone to provide for themselves ; be sure , while these are the Electors , the choice will not be very uneasie . Never fear , there will be nothing of difficulty , nothing of painfulness , no austerity in these mens Religion . The mortification of a beloved lust , the amputation of a dear Member , the restraining of a sensual Propensity , are lessons which their Religion will never go about to teach . St. Peter shall be their Apostle , but 't is in the worst advice that ever he gave , Master spare thy self , consult thine own ease , God is a better Master than so . Hee 's the Prophet for these people , that speaks smooth things unto them . And I need not tell you how many secure the peoples favour , by indulging and complying with this humour . Tell them fine stories of Christ , of the Freeness of Grace , &c. and so become adored by their Proselytes as so many Apostles , while the degeneracy of Christianity is these mens great Guilt , and in a great measure owes it self to their Doctrines . 3. There are very few means more likely to stiflle and quench those various Sects and differences that there are amongst us . And that not only upon this account , because Godliness is so contrary to , and destructive of all those humours that occasion and feed these distempers . Though it hath been seen that this hath been pleaded to justifie most Schisms , and Holiness hath been the Banner under which each Faction hath pretended to march ; which lets us see what gross fallacies men put upon themselves , so as to be able to imagine , that Piety can be the true Ensign of a Schismatical Faction , and the holy Bible and Sword in the same field true Heraldry ( the Solecism , not long ago , of the Scotish Reformers ) . And yet every man that can but consider , can tell you that nothing can be more contrary to Godliness , than giddy Factiousness . And that upon other scores besides what I have hinted . It 's true , if men study to bring the people to Godliness , they endeavour to bring them to that which is contrary to Pride , Covetousness , and Convictedness , which are the three great Parents and Origines of Schism and Heresie ; and so go a direct way to destroy these . But besides these , the conduciveness of Godliness to the destruction of these is apparent upon other accounts also . 1. For first , it is most certain , that mens intermitting of sober and regular Actions ( such as Godliness engageth unto ) is the ▪ readiest way possible to fall into wild , extravagant , and exorbitant ones . And that Idleness is one great Cause of Factiousness , hath been so fully and clearly demonstrated by one ( whose goodness or humility I know not which most to admire ) that I should but go about to correct Apelles , should I add any thing to fortifie the Demonstration : It is while men sleep that the envious man sows these tares , and ( as a learned Prelate of our own hath long since observed ) The laborious Bees pass safely by those tempting Bottles , into which the idle Wasps are easily seduced . Let men but resolve upon Holiness , I 'll secure them , they shall find enough to employ themselves about , be they as active as they will , or can be ; they shall have no time for Idleness , and consequently no leisure to admit those pests that follow it . 2. Besides secondly let us do this , and by Gods blessing upon our endeavours , we may rob these dissenters of their most popular and plausible Argument against us . You cannot but know the stir that hath been made , about communicating with wicked men , and the danger of joining with mix'd Assemblies . Men have hunted for Purity 'till they have lost all Piety , and the sight of prophaneness in some professed Members of the Church , hath made the readier way for the admission of that Apostolical Precept ( though in a mistaken sense ) Come out from among them my people , and be seperate from them . But now this course is the ready way to beat the Enemy out of this Hold : For while by Holiness appearing in us , all men should be forced to confess that God is indeed among us , we should let those all see the vanity and wickedness of those , that cry out of a necessity of seperating from us . 4. Let me add one inducement more ; this will be the most effectual course we can take , to perpetuate our Religion , and procure the divine protection of that Church , whose hedges seem now broken down , and her self exposed too like an Orphan . It is a Maxim of Solomon , That length of days is in the right hand of holiness , and in her left hand riches and honour , and 't is as applicable to Societies as to single men : As the Pillars of a Nation so of a Church too are supported by Righteousness , and without that commonly in a little time crumble to nothing . The Jews tell us , that in the second Temple , which lasted 420. Years , there were near 300. High Priests , while in the former , that lasted within 10. Years as long , there was a Succession but of eighteen ; and the difference they assign to arise from the Piety of these , and Impiety of those . You have an excellent Discourse to this purpose in the late famous Bishop of Down . I cast in this enforcement now [ B ] a little the rather because of the time ; there seems to be silence and amazement in this our Heaven now , I pray God it may be but for half an hour . Who knows but we may be within the prospect of that time , in which that Church which hath been blessed with so many miraculous resurrections , may draw near a final expiration ? God Almighty avert the Fate , and change the Prognosticks ; but certainly there never was more cause , to take up the Psalmists Prayer ( and there is no means likely to cause its speed , but Holiness ) Arise O Lord maintain thine own cause , remember how the foolish man blasphemes thee daily . Give me leave to conclude my Ecclesiastes much what as Solomon doth his . Fear God and keep his Commandments , for this is the whole duty of man , and the endeavouring to bring men to do this , is the whole duty of the spiritual Man. And when that great day of Revelation shall commence , in which every secret thing shall be brought into judgment , he that hath most studiously pursued this design , will certainly be acknowledged by our great Master for the most faithful Servant . In this first sence therefore , Exercise thy self unto godliness . 2. But that 's not enough ; therefore secondly be sure also to exercise thy self unto Godliness ; shew it forth in thine own life and actions ; think not thy duty done , when thou hast commended it unto , and pressed it upon others , but be sure endeavour it to thine own Soul : let it be seen in thy living , as well as heard in thy Preaching . This is the second Reference ( you may remember ) I made of this Precept to Timothy ; and give me leave to urge a Consideration or two to enforce it . 1. And first , Let us ( I beseech you ) consider that we have Souls as well as other men , whose Salvation ought to be as dear , and whose damnation certainly will be as terrible unto us , as other mens can be to them , or us either . And certainly it is a very wild Charity , that prompts us to endeavour other mens Salvation , and wholly neglect in the mean time our own . Certainly [ B ] it would be but a poor relief to a man in Hell , to think that he hath been instrumental in saving others , but rather be the greater aggravation of , and cause him more virulently to curse his own Folly , in neglecting his own welfare . What 's that Sheep profited by Cloathing others , while it self goeth naked ? or what comfort finds that filly Worm in its death , who hath extracted its bowels to make others fine and gay ? Who but a madman would seek to build a fortune unto others upon the ruins of his own House ? and I am sure he is far enough from the temper of an Apostle , who when he hath preached unto others , will not take care that himself may not become a castaway . Either therefore say thou hast no Soul , or the Salvation of it is nothing unto thee , or else that it is attainable upon other Terms and Conditions than that of other men , or else exercise thy self unto godliness ; and do this , because thou canst not say the first , and art unnatural if thou say the second , and hast no reason to think the third . 2. For secondly , Know that thou art obliged to Holiness as well as other men , nay by stricter Rules too than they are . Thy Salvation is not only not attainable without Holiness , any more than another mans is , but requires a greater measure of it , in order thereto ; and thy negligence may cast a greater grief upon thee , than another mans upon him . I will not urge this from the greater measure of knowledge , that thou art supposed to have above them ; though that alone will fix the guilt faster , and make the stain deeper , than it will on another , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ himself hath assured us will be such a mans sad portion . But I would rather argue this from the Consideration of that sacred Function , we are honoured withal . Our very Orders ( you know ) are called holy ; the very Bells of Aaron alone will ring him this note . I have chosen you out of the World ( saith Christ to his Disciples ) and surely then such are to be seperate in their Lives as well as Office , and a horrid guilt it will be for these , to be conformed to it . Certainly , those that are Stars in Christs right hand , must either shine bright , or else they will sully their Master's Glory , and be cast thence with indignation and scorn . While other men that are wicked , do yet retain the name of men ( though Fools or Mad-men ) it is worth our observing , that sin in these is a perfect Exanthropie , and causeth them presently to commence Devils . You may see this in two Speeches of our Saviour himself , have not I chosen you twelve , yet one is a Devil ? meaning Judas . Nay when St. Peter himself becomes scandalous , and tempts to evil , he is rebuked in no milder terms than , Get thee behind me Satan . The Corruption of the best is always the worst , saith our old Maxim , and 't is as true in Morality as Nature . It was therefore excellent Advice , which the lately mentioned Bishop gave his Clergy . That every Minister should judge of his own duty , by stricter Measures , and severer Rules , than he doth that of his People . And truly it were a very easie task to instance in many things , that in the Laity are tollerable , which would carry a very dangerous appearance in the Clergy , and be too liable to misconstruction . 3. This will be the likeliest way to render thy Preaching Holiness unto others , effectual unto its blessed end , and thy failing here , will be sure to frustrate thy endeavours there . It is even a common-place Truth , That man is Minical , and regards Examples a great deal more than Precepts ; there are enow have told you , that a Preachers good Example is his best Homily , and his good Life his most prevailing Sermon . And if that Maxim of Chrysostom be true , that good Works convince more than Miracles , than certainly that Preacher that desires any fruit of his labours , must acknowledge himself under the strongest obligations imaginable , to be critically careful how he liveth . As Religion hath no more powerful argument for it self than the piety of its Votaries , ( for that Fountain must needs be clear , whose streams are so ) so truly no mans exhortations work so powerfully upon us , as his , who is himself ( we see ) affected with them . Quae agenda docebat ipse priùs agendo premonstrabat , was the commendation of one of our English Saints , and ought to be ambition'd by every Preacher . Alas ! as the command of that Captain wakes coldly , who only cryeth go ; in comparison of his , that saith Come ( ignave venire te Caesar non ire jubet ; ) so men little attend to those Preachers , that bid them go in the paths of Holiness , in comparison of them , who go before them themselves . It 's the language of an Egyptian Pharaoh , Go ye and serve the Lord , the language of Canaan , is O come and let us , and which of these is more likely to prevail on man , less than a Prophet may easily foretel , and that upon very rational grounds also . For why should any man think that his exhortation should prevail more with me , than himself ? or hope to perswade me to practise that ▪ of which I see him wholly regardless ? What more compendious course can he take , to cause me to mistrust the truth of all his Arguments , and suspect them for Fallacies , be they never so specious , only because I see they have no Faith with him ? Who regards a drunken mans Exhortation to Temperance ? or believe that himself thinks that necessary , with which he makes bold so constantly to dispense ? In vain shall you endeavour to perswade men , you are serious in pressing those Duties on them , which you make no Conscience of performing your selves ; nor will men ever think those Duties practicable , that are wholly disregarded by those that preach them . It was therefore an advice worthy of an Apostle , which is given to Timothy in this Epistle , Take heed unto thy self , and to thy Doctrine ; and certainly the former is of as great necessity as the latter , nay necessary in order to it ; that thy Doctrine may not miscarry , be sure take care of thy self : for thy loose neglect of thy self , will be sure to frustrate the design of thy Doctrine . Upon these accounts therefore be sure to exercise thy self unto godliness . What Censures then can be too severe for these men , when prophane and profligate ? I hope there are not many , but those that are , are so many too many . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all the Petition I make for them . And I hope we are not yet in such sad circumstances , but that it may be granted , if the Church may not judge them without , yet she may be permitted ( I hope ) to govern and correct ( when need is ) her own Children . Give me leave once more to speak my thoughts before you ; the Church of Englands Honour will never throughly be vindicated , nor her Clergy's Reputation cleared and asserted , 'till this course be effectually followed . And ( I doubt not but ) every good man is sensible of this , and will add his suffrage to the conjecture . I conclude therefore by beseeching you [ my B. ] to suffer the word of Exhortation . Let us all combine together in this pious resolution , of exercising our selves unto godliness , and contending each man to exceed his Brother in it . Our Contentions here will ( I am sure ) be warrantable , and our neglect inexcusably culpable Providence hath cast us upon afflicting times , wherein many eagerly hunt and gape for our destruction , and who knows but God intends it as an essay of our faithfulness ? That vindicating our Religion , the asserting our own Innocence are only to be effected by this method . Our failure will put a Sword into our Enemies hands , and make us accessaries to our own ruin ; while our care will shame the malice of our detractors , and put to silence all gainsayers . I speak to wise and good men , that are able to judge what I say . And therefore I speak so little to these things , which indeed it is a task , not to enlarge upon . But I conclude with the Psalmists Prayer ; Let all thy Priests , O Lord , be cloathed with righteousness ▪ and then shall all thy Saints shout for joyfulness , Amen . Now to God the Father , &c. FINIS . Licensed , April 9. 1673. Roger L'estrange .