Letters on several subjects with several other letters : to which is added by the publisher two letters, one to the Reverend Dr. Sherlock, Dean of St. Paul's, and the other to the Reverend Mr. Bentley : with other discourses / by Henry More ; publish'd by E. Elys.

LETTERS On several SUBJECTS, By the late Pious Dr. HENRY MORE.

SIR,

YOUR very kind, and elegant La∣tine Letter, together with your pious and well-stated Thesis, touch∣ing the extent of Grace and Salvation, I receiv'd by Mr. D.—a good while ago. You'll excuse my so long delay of returning you thanks for that undeserved respect you have done me in them both: For my hands being so full of business, and being of opi∣nion, they might require a longer and more ample Answer than I find now fit to under take, made me defer my writing till now. For

as for your Thesis, truly I think that you have hit the mark therein, and have as per∣spicuously as briefly coined the Truth there∣of; tho it may be, I may be thought no com∣petent Judge, who my self have publickly declar'd, That besides the Elect in a Calvi∣nistical sense, there be others also in a capa∣city of Salvation, of whom, some I believe, obtain it, others fall short of it, through their own fault. As for my part, I think you have made a judicious choice of the Character of such, viz. They that believe that the Gospel of Christ is true. For God has put into their hands such a Talent, and is so ready to assist his own design, if they be not wanting to themselves, that I do not doubt but the work of Salvation may go on in them also, and take effect, tho they be not absolutely, and irresistibly determin'd thereto.

This is all that I think requisite to return touching your Thesis, and to your extream∣ly kind and complemental Letter, only that I am

SIR, Your really Affectionate Friend and Servant,

C. C. C. Decem∣ber 10. 67.

Hen. More.

SIR,

I Have receiv'd yours of May 3d. 1668. but no other Letter before it since mine to you. I am glad that any things of mine

do you any service or pleasure, and most of all that those that tend to the Sanctifi∣cation of the Soul in the Body. If we hold that such a Soul when she is out of the Body, or that Body is dead, is in a state of Happiness, and Joy; it is very indiffe∣rent to me what people think of the Modes and Circumstances thereof. That you keep so sincere a Conscience as you describe; it is a constant Feast in the midst of any bit∣ternesses from without. Your free and sin∣cere acknowledging of whatever Good you meet with, is a right Dove-like temper in you, but your defying of the contrary, be∣cause it may needlesly provoke, may have less of the Serpent in it, than is lawful, or, it may be than commanded. Our Saviour joyns both. And it's pity that so kind a heart should expose it self to any needless troubles: I am heartily sorry to hear you are subject to Apoplectical Distempers. Observe a constant care in Diet for Meats and Drinks, as to quantity and quality, that they be moderate, and a guard upon your self, That you be not too much transported in mind, which inflames the Spirits, and spends them, and so makes Nature subject to flag, and makes the Principles of Life vapid: This caution I conceive, is as material as can come from one that is no Physitian. There was a good generous Christian Strain in the Verses at the end of your Letter; and there was another such chain of Verses, which Mr. D.—sent to me as from you, which

was very good. For both which I thank you, and remain

Your Affectionate Friend to serve you Hen. More.

C. C. C. May 9th. 1668.

* DEO OPT. MAX. 1666.

1.

THe Paths thou leadst me in are those, Which few, or none have trod before; But though they are beset with Woes, I'll ne're go back, I'll ne're deplore.

2.

But chearfully I'll walk alone, And trample on the World's proud Head: He wants not a Companion, Whom, GOD, the surest Guide, doth lead.

SIR,

SINCE I receiv'd yours, I have been so unexpectedly busy, that I have not had the opportunity before now to write an Answer. And I am even now upon a Journy, and something streighten'd in-time; but so much I must take, as to signifie to you, how sensible I am of your Affection to my self; tho I have had no occasion to oblige

you, but that which is the main, to congra∣tulate you, for that Grace of God which he has shew'd you, in bringing you into so lively a sense of the best things. There is nothing better than what you drive at in both your Greek and English Poetry. Love or Charity, joyned with Humility, is the most heavenly Disposition that the Soul of Man is capable of: and the second, as it will ballast the first well, and prevent all the danger of over-much Rapturousness, so it will direct the efficacy thereof to all useful services towards Mankind, and especially such as are incumbent upon any Duty of Place, or Calling. Peter, lovest thou me? feed my Sheep, &c. Which makes me con∣ceive that Flock happy, that have for their Pastor so excellent a Soul, so invigorated with that which must needs stir up all men to do their utmost for the Salvation of o∣thers, and to serve them in whatever good they can. I am abruptly taken off by com∣pany, and have only time enough to tell you, That it is thought that one Mr. Hal∣lywell, once Fellow of our Colledge, is the Author of Deus Justificatus.

This is all for the present, but that I am

Your Affectionate Friend and Servant, Hen. More.

SIR,

I receiv'd yours a week or two ago, tho I have had no time till now, to signifie so much to you. The last time I wrote to you, I wrote also to Mr. D.—but I have heard nothing since from him: I wish he be well. I superscrib'd my Letter as heretofore. It's pretty you should light on a Tetrastick in Greg. Nazianzen, so like my 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which upon receiving your Translation of my 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without Translating that, I one morning turn'd into English thus, as near as I could.

Nor whence, nor who I am, poor wretch, know I: Nor, O the blindness! whither I shall go; But in the crooked Claws of Grief I lye, And live (I think) thus tugged to, and fro. Waking, and Dreams all one. O Father! I own Tis rare, we Mortals live i'th Clouds like Thee. Lyes, Toyes, or some hid Fate us fix, or move: All else being dark what's Life, I only see.

Your Youthful Poetical Fire, you see, trans∣fuses a little warmth into my old Blood. Your Translation, both Latin and English, is very well; and indeed, your divine Solitude is Excellent. These Expressions, as they are the Emanations, and transient Effluxes of a living Fountain in a man, are both the effects and evidence of that divine happiness the Soul is capable of, even in this Life. I am some∣thing solicitous that I hear nothing from Mr. D.—that he should not be well. When

you write to him, I pray you tell him, That I writ to him the last time I wrote to you, and send me word of his Health. I am

Yours Affectionately Hen. More.

C. C. C. Feb. 12.

Greg. Naz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Quis priùs ipse fui, quis sum, quis ero{que} nec ipse Novi, nec sophiae me quo{que} laude prior. Sed vagor huc illuc caligine tectus opaca, Nil horum, quae mens nostra requir it habens.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Unde huc adveni, vel quò Miser ipse recedam, Vel quis sim, diris tenebris mens obsita nescit.

Huc illuc Agitant vario fata horrida motu: In vivis remanens vix possim cernere vitam. Somnio sic Vigilans. O Iupeter! O Pater! Euge! Sunt etiam Nebulae nobis Habitacula! Nugas, Falsiloquos homines, & inania nomina rerum, Haec solum in Vitâ memini vidisse misellâ.

I know not whence I came, nor what I am, (O wretched blindness!) nor to what I tend, But scratch't, and torn with Sorrow, Pain, and Shame, I seem to live; a thousand woes me rend. My waking thoughts are Dreams. O Father Iove How brave is this! ev'n we live in the clouds! Lyes, Fancies, Cheats, their strength in us do prove, But all good things the Night of Error shrouds.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Luminis Aeterni Radius de Culmine Coeli, Elapsus Coelum (quanta haec sunt gaudia!) Spiro. Flammigeris Alis rapidè me tollit in Altum, Sanctus amor: verâ{que} animus Bonitate potitur.

Vanida diffugiunt cum tristi Somnia Nocte, Et circumvolvit nos lux super Aethera fulgens. Alma Fides, Sapiens, Fortis, Divina Voluptas, Vita est: sed reliquis, Quantum est in rebus inane.

NOX & tenebrae, & nubila, Confusa mundi, & turbida, LUX intrat, albescit Polus, CHRISTUS venit, discedite. Prudentius Hymn. Mat.

Beam of eternal Light, from Heav'n I came; And (O the pleasure!) unto Heaven I go: Now Love infolds me in its Tow'ring Flame, I truly live, my thoughts with joy o're-flow. Farewell to Night and Dreams. Th'eternal Sun Doth us surround; true uncreated Light: Faith, Wisdom, Joy and Strength, our Race to run, Is Life: but all things else are Death, and Night.

DIVINE SOLITUDE.

1.

BLest Solitude! in thee I found The only way to cure the Wound Of my perplexed Heart. Here I escap'd the Worlds loud Noise That drowns our Blessed Saviours Voice, And makes him to depart.

2.

Whilst thus retir'd, I do attend Toth' Words of my Eternal FRIEND, How my Heart leaps for Ioy! Love and Rejoyce, says he; but know, There's no such thing as Ioy below, The Pleasures there destroy.

3.

If thou wilt Creatures love, be sure Thou keep thy▪ heart in me secure: Know that I'm ALL IN ALL. Then whatsoe're those Creatures prove, Thou never shall repent thy Love; Thy Hopes shall never fall.

4.

Thou shalt still have thy Hearts desire, And sit down by th' ETERNAL FIRE, When e're thy Heart grows cold. But when I see a Friends deep Grief, I'm griev'd methinks beyond Relief; This Grief no Words unfold.

5.

If thy griev'd Friend will love, says He, In dark Affliction he shall see The nearest way to Bliss. But if he mind the Worlds fond Toys, And take the Sport of Apes for Joys; He's not thine, thou'rt not his.

6.

And thus we talk, my LORD, and I: So do I live above the Skye, Though here I move and breath. And when this Vapours gone, I shall Enjoy to'th full my ALL IN ALL, Not Die, but conquer Death.

SIR,

SInce my last to you, I have receiv'd four Letters, and a Book from you———————The other next to this, mentions the Di∣vine Dialogues, and takes occasion from those plain Hymns at the end of the Dialogues to fly aloft into an higher strain of Poetry. I wish that Book may have so good effect as your Muse Prognosticates. Your kind Letter dated in December, again mentions the Divine Dialogues, and does more confi∣dently challenge me for the Author of them, than the former. And indeed, I am so ge∣nerally suspected, that I am fain to let it be so. I am glad they have so much gratified you in the reading; the three first Dialogues are more universally accepted, but the two last bear too much upon Prophecies, which are not according to the gust and mode of this present Age. Whereas notwithstanding, they that complain of the uncertainty and obscurity of that Subject, are too ordinari∣ly drawn to give assent to such things as

have not any thing near the like coherence or evidence. But every Creature will go in its own Tract. Your Reflections upon Hu∣mility and Rapture, are very useful and judi∣cious. And he that improves his sincerity to the utmost will find his way through all without a Monitor. I am glad you are so well satisfied with the Discourse of the grounds of Faith. I must confess, it seems to my self firm, and solid.————I suppose you receiv'd mine, wherein I gave you an account of the Author of Deus Iusti∣ficatus. No more for the present, but that I am,

Dear SIR,

Your Affectionate Friend to serve you, Hen. More.

SIR,

I Receiv'd yours of Ian. 9. a pretty while ago, but had not leasure to return An∣swer till now—————————in such cases it is most rational to rest in the determination of Providence, and to keep a mans Affections free from all things, and knit them only to that ONE, whose due they are, That what a mans Arm is to his Body, that his whole Soul and all the Powers thereof may be to the Sovereign Good, inseparably united thereto by a kind of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Arm is to the Body, that not enduring to be disjoyned from the Body, will let its hold go from

any thing rather than endure that Peril and Pain. So whatever we lay hold on by our Affections in the things of this World, we are ever to be free in that grasp, and not let them grow to the Object, but be in a readiness to let go, and keep our own li∣berty entire for the only service of the So∣vereign Good: And in good earnest to endeavour to die to all things of this world, and the allurements thereof, and to seek our satisfaction in that One that is above all, and affords more pleasure than all the things of this world. But if a man be not fully Master of his Body and Complexion, it is impossible but it will shew him many a slim Trick: For so far forth as we are subject to the suggestions of the Body, we are captivated in Fate and Ignorance, and must be exposed to the Impostures and Mockeries of this vain World, and fall so far short of the desirable liberty of the Sons of God. Wherefore discreet Devotion, and accurate and continued Temperance is ne∣cessary to all such as have a desire to avoid these Snares. I am glad the Divine Dia∣logues prov'd so seasonable and serviceable to you. It was a pretty Curiosity betwixt you and Mr. Baxter; but I think you would do best not to trouble your mind with such Notions, as, though true, are not necessa∣ry. But I on the other side, much wonder at those that are so loath to admit, that the administration of Gods Providence is accord∣ing to what is best, unless they choose ra∣ther to reproach God than acknowledge

their Ignorance in the Excellencies of his Providence; but measure things according to the shallowness and narrowness of our own Light or Thoughts. You intimate some Exceptions of men against the Pro∣phetick part of the Dialogues, which I won∣der not at; many having neither a Spirit nor competent patience to consider such things: but if you think good in your next to send me their most considerable Objections, and from what sort of men they are, it will not be unacceptable. That you are so much concerned in the Doctrine of the Power to become holy, &c. I am glad to hear it from you: Belief is but the first step; and if men will not so much as embrace that, nothing will succeed. According to thy Faith, so be it unto thee, saith our Saviour. It is the Hypocrisy of the World, that they are loath to have the blame lay'd at their own doors, that they are not so good as they should be. But they that have this Belief with Sincerity, it is a great Cordial unto them, and will assuredly carry them very effectually to perfect Holiness in the fear of God. In which Noble pursuit, I wish you and all Men good Success, and abruptly take leave, and rest

Your Affectionate Friend to serve you Hen. More.

SIR,

THis is only to inform you, that I have since my last to you receiv'd your two Books, one for Dr. Cudworth, and the other for my self. The Doctor will find time, he says, to return you his thanks himself, as I do for mine, which I read over with a good relish. I have also re∣ceiv'd your last Letter, and am glad that you feel your self with that satisfaction set∣led in your own Element. Your Resoluti∣tion of managing your Province, there is sober, christian, and laudable, and you will find every day more and more the comfort of it. That God would be pleased to con∣firm you and prosper you in so good a way, is the hearty desire of

Dear SIR,

Your Affectionate Friend to serve you, Hen. More.

C. C. C. Iune 7. 1681.

SIR,

I Suppose yours of August 16. was the last you wrote to me, which therefore being above two months ago, and you hearing nothing from me all this time, you may easily surmise your Letter miscarried, or that it is a miscarriage in me, that I

have been so long silent: But I have been so hurried from one thing to another, that I knew not how the time went, and scarce believ'd this to be your last Letter (when I sought it ought amongst many others) by reason of the oldness of the Date. But having perus'd it again, I found it was the Letter I had not yet answer'd. And it will not be easie to make an answer proportio∣nable to the kindness and seriousness there∣of: That you find so much satisfaction and pleasure in the reading my Writings, is no ungrateful News to me, it being the only end (so far as I know) of writing them, to gratifie others for their good. All that I have writ being reducible to those grand Queries of the Wise man: What is Man, and whereto serveth he? What is his Good, and what is his Evil? As I have particu∣larly shewn in my Proefatio Generalissima. And so few concern themselves in this kind of Knowledge, that I cannot hope to have many perusers of my Writings in haste. You shew your Sincerity as well as Judg∣ment, in giving a due value to that useful point, touching Faith in the Power of Christ's Spirit. There is nothing of more conse∣quence than to be firmly fixt in that Belief, that all sin, and corruption is conquerable through the might of the Spirit of Christ; till one be persuaded of that, No man will set himself to resist his Lusts to any pur∣pose. And according to the weakness and smallness of their Faith, such is their pro∣gress: As for what is past, and the Opi∣nions

of Men, I think it most advisable not to trouble your self with them, but to press on toward the mark of the high Calling, whereunto we are called: Nor to affect high Raptures, or over-bearing inward Sensati∣ons, which may happen from too great an inflamation of the Spirits, but to examine our ardour of Love to Christ by what we do to his Members, according as Christ has signified to Peter, Lovest thou me more than the rest? feed my sheep, &c. Which I do not question, but you do perform in a good measure by what you intimate of the poor Girl you often visited in her Sickness; and continuance in your seriousness will carry your further, and further on in such good Offices. As for that Book you mention, I cannot do any thing but pro re natâ, and it's likely it will fall in course to me to do that, or some∣thing like it e're long. But there are many good Books in the world already, if men would with sincerity make good use of them. I am glad you are setled in your weighty Employment, to be Guide of Souls to Hea∣ven: In which, wishing you all good Suc∣cess, I commit you to God's gracious Keep∣ing, and rest

Yours, &c. Hen. More.

C. C. C. Nov. 5th. 1681.

Ad Authorem ENCHIRIDII METAPHYSICI.

NAturae Aspiciens vultum tu lumine claro Cernis in hoc rerum, fervidè amando, patrent Illis se praebet solis Natura Videndam, Diligere AUCTOREM qui Didicere suum. De Vacuo tantas gaudens componere lites Esse, quod Appellat Plebs Nihil, OMNE probas. Scilicet Omnipotens Vacuo se complet in Ipso: Nam{que} hic ex Nihilo Rem sibi quam{que} dedit.

Ad Lectorum ENCHIRIDII ETHICI.

EXhibet in Parvis Liber hic tibi Maxima Chartis: Hic Totum LATIUM, Totae Pinguntur ATHENAe.

Ad Eximium Virum, HENRICUM MORUM Cantabrigiensem 1676.

UT tantos Veri causâ tolerare Labores Sustineas, Bonitas certè te summa replevit Lumine Inexhausto, quo cuncta reducis ad unum, At{que} adeo Ingenti studio requiescis in Ipso. Tot libris, Variis Vocum Complexibus, Illam Simplicitatem Animi Foecundo Numine Pleni Ex primis: Ideas tam Claro Pectore Rerum

Principio varias Sanctè deducis ab UNO. O quem te memorem! volitent tua scripta per orbem Terrarum: Nusquam lateant haec Lumina: Et Alis Angelicis homines Genius tuus excitet Omnes, Ut tibi consimilis, Pennis adiutus Amoris, Summum Quis{que} Bonum, Linquens Alia, us{que} Sequatur.

SIR,

SInce my last to you, I received your Ten∣tamen Theologicum, which is a pretty while ago, and perus'd it upon the receipt thereof, and return you my thanks for it. I like the Air and Spirit in it well. There was one; it lying on my Table, took it up, and read it over that very Afternoon, but said, That you wrote like a Quaker. And. I told him, That if all the Church of England-men were such Quakers, and all the Quakers such Church of England-men, the world would be well amended with us.————————————What you intimated of the admitting Ampli∣tude in Incorporeal Beings, I conceive you are right in, and I find an usefulness, if not ne∣cessity in some, to have immaterial Beings so represented; and the Schools themselves, tho' they speak so Aenigmatically, do really at the bottom imply it——————————I am so much taken up with the transcrib∣ing of the first part of my Enchiridion Meta∣physicum, that you must excuse this brevity

of mine, who am not in many words, but in truth

Your Affectionate Friend to serve you Hen. More.

SIR,

I Have receiv'd your melancholly Letter, and am heartily sorry that there should be that occasion thereof, viz. That the Young Lady should be so irrecoverably ill, and that her death should be so hazardous to her Af∣fectionate Mother. But as for your desiring of me to suggest to you what I conceive best for you to say to the Young Lady in your en∣deavours, to confirm her in her willingness to die: I do not believe I can suggest to you any thing but what either has, or will easily occur to your own mind. One thing is, she dying of a Consumption, her Passage will be in all likelyhood, very easy to her, which ordinarily makes Death more terri∣ble both to the dying Party, and the By∣standers. When she is once got into the other World, she being an innocent vertuous Young Lady, you may remind her, that there is nothing pleasing to her in this life, but the enjoyment will be incomparably more in the other. The Friendship and Socie∣ty of amiable persons for feature and converse, the beauty of persons of the other World insinitely excelling that in this, as much as the purest Star does a durty clod of Earth: And these, whose Persons and Aspects are so

lovely, it is the genuine eradiation of the life of their very Souls or Spirits, and they are as well assur'd of the Cordial Kindness they have one for another, and this at the very first entrance, as if they had been ac∣quainted many years together; nor is the affection of any Father or Mother to their only Child, more dear and sincere, than that of the Holy Inhabitants of the other World toward good and innocent Souls, that pass out of this earthly Body into the Condition of those heavenly Spirits, those Angelical Ministers of the Divine Provi∣dence, who are ready about the Godly when they die, to conduct their Souls to the happy place provided for them: As our Saviour himself has foretold us, In my Fathers House are many Mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go to prepare a place for you, I will come again, and receive you un∣to my self, that where I am, there you may be also. This Scripture handsomely opened, is apt to raise her affection to, and affiance in our Saviour, who exhorts us in these words, Ye believe in God, believe also in me, to have a confidence in him, and his Promises. And for her dying Young, you know that Greek saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Whom God loves, dies young. See the Book of Wis∣dom, Chap. 4. Vol. 10, 11, &c. The Vani∣ty, Wickedness, and Miseries we are inci∣dent to in this Body of Flesh, you cannot but think of. But if you could by chearful per∣suasions of the happiness of the departing in∣to

the other World, cause her to be pleas'd or desirous to leave this: I know not but it may contribute (her mind being thus chear'd) to the bettering the state of her Body, and help on a Recovery, if she be at all recover∣able. But no doubt, but whatever shall hap∣pen from the Providence of our gracious God will be for the best, to whose Guid∣ance and Assistance, I commend you, and rest,

Dear SIR,

Your Affectionate Friend to serve you Hen. More.

C. C. C. March 13th. 1684.

An Epitaph on the Truly Vertuous L. M. F. who dyed May 10th. 1687.

MAid, Wife, and Widow, she did always shew Her Business was▪ to give to all their due: To God, her Husband, and her Children dear, She gave her Soul, her Love, her constant Care: Her Husbands Death, of all her Children too, And ev'ry thing that mortal Men can call Woe, With Christian Patience she did undergo: On Earth she met whatever could▪ molest, To fit her Soul for everlasting rest.

In Solitudinem

Cui aliquot Mensibus assuevit priùsquam sibi, innotuit Praestantissimum Virum, Optimum amicorum, H. M. è Vitâ discessisse.

Scilicet Humani Generis consortia vito, Angelico ut valeam me Sociare Choro:

Arctiùs Amplector te nunc, Coelestis Amice; Nulla venit sine te Nox mihi, nulla dies.

In Somno Visa est Species Morientes Amici: Ah quanto Exardent Pectora Amore mea! Me placidè aspiciens Flammantem hac voce re∣pressit: Irruat in Mentem Passio nulla Tuam. ——POTERIS NEC MORTE REVELLI.

SIR,

YOurs of Feb. 29th. I have receiv'd, &c. There is no pleasure comparable to the not being captivated by any external thing whatsoever, but to reserve himself en∣tire for the service of God, and the Lord Jesus Christ. Your Judgment touching the drinking of Wine is true, and will stick with you the better, since it is built upon expe∣rience. Amongst your other Verses, I more particularly like that Distich:

I do but think my Friends are Good, but know My Love is good which I on them bestow.

That Faith and Belief in the Power of God to become holy, &c. it is the great Gift of God to you, that you are to acknowledge with all Humility and Thankfulness; for it is of main importance for the making a man good, and it is a sign of a great measure of simplicity of Spirit, that a man will own such a Doctrine; for it is a sign he seeks no

Excuses for the Evil he commits, but open∣ly lays the fault at his own door, and ex∣poses himself to the more severe and envi∣ous Censures of other men. But here a man must be sure to attribute all to the Power of God, and that not only rationally and verbal∣ly, but feelingly and sincerely, and to confirm the truth of his Profession by a most profound and exemplary Humility of mind and con∣versation. Whether it be in the Power of all men to believe this so important Doctrine, is a Question more uncertain; but the Belief theréof being of that great importance for holiness of Life, it is very ill done of any Man to oppose it. I wrote to our Friend Mr. D.—the last time I wrote to you, and superscrib'd it according to his direction, but I know not whether it carry'd my Let∣ter to him; if you know whether he has re∣ceiv'd it or no, and would give your self the trouble of sending me word thereof in your next, you would thereby oblige

Your affectionate Friend and Servant, Hen. More.

C. C. C. March 13th.

SIR,

YOur last Letter I have receiv'd, but your former long one, tho'I enquired after it at the Post-house, yet I cannot recover it. I am glad you and Mr. H.—are so well satis∣fied with my Expositions. I hope Mr. D.—

is well, tho you have not heard from him of late. Your chearful Paraphrase of my 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were enough to revive him. You have Translated it very well, saving your mistake in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which I intended; I truly Live, in Answer to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If you be so long in Translat∣ing one after the other, as I was in making of them, it will be some years. For I wrote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when I was Undergraduate, but my 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after I was Master of Arts. My Enchiridion Ethicum, with the Translation of the Greek, has been out these two Months at least. I am glad my pains are so well ac∣cepted as you intimate: it is the only reward I am sensible▪of. It is an excellent Text your Friend chose out of Ieremiah, and ve∣ry suitable to his purpose. I am glad you have your Health so well, and that you do so well bestow it. Your associating or not associating in the Circumstances you name, you must your self be judge of according as you find your self in a capacity to do good thereby, and receive no harm. A man must feel his way in such things. I see nothing amiss in that Passage of your Divine Solitude. There's a good lively strain in both your Paraphrases; but the English seems the more easie, and nearer to the Copy. I am much straitned in time, which has made me scribble so fast, and leave off so soon, and have a line or two to write to Mr. D.—to see if he will speak to his and

Your affectionate Friend and Servant, H. More.

C. C. C. Jan. 8, 1669.

SIR,

THe Year is expired, and yet I have not answer'd yours of the 9th. of October, which I hope you will excuse, especially I having now the opportunity of wishing you a happy New Year. I am glad my Enchiri∣dion Metaphysicum gave you that satisfaction. The Poetical Heat it stirred up in you is sound and good, and the Verses handsome: The other two parts of my Metaphysics will be less needful, when my Writings are Translated into Latine. In the first part, I have done what is most proper for me to do; in what follows, there would be but what either others or my self have said al∣ready: but if I live to publish my second Volume, viz. the Philosophical, no new thoughts touching this Metaphysical Subject, shall be lost; but I will contrive them in some form or other to go along with the Philo∣sophical Volume. I am now altogether taken up with Translating my Writings into La∣tine: If you see Dr. T.—again, I pray you remember my service to him. Dr. Bar∣row is a very worthy Person, and that Dis∣course you mention, very good and chri∣stian.——————That saying of yours, touching the eternity of the World, is as true as handsome, as my judgment is now: but heretofore I thought so much of the goodness and power of God, that I did not so much consider the incapacity of the Creature.—If it please God I

live to finish the present Task I am taken up with, it is likely enough I may write such a Practical Treatise in English, which I have long since call'd the Safe Guide; but whatever becomes of me, I doubt not but God will stir up those that will assist his true Church, and the main ends of Reli∣gion. Nothing more for the present, but that I am

Dear SIR,

Yours Affectionately Hen. More.

Jan. 2. 1671.

SIR,

I Have receiv'd yours of Nov. 10. I was so full of business that I was fain to de∣fer the answering of it till now. I told Dr. Cudworth what service his Sermon did you on that place of Scripture you mention: That saying of Plotinus you have pickt out with Judgment, it is very significantly ex∣prest; and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is that where∣with all men are in a manner always hur∣ried; scarce any attending to that which is more inward in the Soul her self, and truly Moral and Divine. Plotinus is raised to a great price it seems; I bought one when I was Iunior Master for 16 shillings, and I think I was the first that had either the luck or courage to buy him. As for my Latin Translation, my Theological Volume is now in the Press, and I hope it will be finish't within this year or thereabout. When this

is out, I intend, God willing, to set upon my Philosophical Writings to Translate them, which wiil excuse me the going on in my Enchiridion Metaphysicum. But I shall, I believe, in an Epistle give some brief Ac∣count of what I should have done, if I had gone on, whereby nothing new shall be lost. I pray return my affectionate service——wishing you both a chearful Christ∣mass, and an happy New Year: I take leave, and rest

Dear SIR,

Your Affectionate Friend to serve you, Hen. More.

C. C. C. Decemb. 27th. 1673.

SIR,

I Deliver'd your enclosed Book to Dr. Cud∣worth, after I had run it over my self; he returns his thanks to you for it, who has also run it over, but has not had lei∣sure to observe things so closely and di∣strictly, as to spy out those points you in∣timate that you differ from him in. I think you would do well, distinctly and expresly to signifie them to him, or me. I asked him about his Second Volume, but he says, He hath so many, both Colledge Occasions and Domestick, that he cannot yet tell when he shall be in readi∣ness to send the Papers of his Second Volume to the Press. I wish you all good success in your competition for your Lecturers place in St.

Clements, and should be glad to hear that you have sped. There's good, pious, and useful sense in your Verses; but that passage in which there is a Star, and refers to Gre∣gory the Great, is notwithstanding dark and obscure to me. Your Letter to the Chan∣cellor of Denmark, has things in it not un∣suitable to his Condition, and fit to be thought on in all Conditions: For he that makes it not his business to enlarge his own Will and Desire, is a real Prisoner in his inward Man, tho' his outward be free to go where he will. Whoever permits himself in any sin, or is captivated with any thing but the love of God and true Vertue, is his own Prison and Jailour. And in those things therefore every Man is sincerely and impartially to examine himself, and forthwith to break the Bands and Cords of whateverVanity he finds him∣self held with, and cast them from him, that he may become the faithful Servant of Christ, whose service is perfect Freedom. Thus with my kind respects—committing you both to Gods gracious keeping, I take leave, and rest

Your Affectionate Friend to serve you, Hen. More.

December 2d. 1678.

SIR,

I Beg your pardon that I have not return'd my Thanks for your civil and pious Let∣ter at this time, it being almost a Quarter

of a Year since I receiv'd it: But I have been much taken up in business, and have but so much leasure as to excuse my self. Your Citations out of Savanorola are perti∣nent and pious; and certainly he was a ve-Holy Man: But Picus Mirandulanus has dress'd up his Life, so that it looks like one of the rest of the Roman Legends. He knew more than those Times would bear, and 'twas his honesty and courage, that he would die in what he knew to be true. I am glad you find so much benefit in being persuaded of that main point of Faith, in the assistance of Christ's Spirit for the subduing our Cor∣ruptions. There is little hope of any pro∣gress in the ways of true Holiness without it. And they that have it possess a Jewel, if they make right use of it, and not enter∣tain it as a true Notion only, but as an in∣dispensable Principle of Life, that will re∣mind us perpetually, That it is long of our selves if we be not as we should be; for as much as we are assur'd, there is in readiness so powerful a supply of Strength and Grace from Christ, if we will sincerely set our selves to resist our Spiritual Enemies. As for the Query you put to me, I think you are a little too early in forecasting about such things: Let us speak what is true, and do what is just and righteous, and make it our business to kill, and consume all re∣mainders of Corruption in our Souls and Bodies in that condition we are, and God will give us Wisdom when the time of suf∣fering comes, to do what is most behooffal.

No man can give Advice at such a distance either to himself or any one else (I am sure I cannot) what he is to resolve of. But in general, the safest way is that in which there is the greatest Self denyal, and that no interest of his own stands in competition with the interest of Christ's Church and Kingdom. Thus commending you to God's gracious Guidance and Keeping, I take leave, and rest

Your Affectionate Friend and Servant Hen. More.

C. C. C. Feb. 2. 1681.

SIR,

YOurs of Iune 23d. came to Cambridge first, but in my absence from thence was sent me to London, which I brought with me hither again; but I have been in such an hurry of business both at London and here since my return, that I had no leasure to look out your Letter, and peruse it till now. I am glad you are so much gratified with my Philosophical Volumes. The Copies in Quires is my Gift to you; but if you will indulge so much to your own prone∣ness to lay out your mony that way, as to pay for the Binding, you may follow your own humour in that, if you be so minded. The same party that you say declared to that French Gentleman, that I wrote not satis terse, I have heard from other hands, that he has much commended my Latine

Style: So that these things are as mens Hu∣mours take them, and searce one of a thousand that can make shift to understand Latine are competent Judges of a Style, but measure things by the scantness of their own skill in the Tongue: As Theophrastus his Character of a Country man, in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is, touching his receiving Mony, that he would cry out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he had not the skill to discern what was current and what not. But for any little fidling 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where any such occur, I leave the Reader to mend, as I declare after the Syllabus Scriptorum, &c. to all the World. The Employment you hug your self in, is a very noble and weighty Employment; and if you see your Labour succeed in your hand, you need envy no man's Happiness, that fancy themselves in an higher or more splendid Condition; besides that, our stay here upon Earth is but for a moment: so that if men were not intoxicated with the unwholesome Fumes of the World, they would be asham∣ed of their so much stickling to get the most Counters, and Cherry-Cobs. These be Seneca's Pueri Barbati: And to avoid that Sarcasm, one would think it were the humour of the Age so universally to cut off their Beards, that such Stoics may not pull them by them. How one should be Affected in Divine Worship, your intimations are sound and right so far as I see; and your Study of condescending to the capacity of meaner people, highly laudable. And if you can engage Sir S.—to read over with you

that Manual you mention, and seriously to consider it, I hope with God's Blessing, it may do him much good. Your Poetry is handsome upon the Anagram of the Name of the Gentleman's Father: But still I ad∣vise you to heat your self no more than needs must. With my commendations—committing you all to God's gracious keep∣ing, I take leave, and rest

Dear SIR,

Your Affectionate Friend to serve you Hen. More.

C. C. C. Aug. 10th. 1682.

SIR,

I humbly thank you for your Accumu∣lation of Favours.——

RO. SHARROCK.

THese following Verses I Present to all Pious Readers, particularly to those who with me enjoy'd the Friendship of these Excellent Men, whose Names shall be esteem'd amongst the Learned as better than Pretious Ointment, through all Generations.

Reflections on a Passage in some Printed Ver∣ses, Entituled; An Essay of Friendship:

Thy Contemplation yields more Ioy Than all the Transports of the winged Boy.

1.

WHere Souls indeed united are Without the mixture of gross Sense; No Time or Chance their Ioys▪ impair, Advanc'd to Pure Intelligence.

2.

Wit, Learning, Beauty, Vertue, All That comes from GOD they quickly spy; Not only what Men here so call, But what's such in Capacity.

3.

They who Immortal Souls can love, Do All Created Beauty View: Since beyond Time their Thoughts still move, What they enjoy is always New:

4.

See, sprightly Youths, substantial Joy: What you pursue is but a Sliade, In Paradice your Thoughts employ, There Love's Pure Flowers shall never Fade.

Upon my being Recover'd out of a kind Apoplectical Fit, by a spoonful of Cold Water poured into my mouth, 1693.

BAPTISMAL WATER thus Revives Souls that by Sin have lost their Lives. My Soul and Body both Restor'd To Life by the Almighty WORD: I'th' use of Water I would be, My IESUS, so Devote to Thee, That from henceforth there be no Fire In me, but that which doth aspire To Heav'n above (from whence it came) In One Pure Everlasting Flame. Thus Water sprinkled on my Fire, Shall make the Flame still mount the higher, That the remainder of this Life may be No stay on Earth, but an Ascent to Thee.

My Reverend Friend,

I Receiv'd yours (and that enclosed) by the last Post, and this comes (with my love and respects) to return my Thanks. Though I know well enough that I have many Accusers; it was in you the part of a Friend to let me know what Crimes they lay to my charge. For my not visiting my Diocess, I have this to say: My great Age and many Infirmities disable me personally to do it, being now (within a few months) 82 years old. When I came to the Bishop∣rick, I appointed a Visitation, printed Ar∣ticles,

and sent them to the Arch-Deacons; but when I should have set upon that work, I found that I was not able to take such large Journies, and do the business which should have been done in them; so that upon the sense of my own Disability and my Friends Advice, I appointed my Chancellor and Commissioners to Visit for me that time, and writ a long Letter to my Brethren the Clergy, containing Directions for their Stu∣dies and Conversation, such, as (had I been able to have gone in person) I should have deliver'd to them by word of mouth, in the Speeches I was to make in several places. I did afterwards Visit by my Chancellour and Commissioners once or twice. Then my Arch-Deacons (of which I have 6 in my Diocess) Visiting twice a Year; I gave them a charge, and directions diligently to do it; and if any dubious or difficult busi∣ness happen'd, which they could not so really reform: I requir'd them to bring it to me, that I might Auxiliis & consiliis, assist them: And on this Account I have per∣sonally determin'd more Causes (especially Cases of Conscience) than any of my Accu∣sers ever did, or (may be) ever could. But Innocence is no fence against a false Tongue; far better Men have been calumniated; and I have no reason to expect freedom from what (all good Men endure) Calumnies. How∣ever, I hope (by God's Blessing) to have so much Religion and Christian Charity, as to pardon, and pray for my Enemies,

and never (though it were in my power) do, nor wish them any harm.———————————

I thank you for your Animadversions upon Dr. S.—How he will be able to justifie those Propositions, or give any probable sense of them to free them from Heresie (if not Blasphemy) I know not, Ipse viderit.

I am Your Affectionate Friend and Brother, Tho. Lincolne.

Buckdon, Sept. 1 st. 1688.

Reverend SIR,

Sar. Aug. 24. 83.

I Congratulate to you the truth of what you learn by the Experience, That all things work together for good to them that love God, even Crosses and Afflictions sweetned with Joy in the Holy Ghost; and whilst you have That, you may part with Sir Sandy's Fortescue as you did with your dearer Friend, not with contentment only but comfort, whilst you live the life of Faith, and do be∣lieve you shall go to them as well as after them. What you Transcribe out of St. Chrysostom, is as comfortable, as it is true. God deals with us, as we with our little ones sometimes, let's us fall gently, that we must cry to him for help, and perfects us by Sufferings as well as the Captain of our Salvation; afflicts, because he loves us, and fits us for himself by both.

My Latine Book you will have from Mr. Davis (whom I hope you have written to for it) you will find as full of Typogra∣phical Errors as any Book of that bulk, tho such as will not hinder a Man of your skill in the perusal. The main thing you are to mark, is, Whether the Book does not justifie the Title in reconciling the Points, the most knotty, and least agreed on by Learned Christians.

If a Copy of one or two Leases of Title Congres is necessary, as you say, 'tis sufficient, it shall be sent. But if 'twill be sufficient to send a Certificate under the hands of one or two Publick Notaries, that such Leases there were and are in our authentick Registers, of such and such Dates, Covenants, Conditions, and Parties, &c. 'Twill save much Labour of Transcribing, which yet we will not repine at, if it be needful. I know not who in Oxford may stand in need of an Ingraver; but I will write and commend, and recommend Mr. Savage, whose Father was a Learned Worthy Person, and his Mother a Noble one.

But I release you to your St. Chryfostom, from whose Conversation you must be no longer detained by

Your very Affectionate humble Servant, Tho. Pierce.

Worthy SIR,

BEginning with that I am fullest of, my very hearty thanks to you for your Epigrams in Greek, and your Latine Writings annext, (whereby I see and applaud your skill in both.) I am sorry I must tell you (and yet I must) that I am as perfectly a stranger to the Books you point at, and the Author of them, as I am to your person and to the place of your Abode: Of which as soon as you know the Cause, you will give me your Pardon, if not your Pity. For it is not my fault that I am President of a Colledge, nor does so take me up with Business, and wholly secular, That you mistake me very much if you believe me a Student, or one who is acquainted with Modern Books as they come out. How∣ever, in pure respect to you, Sir, I will as soon as I shall return from a long Journy I am taking; (and I take very many, as I am Head of this House,) inquire after the Author you do not name, and peruse the Books you direct me to, whose Passages which you transcribe, do so surprize me, that I am apt to believe, he only says such things by way of Objection to be answered, or Ex Sententia Adversariorum. But I'll examine him at my Return, and with my very first leisure, and make known what I find wheresoever it shall be found of most importance

Your Obligedly Affectionately and humble Servant Tho. Pierce.

M. C. Ox. June 5. 1670.

Worthy SIR,

THis is to thank you for your Anagram, and for the very great esteem which you express of Dr. Iackson, whom whilst you admire, you commend your self too (tho out of gratitude only to him, not of vanity in your self,) because of him it may be said (as 'twas of Cicero by Quintilian,) Scias mul∣tum profecisse cui Iacksonus valde placuit. Next I must thank you for your kindness and partiality to my self, expressed by your most friendly Interpretation of my Employ∣ments, and your Opinion of the Good you suppose me doing, as well as of the Good which you think you may receive by my Prayers for you. You shall have them as heartily as you ask them obligingly, That God will bless (with a good effect) your designs and indeavours of disseminating Truth as far and wide as you are able. And that we both may so live, as to give life to such Prayers, shall again be the Prayer of

Your very Affectionate humble Servant, Tho. Pierce.

M. C. Aug. 26th. 1670.

Reverend SIR,

M. C. Apr. 3. 1672.

MIne Eyes are grown so sore with the Damps of this place (which, with the love I bear to Privacy, and greater Freedom from secular Cares, hath been a chief cause of my resigning this Dignity, and with it the best half of my whole Re∣venue,) that it hurts me to write or read. Nor had I now written to you, but to thank you for your Excerpta out of the ex∣cellent Dr. Iackson, which you have clad in good Latine, I do not doubt (for mine Eyes are not yet in a condition to peruse it) and with a very good zeal have made an Anti∣dote against the Socinian Poyson, wherewith many Souls are of late infected. I am now leaving Oxford, to try if I and mine only Son left, can find better Health upon Gloucester∣shire, Cotswold, and after that upon Salus∣bury-Plain. One of the first things I do, (for I have divers and large ones, and some for the Publick,) shall be to read your whole Book, and particularly your two Letters to Mr. Parker, a Rising Man (I assure you) and very much prefer'd already by the Arch-Bishop with whom he lives. So as in that you shew your Courage, and your Imparti∣ality, and the No-Aims you have to rise by Lambeth. I think as you do in the conclusion of your Letter, of the World's being distemper'd; and as you pray, [Rapidos comprime Fluctus] so does he who is obligedly

Your affectionate humble Servant, Tho. Pierce.

Worthy SIR,

THis is to tell you I have receiv'd, and throughly read your Exclamation, which gives me occasion to pay you thanks for the Piety, and the Zeal, the Christian Courage and Indignation, which you express against the Folly and the Profaneness now in fashion, amongst a sort of Carneadists, who think it below them to be Religious, whom if your Publick Reprehensions does not convert, it will not condemn; and you will have freed your own Soul, whatever becomes of other Men's, whom if Rebukes do not inrage, they do but commonly make merry; and therefore if you find them Swine, you are not bound to cast more of your Pearls before them; for they may tear and rend you; but you will never mend them, or make them Ermyns. All you say is News to me, (who never read Mr. Cowley,) and does surprize me so much the more. But Mr. Vaughan does write so very much like a good Man, that I am sorry I should not have heard (as indeed I did not) that there is any such Author extant, whom it seems I might have read with equal Profit and delight: Nor in good earnest am I sure, whom you mean by the Leviathan, Mr. Cowley publickly commended; Hobbs, or Cromwell. That you will wonder at my ig∣norance of our lately printed Books, and possibly compassionate my want of leisure to peruse them. But I rest satisfied in my

condition, as very much better than I de∣sire. And so far I am from envying, that I congratulate to others the injoyment of Time for Contemplation and Reading, which is denyed to,

Your Affectionate humble Servant, Tho. Pierce.

M. C. Ian. 9. 1671.

I have a Book in the Press which I in∣tend to send to you as soon as finish't, but that will hardly be till my return to this place, from which I am shortly to take a Journy for a Month.

Reverend SIR,

YOurs of the 17th. of the last month came to my hands on the 5th. of this, and acquaints me with your Translation of my long Elegy into Latine, which 'tis hard to do well, and so the more likely to commend your command of the Latine Tongue, if the Poem does not loose very much in the Tran∣slation. I acknowledge the great Authori∣ties you alledge for the practice and use of Poetry, and 'tis laudable in all, who are so much above their proper Business, as to suffice both for That, and their Recreati∣ons. Such were Nazianzen and Grotius; but the most excellent Dr. Hammond and Bishop Sanderson, were none of that num∣ber, much less am I: That you can dis∣charge

all the Duties of your Priest-hood; to write in Prose against the Errors of Ian∣senius; and to write Verses at the same time, and the hardest of the kind too; a Latine Translation of arrant English gives me occa∣sion to say with Aristotle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I grow in Indispositions as well as Years, and am so much more modest, or more timerous, or more judicious than when I was Younger (for I know not well what it is) that I can seldom do any thing which I can readily ap∣prove of, and have contracted an averseness to divers things (such as Poetry and Musick in special manner) wherein I formerly most de∣lighted, and thought I had the most skill in. But if you send me your Translation (as you say you do intend) I will tell you what I think of it, as I did divers Friends what I thought of their Translations of my Ser∣mon against the Papists. The Thesis you held at Oxford was very modest, and very safe. Iustin Martyr does go much farther, who yet (you know) was too Primitive to be a Pelagian. St. Augustin is cited by the Remonstrants and Antiremonstrants, as a Pa∣tron of both those ways into which he was betray'd by the usual 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in his contrary disputes against the Pelagians and the Manichees; so that reckon his Authority none at all in those Points, all things con∣sider'd. And having cloy'd my self for∣merly with Disputes on that subject; I am grown averse to that also: But you it seems have now that Youngness and Incli∣nation which I had then, and may with more

plausibility oppose those Errors in Iansenius a Papist, than I did in Calvin, Dr. Twiss, Dr. Reynolds, Dr. Barlow, Dr. Bernard, Mr. Barloe, Mr. Whitfield, Mr. Baxter, Mr. Hickman, and some other Writers, who had the ad∣vantage of being Protestants, which made my Writings ill resented by a Protestant Party, tho well received by the most and best of Men amongst us, yea, by a multi∣tude of the Party I writ against, who have publickly thank't me for their Conversions; if so, I may call their Change of Judgment. I think you will do well to consider Mr. Sherlock (a stranger to me) before you con∣demn him, because I perceive, he has the best Men's Approbation, and may be taken by the wrong handle, as many Orthodox Men have been. They that quarrel Dr. Hammonds Letters to Dr. Sanderson (whose longest Letter was to me, altho I sent it Dr. Hammond, in whose Friendship we long had met,) are hardly worth a wise Man's Anger, and you need not purchase them yours.

Sir, the Sickliness you speak of, has invaded these parts too, and the share I have lately had of it, does make this Employment the less in season to

Your Affectionate Brother and humble Servant, Tho. Pierce.

Sarum, Jan. 9. 1676.

Reuerend SIR,

AT my return out of a Berkshire Visitation, I met with yours at Sarum of the 12th. of this month, wherein I read your Tran∣slations of Montross his Epitaph on the King into good Greek Verse, and better Latine; These last being the happiest I have yet seen of yours, and so the fitter to be the last too. For you will never do better, and 'tis filthly to perform worse and worse, which makes me fearful of ever more verfifying my self, and a dissuasor to other Men who are grown in years, and have a greater as well as gra∣ver Vocation to pursue. Your weekly or frequent Preaching, and your ingaging in the Quinquarticular Controversy, will require your whole man, whilst yet in health, and be too hard for all your Faculties, when you grow valetudinary as you will by much Study, do what you can in prevention of it. All your Iansenists and Calvinifts are well∣performing Writers against Pelagius, and the Massibienses, and so far useful only, they spoil the good they do, and make themselves more obnoxious by their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which carry'd them into the contrary, and (in my opinion) the worse extream. We are led between both, by the Church of England, and I congratulate to you the happiness of being one of her Sons. Such I hope I shall die, as I have liv'd; and as such I subscribe my self

Your Affectionate Brother and humble Servant, Tho. Pierce.

Sarum, May 19th. 1676.

To Dr. SHERLOCK, 1691.

SIR,

I Have seen a Printed Paper, wheren I find your pretended Vindication of your Error, in saying, That the Three Persons in the Holy Trinity are three infinite Spirits: Tho I was the first, say you, who had made use of those Terms in such a sense, yet I ought not to be reprehended: in opposition to such a Practice, as you conceit to be so excusable, the Learned Isaac Casaubon pro∣duces these most important Sayings of Plato, Epictetus, and Galen, Pl. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gal. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Certainly, no Christian Schollar was ever guilty of a greater piece of INSOLENCE than this, To use Terms in a Discourse concerning the Holy, Blessed, and Glorious Trinity in such a sense, which they were never us'd in by any other Man. Is not this to boast in your Singularity, in a conceit of a kind of Superiority to the Com∣munion of Saints? whose consent in this matter is exprest in these words of Saint Augustin, Epist. 174. Spiritus est Deus; & Pater Spiritus est, & Filius, & ipse Spiritus Sanctus; nec tamen tres spiritus, sed unus spiritus, sicut non Tres Dii, sed unus Deus. I do not, say you, reprove the use of the word Person;

but it were to be wish'd that those who first in∣troduc'd this term into Divinity, had given us a clear and proper notion of it. Answ. Their Notion of it plainly imports, That a Person is THAT, or SOMEWHAT which has an Intelligent Being or Essence. Now it implies no contradiction, that in the one absolutely infinite, and incomprehensible Being, there should be the Father, and the Son, and the Holy Ghost; of each of which Three, it may be said. He is THAT which has an infinite intelligent Essence. But it may not be said, That the Father is the Son or the Holy Ghost, or that the Son is the Father, &c. And yet we must acknowledge, that the Father, and the Son, and the Holy Ghost, have one Essence absolutely infinite, that is to say, that these Three are the one true and eternal God. The Father is God, the Son is God, and the Holy Ghost is God; and yet they are not three Gods but one God. You say, that you have demonstrated, That tho three finite Spirits must needs be three different Substances, yet it follows not that three infinite Minds must be so. I answer, You never did, nor ever shall de∣monstrate, but that it is the most palpable Contradiction that Words can express, to say, there are three infinite Minds or Spirits: An infinite Spirit is a Being absolutely infinite. To say then, that there are three infinite Spirits, is to say, there are three Beings or Effences absolutely infinite, that is, there are THREE GODS.

I am Your Servant in the Vindication of the Truth, E. E.

To the Reverend Mr. RICHARD BENTLY.

Reverend SIR,

MY Reflections on the great Wit and Learning I find in your Sermons, make me to hope, That you will with all Christian Candor, and Tranquility of Mind, peruse the Animadversions I shall here pre∣sent you on some part of your Sermon, on Acts 17, 27. p. 6. and 7. Such a radical Truth that God is, springing up together with the Essence of the Soul, and previous to all o∣ther Thoughts, is not pretended to by Religion. No such thing that I know of is affirmed, or suggested by the Scriptures. Animadv. 'Tis said expresly, Genesis 1. 27. God created Man in his own Image: Since God is a Spirit, most certainly the principal part of Man must be a Spirit; man being created in the Image of God, in a peculiar manner made partaker of the Eternal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Image of the Invisible God; So that the first Re∣flexion that Man makes on his own Being, must carry him immediately to the per∣ception of the Divine Being, in which he lives, and moves, and has his Being, un∣less his Intellect be obstructed in it's ope∣ration by the Pravity of his Will. I wonder that you say, no such thing is af∣firmed or suggested by the Scriptures. I shall entreat you to consider these words of

St. Basil, Epist. 399. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ipsissima veritas Deus noster est, Primum enim, & Principale Cognoscibile Deus est. Agreeable hereunto are these words of that most excellent Metaphysitian, Dr. Thomas Barlow, late Bishop of Lincoln, in his Fourth Exercitation, the Second Edition, pag. 125. Sicut impossibile est Tactum, quam diu est Tactus, non sentire Ignem esse Ca∣lidum, si ei. admoveatur, cum illud sit object∣um Tactus fortissimè motivum: Sic dico In∣tellectus, quam diu est Intellectus, non potest non judicare Deum esse, & esse Colendum, cum hoc sit objectum ejus Primarium, & fortissimè motivum, cum sit Veritas Prima in Cordibus Inscripta & firmissimè Radicata. If this will not serve to convince you of your Error, yet I hope you will not stand out against these plain words of the Holy Apostle, (Rom. 2. 15.) speaking of the Gentiles, Which shew the Work of the Law written in their Hearts. Does not the Apostle mean the Law of God? Can there be any innate Notion or natural Sense of the Law of God, without any apprehension of this Truth, that God is? I hope you will not say a∣gain, that no such thing that you know of is affirmed, or suggested by the Scriptures, both of the Old and New Testament: If our Apostle, say you, had asserted such an An∣ticipating Principle, engraven upon our Souls before all Exercise of Reason, what, did he talk of seeking the Lord, if haply they might feel after him, and find him; seeing that the

knowledge of him was in that manner innate, and perpetual, there would be no occasion of seeking, nor any hap or hazard in the finding? Such an Inscription would be Self-evident with∣out any Ratiocination, or Study, and could not fail constantly to exert its Energy in their minds. Answ. The Holy Apostle in these words plainly shews, That the way to find the LORD our GOD, is not to conceive as Ido∣laters do, that He is far from us; but to consider, that IN Him we live, and move, and have our Being, viz. That the Divine Essence comprehends, or eminently contains the life, and every motion, or operation, and the nature or essence of every Man in the whole World, and consequently the essence and operations of all other Crea∣tures; so that the LORD our GOD must be no other than a Being INFINITE in all Perfection: And since he is IN ALL Crea∣tures, and in a peculiar manner in Ratio∣nal Creatures, it must needs follow, That 'tis impossible that any Rational Creature should not apprehend this Fountain of all Be∣ing in every Regular, or Orderly Reflection it makes on it self [or its own Being.]——Such an Inscription, say you, would be Self-evident without any Ratiocination, or Study, and could not fail constantly to exert its Ener∣gy in their Minds. To this I Answer, That it implyes a contradiction, That it should be perceiv'd by the Soul without any Reflexi∣on on it: That there is such an Inscription on the Rational Soul, you must at length grant, unless you will deny that those words

were written by Divine Inspiration, which shew the Work of the Law written in their Hearts. Not only the Admirable Structure of Animate Bodies, and such other things as you speak of, but every thing in the whole Creation shews the Existence of the one INFINITE Being. That any Man is Athei∣stical proceeds only from the pravity of his Will, perverting His Understanding. Prae∣sentem monstrat quae libet Herba DEUM. I am unspeakably delighted with those words of the excellent Ingenious and Learned Malebranche. De Inquirenda Veritate, Lib. 4. Cap. 2. An difficile est agnoscere Deus existere? Quicquid Deus fecit, id probat: Quicquid homines, & bruta faciunt, idem etiam probat. Quid plura? Nihil est quod Existentiam Dei non probet, aut saltem quod ingeniis attentis, & rerum omnium Authorem inquirentibus illam non possit probare.—————I wish you all Happiness, and remain

Your Servant in the Love of the Truth, EDMUND ELYS.

SIR,

I Humbly thank you for your Accumu∣lation of Favours: Your New Present comes only to put me in mind, that I am your debtor for the first: Quin fluctus in ipso fluctu. I had scarce recover'd from your first, when you pour out a new stream of Poetry and Rhetorick upon me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 'tis confessedly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I had almost like the unhappy Bee, drown'd my self in anothers Hony; but that I found Finis before I wish't it: And then I be∣thought my self, That you had observ'd the Kings Rule, Solomons I mean, Has thou found Hony, eat as much as is sufficient; for you give it out by Doses, and measure your pieces by Us that are to read them. I have sent your Book to Mr. Boyle, and can assure you, That he received your Letters, and had return'd you an Answer, as his H. told me, had he known how to have directed it to you. I know you have good Nature enough to pardon this hasty Scrible, from

SIR,

Your most humble Servant, RO. SHARROCK.

July 21. 1662.

In Obitum DOCTISSIMI Viri, FIDELISSIMI AMICI, THOMAe PIERCE, S. T. P. Decani Sarisburiensis.

SAnctus Amor Mihi Te cum tot conjunx∣erit Annos, Tu certe nec jam Morte Revulsus eris. Morte mori vostra videor, Doctissimi Amici, Hac ratione etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

1691.

GReat! Good! and Just! could I but rate, &c. Montross,

Iustitia, Bonitate ingens! Si quantus in imo Corde Mihi Dolor est, Si Qualia Fata ferebas, Aequo Animo possem Factis ostendere, Fle∣rem Quae Totum Obruerent Lachrymarum Flumina Mundum. Sed cum suppetias poscat Vox Sanguinis Alta, Non quas ARGI Oculi, sed quas praestare BRIAREI Vis Manuum poterit, Cantus Tuba clara Sonabit Funebres, Titulos Defuncti Sang••••••e Scribam.

A Letter to the Author of a Book, En∣tituled, An Enquiry into the Con∣stitution, Discipline, Unity, and Worship of the Primitive Church.

Reverende Domine,

QUis quis es, Erudite Vir, Mihi certè vi∣deris esse Rerum in Ecclesiâ Novan∣darum Avidus. Nos Domini Nostri Jesu Christi Inimicum esse judicamus istius modi hominem, qui cum Professus sit semetipsum esse Ecclesiae Anglicanae Filium hominibus Ang∣licanis Persuadere Velit, ut animum inducant Credere non adeo esse Necessarium Orationis Dominicae Usum, ut eum existimat Ecclesia Anglicana. Si tu Mecum non Consentias in omnibus, quae in hac Dissertatiuncula exaravi, Te rogo per istum, quem in Proefa∣tione Tuâ Professus es, Candorem, ut mittas mihi aliquam à Te Scriptam Oppositionem. Ex Collisione Adversantium Sententiarum Veritas clariùs Eluscesoet. Vale.

Reverende Domine,

DIssertatiunculam, quam mihi misisti, perlegi, ac in toto meo Libro me contra Patres, quos citâsti, aliquid soripsisse non memini, sed è contrario ad probandum Domi∣nicae Orationis usum eosdem Patres, aut sal∣tem aliquos eorum in testes adduxisse. Non sum, Domine, Domini Nostri Jesu Christi Inimicus, Perfectioni Orationis Dominicae assentior, nec aliter rerum in Ecclesiâ No∣vandarum avidus, nisi ut Lites Nostrae com∣ponantur, & Ecclesiae nostrae Divisae unitas tandem reddatur. Hoc quidem nitar, & Deum Pacis semper invocabo, ut det Pacem in diebus nostris, & ut caeptis Amorem, & Unitatem quaerentium Benedicat. Vale.

Nov. 4th. 1692.

Honoured SIR,

I Thank you for your Letter, in which you shew so great Candour and Civi∣lity, That I hope your Design is not so ill as I feared it was; tho I am very averse from several of your Assertions, particularly that concerning the LORD'S PRAYER, viz. that the Primitive Church did not always use it in their Solemn Worship.—To which I Answer, That it cannot be prov'd, That any Bishop of the Primitive Church, or any one of the Inferiour Clergy with the Allowance of his Bishop, did ever undertake to per∣form the Publick Worship of Almighty God, without the Use of the LORD'S PRAYER. Some of the greatest Ene∣mies of the Church of Christ in this Kingdom, are those Men who pretend to be True Ministers of the Gospel, without true ORDINATION, and in their Congregations never use the LORD'S PRAYER.

I shall here recite some of my own Words (that have been published in two several Papers:)—

It is most evident that those Men are guilty of Abomina∣ble Iniquity, who endeavour to seduce any People from the Communion of the

CHURCH of ENGLAND, in which the Fundamental Articles of the Christian Religion are so clearly and fully exprest, and those most important Expressions so frequently repeated, That Persons of the lowest Intellectuals, who do not Re∣bel against the Light in frequenting our Religious Assemblies, may more easily at∣tain to the Knowledge of All Things that are necessary to their Salvation, than by Hearing or Reading the best Sermons that have been, or shall be preached by any of the Nonconformists to the End of the World; which Asser∣tion is as Evident as it is, That any Illiterate Persons may more easily medi∣tate on Truths plainly exprest, and frequently suggested to their Remem∣brance, than Collect the same Truths out of divers large Discourses, if they were therein implyed: So that it can hardly be imagin'd, how any Man can be in any thing more serviceable to the De∣stroyer of Souls, than by Teaching Peo∣ple to dispise Our CATECHISM and COMMON PRAYER.

SIR, If you sincerely desire the Peace of the Church, I beseech you by the Meekness and Gentleness of our Lord Iesus Christ, That you would deeply con∣sider what I have here written in Con∣science

of my Duty at all Times, and in all places, to love the Truth and Peace.

Your faithful Servant, E. E.

Nov. 26th. 1692.

SIR,

I Shall not give you the trouble of any Preface, to what I shall write in Vindication of this most important Truth, That the Primi∣tive Church in the Publick Worship of Almighty God, did always use a Liturgy, or Form of Sacred Words, namely the LORD'S PRAYER, the PSALMS, and the GLORIA PATRI.

You say, That Origen prescribing a methed of Prayer, speaks not a Word of the LORD'S

PRAYER, De Oratione, Sect. 22.

I Answer, That in the former part of his Treatise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He speaks very much of the LORD'S PRAY∣ER, and plainly shews, That 'twas us'd by all Christians in their Reli∣gious Assemblies. I Pray, SIR, bestow your second THOUGHTS upon these Words, Page 66. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ pag. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, p. 132, 133. He plainly shews, That in what he speaks of the LORD'S PRAYER, he would be understood to have Respect in a Special Manner to the PUPLICK WORSHIP. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lib. 4.

Contra Celsam, Edit. Spenc. pag. 178. He speaks expresly of COMMON PRAYERS, in which he certainly implies the LORD'S PRAYER, of which he discourses so largely in his Book, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. How great Regard the Primitive Christians had to the Gloria Patri, is manifest by that Holy Aspiration of Polycarpus, which you cite. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And by those Words of Origen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Page 135. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

You say, As to these prescribed FORMS, there is not the the least mention of them in any of the Primitive Writings, nor the least Word nor Syllable tending thereunto, that I can find, which is a most unaccountable Si∣lence, if ever such there were; but rather some Expressions inti∣mating

the contrary, as that famous controverted place of Iustin. Mar∣tyr, who describing the manner of the PRAYER before the Celebra∣tion of the LORD'S SUPPER, says, That the Bishop sent up Prayers and Praises to God with his utmost Ability, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Apol. 2. that is, That he pray'd with the best of his Abllities Invention, Ex∣pression, Judgment, and the like.

Answ. This famous place of Iustin Martyr is so far from favouring the Conceit, That the Christians in those Days us'd Extemporary Pray∣ers in their Religious Worship, that it clearly demonstrates the contrary: For the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having Refe∣rence to the Laity (of whom Iustin Martyr speaks in these Words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, plainly shews, That the Bishop did send forth, or pour out Pryers and Thanksgivings in like manner as the Laity did,

whose Words no Person of common Sense will believe to be of their own composing: These Words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, plainly im∣import the Reciting or Repeating of of Words formerly us'd in Prayer, and Thanksgiving. Hesychius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, does not signifie the utmost strength of his Faculty of framing Extemporary Expressions, in the Way of Prayer and Thanks∣giving, but the utmost intention of his Heart and Mind in the Act of his Devotion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; here is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 10. 27. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the same Apology: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I pray God to

bless you, and to lead you by his Holy Spirit, into all truth.

Your Faithful Servant. E. E.

Jan. 6th. 1692.

Ianuary 28th, 92.

Reverend Sir,

YOur Letter of the 6th Instant I have re∣ceiv'd. I thank you for your pains to in∣form me in any thing, wherein you imagine I have been mistaken, tho I think that in some things you misapprehend my meaning.

You affirm in the first place, That the Primi∣tive Church in the public Worship of Almighty God, did always use a Liturgy, or Form of Sa∣cred Words, namely, the Lord's Prayer, the Psalms, and the Gloria Patri.

As for the Psalms, I say the same with you, and I think that I have proved it beyond contra∣diction, pag. 5, 6. of my Book.

As for the Lord's Prayer, I say also, and have proved it, p. 36, 37, 38. That it was ordinarily and commonly used, and no more; if so much can be collected from those places, which you Cite out of Origen, in his Books 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and contra Celsum

As for the Gloria Patri, you never find it with∣in the three first Centuries; that which you cite of Origen and Polycarp, proves only this, That they concluded their Prayers with Praise to God the Father, Son and Holy Ghost, as I think all Christians now do. Besides, by ascribing too great an Antiquity to the present Gloria Patri, you put an Argument into the hands of the So∣cinians or Unitarians, who will retort upon you, that you have changed that Apostolical, or at least most Ancient Composure (as you affirm it to

be) for that: Whereas you now say, Glory be to the Father, and to the Son, and to the Ho∣ly Ghost; the Primitive Church, as in those ve∣ry Passages, which you quote, (not to mention any more) said, Glory be to the Father, by the Son, in the Holy Ghost, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Iustin Martyr, I do not say that it excludes the Intention and Fervency of the Heart and Mind, but that it in∣cludes that together with the Exertion of his Personal Abilities. What you mean by Extem∣porary Prayers, I do not well understand: if you mean a confused, immethodical Heap of Words, I dislike that as much as you; as you may see pag. 40. But if you mean the debar∣ring of a Minister from the Exercise of his In∣vention, Judgment, Expression, and such like Gifts in Prayer; I must therein disagree from you, 'till I see more satisfactory Proof. As sor your Descant upon the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is a good Criticism, that may please the Fancy, but not satisfie the Judgment; and as for Iustin Martyr's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it has not Reference to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to what Iustin Martyr related in the precedent Page, which is the 97th of the Edition I use, at Colen 1686; and in par∣ticular to the Eucharistical Prayer, which the Bishop alone made, and the People only testi∣fied their Assent by saying, Amen

Thus, Sir, I have briefly consider'd your Ob∣jections, and shall crave leave to inform you in short of my Opinion, concerning the Cu∣stom of the Primitive Church herein, that so you may not mistake me, viz. That they al∣ways

used the Psalms in their Public Wor∣ship, the Lord's Prayer commonly, and ordina∣rily, and for other Prayers, the Ministers were left to their own Choice and Liberty: I have one thing more to add, and that is, That you would not imagine every thing to be my par∣ticular Opinion, which I have related in my Book, or that I thought every thing necessary to be now used, which is contained therein: My Design, as you may see in the Preface, was only nakedly to relate the Customs of the Primitive Church, without giving my particular Senti∣ments in any one Point whatsoever, unless it be in the Conclusion of the last Section of the Second Part. How far we are to submit to the Authority of our Governours, and to com∣ply with the Peace of the Church, I neither there nor here determine. I beg Almighty God to inspire our Governours, and People, with a Spirit of Peace and Love, of Unity and Chari∣ty, and that instead of promoting fiery Dispu∣tations, and rigid Impositions, we may joyn in mutual Condescension and Relaxations.

I thank you for all your Kindnesses, and be∣seech Almighty God to bless your Studies, and make you instrumental for the Advance of his Glory and Honour. I am,

Reverend Sir,

Your Humble and Affectionate Servant.

Honoured Sir,

I Give you most hearty thanks for your Letter: I shall have no farther Controversie with you concerning the Gloria Patri, since you ackowledge that the Primitive Christians concluded their So∣lemn Prayers with Praise to God the Father, Son, and Holy Ghost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in St. Polycarp's Dox∣ology, is the same, as if he had said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sufficiently obviates the wrangling of a Socinian.

I suppose, upon second thoughts, you will not deny, but that the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 has refe∣rence to the Prayers of the Laity, of whom the Blessed Martyr speaks in these Words,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

I fully Assent to All that our Gracious Sove∣raign King Charles the First says concerning the Public Worship of Almighty God: I believe his Judgment is right in this, as in his other Sentiments. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the First Edition, p. 141.

I am not against a grave, modest, discreet, and humble Use of Ministers Gifts, even in Public, the better to fit, and excite their own, and the Peoples Affections to the pre∣sent Occasions.

Oremus invicem ut salvemur.

Your Affectionate Servant, E. E.

Feb. 14. 92.

Post-script.

I Shall make no other Reply to what you say of the Lord's Prayer in your Letter, than only by repeating what I said in mine, viz. that it cannot be prov'd,

That any Bishop of the Primitive Church, or any one of the Inferi∣our Clergy, with the Allowance of his Bishop, did ever undertake to perform the Public Worship of Almighty God, without the Use of the Lord's Prayer.

I do most confidently Aver, That the want of the Practical Understanding of the Lord's Prayer, is the chief Cause of all the Sins and Errours in the Christian World: Wherefore I earnestly beseech all those that have Named the Name of Christ, to joyn with me in the daily Contem∣plation of the Divine Sence of these Words deliver'd unto us by our Blessed SAVIOUR, as a Compleat Directory for All Our Desires:

OUr Father, which art in Heaven; Hastowed be Thy Name. Thy Kingdom come. Thy Will be done in Earth, as it is in Hea∣ven. Give us this Day our Daily Bread. And forgive us our Trespasses, as we forgive them that Trespass against us. And lead us not in∣to Temptation, but deliver us from Evil. For Thine is the Kingdom, and the Power, and the Glory, for ever and ever. Amen.

A Vindication of the LITURGY of the Church of England.

THE Author of these Reflections most sted∣fastly resolves, by the Help of Almighty GOD, to embrace Truth, and to reject Error wheresoever he finds it. He desires, That the Friends of R. B. would take these Reflections in∣to their deepest consideration, with the same candour and benevolence to all Mankind, with which he communicates them to the World.

I am glad to find these words, pag. 233, 234.

I would not be understood as if I intended the putting away of all set Times and Places to Worship; God forbid I should think of such an Opinion: Nay, we are none of those that for∣sake the Assembly of our selves together, but have even set Times and Places, in which we care∣fully meet together to wait upon God, and worship him.

These words following in the same Page require our Animadversion.

But the Limitation we condemn, is, That whereas the Spirit of God should be the immediate Actor, moreover, Perswader and Influencer of Man, in the particular Acts of Worship, when the Saints are met together, this Spirit is limited in its Operations, by setting up a particular Man, or Men, to preach and pray in Man's Will, and all the rest are excluded from so

much as believing, that they are to wait for God's Spirit to move them in such things, and so they neglecting, that which should quicken them in themselves, and not waiting to feel the pure Breathings of God's Spirit, so as to obey them, are led meerly to depend upon the Preacher, and hear what he will say.

Answ. I shall undertake, by God's assistance, to vindicate the Use of the Liturgy of the Church of England, the principal parts whereof are the Lord's Prayer and the Holy Psalms; I say, the Psalms, for they are to be us'd in our Religious Assemblies, as the Means or Instruments to lift up our Hearts unto God. I would here avoid all Disputes concerning the Ordination of Ministers. In our Assemblies the People bear a part with the Minister or Preacher, in using their Voice in worshiping Almighty God: The Spirit cannot be limited in its Operations by any thing that is taught or practised according to any Order of the Church of England. We are taught not to Pray in Man's Will, but according to the Will of GOD, which is our Sanctification. We are taught to wait for God's Spirit to move us to the performance of any thing He would have us to do; but we are taught also to believe, that God's Spirit is always ready to assist the Sincere, those who desire above all things to do His Will, to worship Him in Spirit and in Truth, in Saying or Hearing the Words of our Liturgy in the Congregation. The very moment that any Soul truly devout waits for or expects the assistance of the Spirit of Christ, to help her to perform any known Duty towards GOD, or towards Man, she never fails to receive it. Concerning the Psalms I shall speak hereafter. It is the Duty of

all Christians, at all times, and in all places, to retain in their Hearts the Habit, Ground, or Prin∣ciple of all those Holy Desires which are exprest in the Lord's Prayer; this 'tis to pray continually. When the words of this Prayer are recited in the Congregation, it is impossible but those who have the Habit of those Holy Desires in their Hearts should worship God in Spirit and in Truth, viz. in the act or exercise of those Desires, by the inspira∣tion of the Divine Spirit, whose operation never ceases, but when Man in his own Will or Self-love doth suppress or totally extinguish such Holy Desires or Aspirations. I am very sorry to see so ingenious and learned a person as R. B. err so grosly about the Lord's Prayer, in which he shews himself tainted with that Impurity of Mind, for which Dr. Owen has been so often corrected, p. 245. We know not what we should pray for as we ought, but the Spirit it self maketh intercession for us, &c. Rom. 8. 26. But says R. B.

If this Prayer had been such a prescribed Form of Prayer to the Church, that had not been true, neither had they been ignorant what to pray; nor should they have needed the help of the Spirit to teach them, p. 245.

To this I answer, That it is impossible that any man should actually know as they ought to know the sence or meaning of any word in the Lord's Prayer, but by an actual In∣fluence of the Divine Spirit upon his Heart and Mind. I must therefore proclaim to all the World, That it was the Spirit of Error which suggested these words to R. B.

If this Prayer had been such a prescribed Prayer to the Church, that had not been true, neither had they been ignorant what to pray; nor should

they have needed the help of the Spirit to teach them.

By what I have already said, it ap∣pears, that if by these words, our Adversaries, &c. p. 264. he means all those who worship God ac∣cording to the English Liturgy, he's very Uncha∣ritable:

Our Adversaries, says he, whose Reli∣gion is all, for the most part, out-side, and such whose Acts are the meer product of Man's na∣tural Will and Abilities; as they can preach, so they can pray when they please, and therefore have their set particular Prayers.

Answ. We acknowledge, that we can never pray as we ought, but by the assistance of the Spirit of God, but his Assistance is always ready for us: If at any time we fail of it, we our selves are the cause we have it not. As to set particular Prayers, we own no Prayer but the Lord's Prayer, further than the sense of it is im∣plied in some part of that Compleat Body of Vo∣cal Prayer, that Divine Summary or Breviary of the Expressions of all holy Desires, p. 266.

Because this outward Prayer depends upon the inward, as that which must follow it, and cannot be ac∣ceptably perform'd, but as attended with a superadded Influence and Motion of the Spi∣rit: Therefore cannot we prefix set times to pray outwardly, so as to lay a necessity to speak words at such and such times, whether we feel this Heavenly Influence and Assistance or no, for that, we judge, were a tempting of God, and a coming before him without due prepa∣ration.

To this I answer, That whatever feel∣ing we have, or have not in the Sensitive Powers or Faculties of our Souls, if our Heart, our Will, or Spiritual Appetite be rightly affected towards

God, our Prayers will most certainly be accepta∣ble unto Him: And His Holy Spirit is always ready to assist every man that believeth in Iesus, so to order and dispose his own Spirit, that it may comply with the Will of God in all things. It cannot be a Tempting of God, to depend upon him for his gracious Assistance to do his Will: And it is his Will, that in our Religious Assem∣blies we should use Words in Prayer;

When ye pray, say, Our Father, &c. Luk. 11. 2. p. 268. To desire a man to fall to Prayer e're the Spi∣rit, in some measure, less or more, move him thereunto; is to desire a man to see before he open his Eyes.

That is an irreverent Expressi∣on, To fall to Prayer; but most certainly it is our Duty to call upon all men, who profess Christia∣nity, to observe the Times of the Public Wor∣ship of Almighty God; and to testifie to them, that if they will sincerely trust in God for Christ's sake to assist them by his holy Spirit, they shall never fail of his gracious Assistance; He will help their Infirmities, and enable them to cry, Abba Father, Rom. 8. 15, 26. P. 275.

As for the formal customary way of Singing, it hath in Scripture no foundation, nor any ground in true Christianity; yea▪ besides, &c.

Answ. If by the formal customary way of Singing, he mean that way of Singing Psalms in Metre, or the reading of them in prose, which the Church of England is accustomed unto. It is a gross Errour to say, there is no foundation for it in the Scripture; Have we not received a Precept from our Blessed Lord, by his Apostle, to sing and make melody in our Hearts to the Lord? And can there be any better means to do this, than what the Apostle prescribes

in these words, Speaking to your selves in Psalms, and Hymns, and spiritual Songs? Can there be any better Psalms, &c. than those which were most certainly and unquestionably compos'd by Di∣vine Inspiration?

Yea, says he, besides all the Abuses incident to Prayer and Preaching, it hath this more peculiar, That oftentimes great and horrid Lyes are said in the sight of God; for all manner of wicked prophane People take

upon them to personate the Experiences and Conditions of blessed David, which are not

only false as to them, but also as to some of more Sobriety, who utter them forth; as where they will Sing sometimes; Psal. 22. 14. My heart is like wax, it is melted in the midst of my bowels. Ver. 15. My strength is dryed up like a potsheard, and my tongue cleaveth to my jaws, and thou hast brought me into the dust of death. And, Psal. 6. 6. I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears. And many more, which those that speak know to be false, as to them.

To this I answer, That all the Prayers of wicked prophane People, that is, of those who persist in their Wickedness, whatever words they use in Prayer, are an abomi∣nation to the Lord. What then? Must they be forbid to pray? No surely: But in Praying they must cease to be wicked. And indeed, it is im∣possible that any wicked man should cease to be wicked before he begins to pray. Prayer has al∣ways that Priority to ceasing to be wicked, which Logicians call Priority of Nature. Before any man can be justly esteemed to be a Member of any Christian Assembly or Congregation, he must pro∣fess, that he believes the Holy Scriptures were writ∣ten

by Divine Inspiration, and consequently that they contain nothing but Truth. And also, that he re∣solves by the help of God, to take the Truth therein contained to be the Rule of his Life and Conversation. If he be Sincere in this Profession (and God only can judge whether he be so, or no, unless he violate his Profession by some no∣torious contrary Practice) then most certainly he has in his Heart those Holy Desires which are exprest in the Lord's Prayer. And as for the Psalms, I pray God to make all the Adversaries of the Church of England duly sensible of this most important Truth, That though indeed there are many Passages in them, which none of us can apply to himself, as to the Particularity of his own Person, yet there is not one Passage in the whole Book, but what every true Christian may and ought to apply to himself, upon account of the Communion of Saints, of the relation He has to the Head, and to every Member of the Holy Catho∣lick Church which is in Heaven, or in Earth: So that every Expression in the Book of Psalms, every sincere Christian (so far as it is intelligi∣ble unto him) may use as the Means to stir him up to Sing and make Melody in his Heart to the Lord; to form such Thoughts and Affections as shall be most acceptable to God through our Lord Jesus Christ. Certainly, every Man that is con∣firm'd to the Image of the Son of God, who was all his days here upon Earth, A man of Sorrows, and acquainted with Grief. I say, every Sincere Chri∣stian does most certainly pour out his Soul before the Lord, in such Affections as are here exprest in the words of the Psalmist, My heart is like wax, it is melted in the midst of my bowels, &c. I am high∣ly

delighted with many Passages in Robert Barclay's Apology, particularly with this, p. 370.

It is plain, that men that are taken with Love, whe∣ther it be of a Woman, or any other thing, if it hath taken a deep place in the Heart, and possess the Mind, it will be hard for the man so in Love to drive out of his Mind the person or thing so loved: Yea, in his eating, drinking, and sleeping his Mind will always have a ten∣dency that way; and in Business, or Recreati∣ons, however intent he be in it, there will but a very short time be permitted to pass, but the Mind will let some Ejaculations forth towards its Beloved. And albeit such a one must be conversant in those things that the Care of this Body and such-like things call for, yet will he avoid, as Death it self, to do those things that may offend the Party so beloved, or cross his Design in obtaining the thing so earnestly desi∣red, tho' there may be some small use in them: The great Design, which is chiefly in his Eye, will so balance him, that he will easily look over, and dispense with such petty Necessities rather than endanger the loss of the greater by them. Now, That Men ought to be thus in love with GOD and the Life to come, none will deny; and the thing is apparent from these Scriptures, Mat. 6. 20. But lay up for your selves treasures in Heaven: Col. 3. 2. Set your affections on things above.

In the light of the sincere Love of God may be clearly seen how abominable such Conceits are, which have been publish'd of late by persons of great Wit, professing Christianity, and receiv'd by many with great Applause, namely this, That it may be esteem'd

a Noble Act for a Man to starve himself to death. For this the Memory of Atticus is celebrated, as if he had perform'd an Act of Heroic Virtue. But I shall take the confidence to say, That an Heathen Poet had the Wit to scorn the Gallantry of Self-murther, however it comes to pass that some of the Ingeniosi in this Age excuse it, and some others admire it.

Martial. Lib. 6. Ep. 28. Sit Cato, dam Vivit, sanè vel Caesare major: Dum moritur, num quid major Othone fuit.

Let Cato's Life be more than Cesar's brave: He dyed, like Otho, (Vice's Basest Slave.)

Let the Wits prate and scribble as they please; as long as the World stands there shall be some men in it who will ever most stedfastly believe, that there's nothing Noble but to follow the LORD of GLORY; there's no True Pleasure, but to bear his Yoke, who saith, Take my Yoke upon you, and learn of me, for I am meek and lowly in heart: and ye shall find rest unto your Souls. For my yoke is easie, and my burden is light.

Animadversions On HOBBS, concerning the Thoughts of Man.

COncerning the Thoughts of Man, I will consider them first singly, and afterwards in Train, or Dependance upon one another: Singly, they are every one a Representation, or Apparence of some Quality or other Accident of a Body without us; which is commonly call'd an Object. Which Object worketh on the Eyes, Ears, and other Parts of Man's Bo∣dy, and by diversity of working, produces diversity of Apparances.

The Original of them all, is that which we call SENSE (for there is no Concep∣tion in a Man's Mind, which hath not at first totally, or by parts, been begotten upon the Organs of Sense): The rest are deriv'd from that Original.

Chap. 3. A Man can have no Thought, re∣presenting any thing not subject to Sense.

Here he lays the Foundation of all Sin, and Errour: For certainly nothing can more in∣crassate, and sensuallize the Intellect, than such an Opinion, that we cannot have a Conception of any thing, but what is Sensible, or Corporeal: For if this were true, it would necessarily fol∣low, That we cannot have any Conception, No∣tion, or Apprehension of GOD, viz. Of a Spirit, or Being Incorporeal, Infinite in all Per∣fection. This Opinion, That a Man can have

no Thought representing any thing, but what has first made its Impression upon the Organs of Sense) brought Gassendus to that Height of Madness, that he says in plain Terms, That he's not able to think of GOD, but under some Corporeal Form: He says also, That the Mind is wont to have a Conception of GOD, as of some Venerable Old Man. "O curvae in Terris Animae, & Coelestium inanes!

Chap. 6. These Words of Good, and Evil, and Contemptible, are ever us'd with rela∣tion to the Person that useth them: There being nothing simply, and absolutely so; nor any common Rule of Good and Evil, to be taken from the Nature of the Objects them∣selves, but from the Person of the Man (where there is no Common-wealth, or in a Common-wealth, from the Person that representeth it; or from an Arbitrator, or Judge, whom, Men disagreeing, shall by Consent, set up, and make his Sentence the Rule thereof.

Here's a deep Stream of that Fountain of all Uncleanness, above discovered: From this Supposition, That there can be no Conception, Notion, or Idea of a Being Incorporeal, Infinite in all Perfection, it must needs follow, that there can be no Conception, or Idea of any thing simply, and absolutely Good to every Man: But on the contrary, he that apprehends the Existence of that most Glorious Being, must needs appehend, or conceive, that the Enjoyment of HIM is simply and absolutely Good, and that the being depriv'd of that Enjoyment, is simply and absolutely Evil.

The Definition of the Will (says he in the same Chapter) given commonly by the Schools, that it is a Rational Appetite, is not good; for if it were, then could there be no Volun∣tary Act against Reason.

No wonder, that he who makes so plain a Profession that he knows not GOD, discovers here so gross Ignorance of the Nature of the Will of Man, in respect of which, it is written, That Man was made in the Image of GOD. As GOD alone is his own Happiness, so GOD a∣lone is the True Happiness of Man; that is to say, is the True and Proper Satisfaction of his Will, or Rational Appetite. Finite Objects af∣fected, or inclined unto by the Will, unless in Reference to GOD are All but Vanity and Vex∣ation of Spirit, even those that are most satis∣factory to the Sensitive Appetite.

There be ma∣ny that say, Who will shew us any Good? LORD lift thou up the Light of thy Coun∣tenance upon us, Psal. 4. v. 6. There is none good but one, that is God, Mat. 19. 17.

Then could there be no Voluntary Act a∣gainst Reason.

The Consequence is a Noto∣rious Falsehood: For the Will is defin'd to be a Rational Appetite, not that it always follows Reason, but that it is of such a Nature that it can never be in any measure truly saissyed, but by the Acceptance of those Objects, which by Reason, or the Understanding influenced, with the Truth, are propounded unto it. All such Ob∣jects are no other than the various Modes, or ways of enjoying God, who is All in All.

Chap. 10. Covetousness of great Riches and Ambition of great Honours are Honourable, as signs of Power to obtain them.

Nor does it alter the Case of Honour, whe∣ther an Action, (so it be great, and difficult, and consequently a sign of much Power, be just, or unjust; for Honour consisteth only in the Opinion of Power. Therefore the Ancient Hea∣then did not think they dishonoured, but greatly honoured the Gods, when they introduc'd them in their Poems, committing Rapes, Thefts, and other great, but unjust, or unclean Acts, insomuch, as nothing is so much celebrated in Iupiter, as his Adulteries, &c.

Basest of Mortals! who endeavourest to fix the greatest Disgrace, even upon the Name of Honour, which has been ever us'd by the best Orators, as one of the strongest Inducements to Iust and Noble Actions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aristot. Topic. 6. 'The Ancient Heathen, &c. Was there ever such an impudent Sophister! Would he not here insinuate into the Thoughts of his unwary Readers, that the generality of some of the most considerable of the Learned Heathen, did shew that their Souls were fallen into that Mire, which His so long wallowed in? 'Tis true, some of the Poets amongst the Hea∣then were as wanton and impure in their Imagi∣nation, as lascivious and profane in their Writings, as T. Hobbs's Encomiast, Ab. C. But were not the most Eminent of the Ancient Philosophers; yea, and many of the Heathen Poets of another mind? Does not Aristotle say expresly, Ethic. Lib. 4. Cap. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

He can never be worthy of Honour, who is addicted to Vice; for Honour is the Reward of Vertue, and is given to Good and Vertuous Men.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

A

good Man is truly Honourable What says the Wisest of the Latin Authors, M. T. Cicero, con∣cerning the Reasons of the Honour they attri∣buted to Iupiter, (by which Name they signi∣fied the Maker of Heaven and Earth) Lib. 2. de Natura Deorum: Ipse Jupiter, id est, Iuvans Pater, quem conversis casibus appellamus â Iuvando Iovem, â Poetis, Pater Di••••••que Hominumque di∣citur; â Majoribus autem nostris, Optimus, Maxi∣mus; & quidem, ante Optimus, id est, Beneficen∣tissimus quàm Maximus, quia majus est, certèque gratius, prodesse omnibus, quàm opes magnas habere.

Iupiter was called by our Ancestors, the Most Good, and the Most Great; and truly the Most Good, that is, the Most Gracious, and Beneficient before the Most Great and Power∣ful, because it is More Great, and certainly More Acceptable to do Good to all Men, than to have the fulness of Wealth and Power.

Could T. H. be ignorant of that Divine Saying of the Poet Iuvenal?

—Nobilitas sola est atque unica Virtus.

Vertue's the only Nobility; that is to say, Is that for which onely Men ought to be Ho∣noured.

Prima mihi debes animi bona: Sanctus haberi Iustitiae{que} tenax, factis, dictis{que} mereris Agnosco Procerem. Juven. Sat. 8.

These and some of the preceding Verses are thus Traslated by my Learned Friend Dr. Barten Holyday:

Though in thy Hall Wax-Images we see, Vertue's the only True Nobility. Live like good Paulus, Cossus, Drusus; and Before thy Statues let these Worthies stand: Let these before thy Consuls Rods still go: To me the Riches of the Mind first owe. Deserv'st to be held pure, and just tow'rds Men, In Word, and Deed? I'll grant thee Noble then.

Is not the Word Turpe, i. e. Base and Disho∣nourable, the Epithet, which the Ancient Heathen gave to Injustice and all other Vice?

Honour, saith he, consisteth only in the Opinion of Po∣wer.

Ans. Honour consisteth indeed in the Esteem of true Power, but that is never separa∣ted from true Goodness, which implies Iustice, and all other Vertues. Go, ye Hobbists, and hide your heads for shame, and never more appear in the Defence of so vile a Sophister; who might have learnt from the Admirable Boetius (if his Pride had permitted him) what Power is (which he saw but confusedly, as in a Dream) which is indeed the Object of Honour. Lib. 4. de Consola∣tione Philosophiae: Bonorum quidem Potentia, malorum verò minimè dubit abilis apparet infirmitas, &c. Veram{que} illam Platonis esse sententiam liquet, solos quod de∣siderent facere posse sapientes: Improbos verò exer∣cere quidem quodlibeat, quod vero desiderent, explere non posse. Faciunt enim quaelibet, dum per ea, quibus delectantur, id bonum, quod desiderant, se adepturos putant: sed minime adipiscuntur, quoniam ad beati∣tudinem

probra non veniunt? It is evident,

That Good Men are always powerful; that Wicked Men are most feeble and impotent. And the Truth of that Saying of Plato cannot be doubt∣ed, That only Wise Men do what they desire; but that the Wicked exercise their Lusts, but are never able to accomplish their Desires; for they do whatsoever their Lusts prompt them unto, whilst by those courses, by which they gratifie their sensual Inclinations, they hope to attain to that Good which they desire, but they never attain thereunto; for 'tis impossible that Villany should approach to True Happiness.

It is most evident, by T. H. his own words, Chap. 11. (

Felicity is a continual Progress of the Desire from one Object to another, the at∣taining of the former being still but the way

to the latter) that he was one of those of whom Plato spake, when he said, The Wicked exercise their Lusts, but are never able to accomplish their De∣sires.

Chap. 14. The Right of Nature, says T. H. which Writers commonly call Ius Naturale, is the Liberty each Man hath to use his own Power as he will himself, for the preservation of his own Nature; that is to say, of his own Life; and consequently of doing any thing which in his own Judgment and Reason he shall conceive to be the aptest means thereunto.

Here he expresses a plain contempt of the words of our Blessed Saviour, and consequently before all the World renounces his Christianity. Luk. 14. 26. If any man will come to me, and hate

not his Father and Mother, and Wife, and Children, and Brethren, and Sisters, yea, and his own Life also, he cannot be my Disciple. It is manifest and un∣questionable, that by a Man's hating his own life, we are to understand his abhorring the Preserva∣tion of it by any Unlawful Means: Whereas this Industrious Agent for the Kingdom of Darkness would have us believe, that a man may do any thing by the Right of Nature, which he conceives to be the aptest Means to preserve this transitory Life, which Heathens have been willing to part with, rather than they would violate their Faith. What would the brave Regulus have thought of this Philosopher, falsely so call'd? I flame with In∣dignation against the Spirit and Genius of such an Enemy to Christianity, that has named the Name of Christ, considering the many Excellent and Christian-like Sentences I read in the Verses of some Heathens, as well as in the Writings of the Stoicks, and other Philosophers, particularly in his Verses, who was so much taken with Regulus▪s Fidelity to his most cruel Enemy. How like a Christian does he write of a Good Man? Carm. Lib. 4. Ode 9.

Duram{que} callet Pauperiem pati, Pejus{que} Letho flagitium timet; Non ille pro charis Amicis, Aut Patriâ timidus perire.

Which that Excellent Person Sir R. F. translates thus:

If he know how hard Want to bear, And fear a Crime more than his End, If for his Country, or his Friend, To stake his Life he doth not fear.

As for T. H. his Mad Conceits concerning Li∣berty and Necessity, his asserting, That the HOLY ONE is the Cause of all Sinful Purposes, &c. since they are so generally abhorr'd even by those Per∣sons who assert such Propositions, from which the same most execrable Conclusions may be inferr'd, I think it not requisite that I should spend any time in animadverting on them in these Papers. And as for those Propositions from which I say such black Conclusions may be inferr'd, I think I have plainly refuted them by the Truth I have demonstrated in my Latin Papers against Ianse∣nius and Calvin, whose Followers, I hope, will for the future be the more enclin'd to relinquish those wretched Opinions, seeing them in the company of so many Hellish Conceits of that most horrid Monster, the Father of the Leviathan. By his saying, That

Men can have no Passion nor Appetite to any thing, of which Appetite

God's Will is not the Cause, Chap. 21. he plainly gives the greatest Encouragement to the Workers of Iniquity to entertain a favourable con∣ceit of the grossest▪ Enormities of their wicked Lives.

Chap. 34. He talks perfectly like one in Beth∣lehem:

Apparitions, quoth he, though no real Substances, but Accidents of the Brain, yet when God raiseth them supernaturally to signi∣fie

his Will they are not unproperly term'd God's Messengers; that is to say, his Angels.

What does he think of the Angel we read of 2 Kin. 19. 35. And it came to pass that night that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thou∣sand: and when they arose early in the morning, be∣hold, they were all dead corps. This was a pretty stout Accident of the Brain, that could slay in one night 185000 Men. No doubt there was an An∣gel (an Evil one) in the Brain of T. H. without such an Assistant he could hardly have hammer'd out so many Diabolical Imaginations. Near the Conclusion of this Chapter he has a Lucid Inter∣val:

But, says he, the many places of the New Testament, and our Saviour's own words, and in such Texts wherein is no suspicion of cor∣ruption of the Scripture, have extorted from my feeble Reason an Acknowledgment and Belief, that there be also Angels substantial and permanent.

I pray, Reader, observe these words, Have extorted from my feeble Reason; see how he discovers his Cross Humour and Averse∣ness, from a due compliance with the Judgment of the Church of God. He reproaches his Reason for falling under the power of a Great Truth, which he had such a mind to oppose. By these words in the same Chapter,—

Where by the Spirit of God is meant God himself;

he pro∣vides a Sophistical Evasion for himself and his Disciples, in case he or they shall be charged with the Macedonian Heresie. That young Stu∣dents may not be impos'd on by persons more likely to deceive them than T. H. by their per∣verse Interpretations of Texts of Scripture,

wherein there is express mention of the Spirit of God, I shall most earnestly beseech them to pe∣ruse these Books of the admirable Saint Basil, viz. Adversus Eunomium, & Lib. de Spiritu Sancto; And I desire, that in all their Discourses concer∣ning the Nature and Operation of the Holy Ghost, they would be ever mindful of those words with which he concludes his third Book against Eunomius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

As for that wicked stuff which he delivers Chap. 42. in a pretended defence of his cursed Assertion, That we ought to deny our Saviour

before Men, if we be commanded by our Lawful Prince;

it has such a smell of Brimstone, that I abhor to recite it, or say a word to any one that undertakes to vindicate him herein: But the Lord rebuke thee. His calumniating of the Holy Martyrs makes their Wounds as it were to bleed afresh; and this will make his Memory to look horrid and ghastly to Posterity.

To his wicked Paradoxes concerning the word Church, and Power Ecclesiastical, I shall oppose these words of the most Learned and Pious Mr. Herbert Thorndike, (in his Review of his Discourse of the Right of the Church in a Chri∣stian state, p. 40.)

Seeing that the Church is a Society, Community, Corporation, or Spiri∣tual Common-wealth, subsisting by the imme∣diate Revelation and Appointment of God, without dependance upon those Christian States, wherein it is harbour'd, as to the Right

by which it subsisteth, and the matter wherein it communicateth; it followeth of necessity, that it is endowed with Rights correspondent to those wherein the Soveraignty of States consisteth. The Power of the Sword is the Principal of Rights into which the rest are resolv'd, when they are enforc'd to have recourse unto it, for the execution of that, which becomes requisite to make them available. And the Church hath the Sword of the Spirit, which is the Word of God, which is used two manner of ways, as the Sword is, either to subdue Strangers, or to cut off Malefactors.

Chap. 34. T. H. has these Mad Expressions:

Substance and Body signifie the same thing; and therefore Substance incorporeal are words which when they are joyned together destroy one another, as if a Man should say an incor∣poreal Body.

But Chap. 25. he has a Lucid In∣terval:

To worship God, says he, as inanima∣ting or inhabiting such an Image or Place, that is to say, an Infinite Substance in a Finite Place, is Idolatry.

Here he acknowledges, that God is a Substance Infinite, and consequently Incorpo∣real. This Acknowledgment, the force of so great a Truth, (to use his own words) extorted from his feeble Reason. Haec est summa delicti no∣lentium recognoscere, quem ignorare non possunt, Tert. Apol.

Chap. 46. He puts Hell and Purgatory together, as if the Existence of one were no more credible than of the other:

What is all the Legend, says he, of Fictitious Miracles in the Lives of the

Saints, and all the Histories of Apparitions and Ghosts, alledg'd by the Doctors of the Church of Rome, to make good their Doctrine of Hell and Purgatory, the power of Exorcism, and other Doctrines, which have no warrant, nei∣ther in Reason nor Scripture.

In the 44th Chapter he has provided a comfortable state for the Reprobate, after the Resurrection, instead of that state of ineffable Torments, which all true Christians acknowledge to be signified by the Torments of Hell.

The Reprobate, says he, shall be in the estate that Adam and his Posterity were in after the Sin committed. The Wicked, says he in the same Chapter, being left in the estate they were in after Adam's Sin, may at the Resurrection live, as they did, Marry, and give in Marriage, and have gross and corru∣ptible Bodies, as all Mankind now have, and consequently may engender perpetually after the Resurrection, as they did before.

Are not these pleasant Conceits for that sort of Men, who would fain have the Fear of Hell re∣moved out of the way, whilst they turn every one to his course, as the Horse rusheth into the Battel? But the fear of Death and Hell they shall never be able to shake off, let them do what they can:

—Haeret lateri lethalis arundo.

And now I doubt not but the ingenuous Rea∣der will concurr with me in the Indignation I conceive against the most intolerable Impudence of a late Writer, who pretends to set forth an History of the Life of T. H. He tells us, we are

all mistaken, the Black-Moor is exceeding White. Controversias quidem The logicas, says he, p. 167. maximè aversatus est. Quicquid autem ad Pietatis exercitia, au•• ••o••os Mores conferret, plurimi fecit. To adorn the Memory of such a Man as T. H. what is it but to provide, that the Corps of one that dyed of the Plague may lye in state, that People coming to behold it may contract the Infection? If this Author go on to publish any more Books to as ill purposes as he has done this, whatever height of Learning and Eloquence he may attain unto by the continuance of his Studies, he will certainly deserve no better Character than that which was given by Velleius Paterculus to C. Curio, Hist. lib. 2. Homo Ingeniosissimè Nequam, & Facun∣dus Malo Publico. Most just is the severity of the Censure past upon this most Infamous Writer, by the most Reverend Archbishop of Armagh:

The catching of the Leviathan, Chap. 1. Thus we have seen how the Hobbian Principles do destroy the Existence, the Simplicity, the Ubi∣quity, Eternity, and Infiniteness of God, the Doctrin of the Blessed Trinity, the Hypostatical Union, the Kingly, Sacerdotal, and Propheti∣cal Offices of Christ; the Being and Operation of the Holy Ghost, Heaven, Hell, Angels, De∣vils, the Immortality of the Soul, the Catholick and all National Churches, the Holy Scriptures, Holy Orders, the Holy Sacraments, the whole Frame of Religion, and the Worship of God; the Laws of Nature, the Reality of Goodness, Justice, Piety, Honesty, Conscience, and all that is sacred.

I shall most earnestly entreat those young Stu∣dents in Divinity, who shall cast an Eye on these Papers, that they would read all that has been written against T. H. by this most Renowned Archbishop, and hy the Right Reverend Father in God the late Bishop of Salisbury, and by the Reverend and Learned Dr. H. More, Dr. Shar∣rock, and Dr. Cumberland. Other excellent Men have abundantly confuted his Wicked Errors, but I have been chiefly conversant in the Wri∣tings of those I have here mention'd. I cannot but recite a few Lines of my Lord Bishop of Salisbury's excellent Sermon concerning the Sin∣fulness, Danger, and Remedies of Infidelity, which T. H. would not acknowledg to be a Sin. The Author of the Leviathan, Cap. 41. p. 286. tells us in plain terms,

That we do not read any where (in the Scriptures) that they which re∣ceived not the Doctrin of Christ did therein sin.

And again, That the Injunctions of Christ, and his Apostles, Men might refufe without Sin.

Now, concerning this Assertion, I cannot chuse but say, that had I not been acquainted with the Works of that Author, especially those rela∣ting to Religion, I should exceedingly wonder at i••, because it supposes Men never to look into their Bibles; which is the thing it would per∣swade.

In the 21st of Matthew our Saviour asks the Iews this Question, Did ye never read in the Scri∣ptures such a thing? A Question which I must re∣peat to the Asserters of this Doctrin: Did they never read in the Scriptures the Sinfulness, the

Danger, the Hainousness of Infidelity? Surely he that runs may read it.

His Lordship's Exercitatio in Thomae Hobbii Phi∣losophiam, printed at Oxford 1656. prov'd a most effectual Antidote against the Plague of the Hob∣bian Errors, which at that time began to spread most dreadfully.

Since I had fitted these Animadversions for the Press, there came to my Hands a Book, entituled, An Answer to a late Book publisht by Dr. Bramhal, late Bishop of Derry, called, The Catching of the Leviathan. I wish some Learned Man would publish a Reply to it, to vindicate the Honour of that most renowned Prelate. If the Charge I have brought against T. H. in these Animadver∣sions be true, that Monument of his Reputation (which some may conceit to have been) erected in this Book, will most certainly, in the Judgment of all Men, fall to the Ground; the weakness whereof in one particular I shall here demon∣strate.

He affirms, That Atheism is a Sin of Ignorance; and he conceits, that he sufficiently exposes the most Reverend Archbishop by this pitiful So∣phism.

If it be not a Sin of Ignorance it must be a Sin of Malice: Can a Man malice that which he thinks has no Being?

Answ. To have an Aversion to the Notion or Conception of a Being Infinite in all Perfection, is to Malice or Hate GOD: And such an Aversion is the grossest Atheism. T. H. supposes that there is a GOD; and from this Supposition it must

needs follow (whether he would have it so or no) that all Rational Creatures are capable of the foresaid Notion. So that an Aversion to it can proceed from no other Cause, but only the Pravi∣ty of the Will perverting the Undertaking. T. H. pretends to Believe the Holy Scriptures: Now it is written, This is the True Light, that en∣lightneth every man that cometh into the World. The True Light is GOD: It is written, God is Light. If the True Light enlightneth every Man that cometh into the World, Atheism is not only the Not Seeing of Him, but an Aversion to Him; no Sin of Ignorance, but of Malice. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

I shall not make any other Apology for the sharpness of my Stile, but this: That it is not enough not to Consent to the Hobbian Errors, but we must Hate them with a perfect Hatred.

I have no more to do at present, but only to recite those words of the blessed Psalmist, with reference to every one of the Disciples. of this most Impious Sophister, which I us'd in public, with reference to him, not long before his death: Arise, O God, maintain thine own cause: remember how the foolish men blasphemeth thee daily.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

EPITAPHIUM R. SH. LL. Doctoris.

Hic Iacent Reliquiae Viri Incomparabilis Roberti Sharrock, Qui Iacentem Suscitavit Philosophiam Practicam, Atheismum Triumphantem Debellavit: HOBBII, SPINOSAe, & caeterorum Ejusdem furfuris homuncionum Placita, Specie quâdam Eruditionis insignis ostentata, Quam sint Stolida; quam Improba Clarissime Demonstravit. Virtutum, & Vitiorum omnium Veras, ac Vivas Effigies depingens Horum Odia, Illarum Amores In Animis Prudentium Lectorum Flagrantissimos Accendit. Striptis Varii Argumenti Elaboratissimis Us{que} ad Consummationem Seculi Apud Doctos, & Pios permansuris Famae Suae Exegit Monumentum Aere perennius.

Clarissimi Viri Domini GEORGII MACKENZI Epitaphium, A. D. 1691.

Ingenio Magno, ac Verâ Pietate refulget Illius Egregii Candida Fama Viri. Cum nihil Hic fuerit, Quo se ingens flamma foveret, Ignea Mens Terras linquit, & Astra Petit.

A LETTER to the Author of a Pam∣phlet, Entituled, The Doctrine of the Trinity Placed in its due Light.

Non eloquimur magna, sed vivimus.

SIR,

THO I acknowledge, That you deserve the Character of a Person Ingenious and Learn∣ed; yet since you deny the Catholic Faith, whilst you pretend to be a True Son of the Church of England, I must say, you do not deserve the Name of an Honest Man. I doubt not but any Learned and Impartial Reader, that believes the Holy Scriptures were written by Divine In∣spiration, will readily grant, that in two or three Lines. I destroy your Hypothesis, viz. That there is no other Difference or Distinction betwixt the Father, Son, and Holy Ghost, than there is be∣twixt Infinite Goodness, Wisdom, and Power. It is most agreeable to the Holy Scriptures, to say, That Infinite Goodness; is Infinite Wisdom, and Power, and that Infinite Wisdom is Infi∣nite Goodness and Power, and that Infinite Power is Infinite Goodness and Wisdom: But it is most contrary to the Holy Scriptures, to say, That the Father is the Son, and the Holy Ghost; and that the Son is the Father, and the Holy Ghost; and that the Holy Ghost is the Fa∣ther

and the Son. Your ridiculing the Heaven∣ly Senniments of St. Augustin concerning the Divine Beauty, is such an Abomination, that I cannot recite it without an Horresco Referens as a Preface to the Recitation of such a Blasphe∣mous Harangue. P. 4.

Let us seriously consi∣der; How could Epicurus more Graphically describe his Idle Voluptuous Deity, than by com∣paring him to a Beautiful Lady, pleasing her self with the Image of her fair Face, reflected in a bright smooth Glass? or, How could he give a better Account of his regardlesness of the World, than by saying, his Life, his Glory, and his Pleasure are all his Interest, and and these are determined to one another.

Now, I pray thee, Reader, what is all this to thee, or me, but a Discouragement from hop∣ing any good from such a God, and conse∣quently from paying him any Love, or Ser∣vice? Be the Lady never so perfect in Beau∣ty, her Glass never so exactly clear, her De∣light in it never so ravishing; what is this to the well-ordering of her Family, but an hindrance? A Noble, Eloquent, and Judici∣ous Writer, in his Advice to a Daughter, tel∣leth her, That her Servants will more value her House-keeper than her Ladyship, if they find she takes no care of them: And some will say, It is not so unreasonable to Worship the Sun, who is the World's great Benefactor, as that Sun's Creator, if he leaves them without farther regard to their happiness.

Now I pray thee, Reader, What is all this to thee, or me?

Is it nothing to me, that my God is the Infinity of True Beauty, that He

is all that I can desire, all that deserves my Love? The Divine Beauty implies the Glory of infinite Goodness, Wisdom, and Power, and is all this nothing to me? It implies the Glo∣ry of the Justice of the Divine Vengeance on Impenitent Sinners, as they are Impenitent, and the Glory of Infinite Mercy towards Sinners, that repent, or such, who, tho they do not tru∣ly repent, have not so hardened their hearts, but that they are capable of Repentance: And is all this nothing to me? Is it nothing to me, that the Divine Beauty being Infinite, is in all Things and Events (Sin only excepted); so that whilst I sincerely believe in IESUS, all the Objects of my Thoughts are Matter of Joy and Satisfaction unto me? The King of Terrors ceases to be terrible, and becomes a most useful Subject to those that obey the Royal Law of Liberty, and so become Kings, and More than Conquerors over all their Enemies. This Happiness they attain unto by a true Sense, or Practical Knowledge of the Divine Beauty, the Infinity of Light and Love: And is all this nothing to me? Cer∣tainly the Divine Beauty is All Things to me. One Glympse of it is enough to quench all such burning desires, which torment the Souls of Co∣vetous, Ambitious, and Voluptuous Men. This Beauty do I see in the Image of the Invisible God, the Brightness of the Glory of the Father of Lights, and the Express Image of his Person. Your kind Reflexion upon the Mahometans, p. 19. puts me in mind of that most Remarkable Passage in a Learned Book, Entituled, A Discourse of Natu∣ral, and Reveal'd Religion. Chap. 26.

Before 〈◊〉〈◊〉 take my leave of Mahomet, it will not be amiss

to Advertise my Reader (if he be a Christian) of the Danger, both he, and all other Christi∣an are in of being reduc'd under the Slave∣ry of this Mortal, and Common Enemy; so that how prosperous soever the Christian Arms are, or have been, we are still in greater dan∣ger than ever, of being ruin'd by the Le∣gions of these Infidels, not those of their Spahi's or Ianizaries, but by those of another Order, far more mischievous; forasmuch as they fight under our Colours, and pretend to be of our Party, such Enemies are ever look'd upon as the most dangerous; for they are rarely disco∣vered, till they have given the Mortal Blow. Now these are the Socinians, which, tho ex∣ploded the World above a Thousand Years ago, under the Appellation of Arians, are in these our days, risen again from the Grave, and like Spectrums appear every where in the dark.

P. 29. You say,

That St. Gregory Nazianzen in his 35th Oration, maketh the Unity no other than p••cifical; wherein he agreeth with his great Friend St. Basil, as appeareth by the Letter sent him expresly upon this Subject by that great Father.

Have you any Fear of God, or Shame of the World, who have the Impudence to publish so Notorious a Lye! These are St. Gregory Na∣zianzen's Words, in his 38th Oration, and there is nothing in his 35th but what is fully agree∣able to them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This is the first Verse of one of his Hymns:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:

That Unity cannot be Specifical, or under any Genus, which is above all being Absolutely Infinite. There is not one Word in any one of St. Basil's Epistle to St. Gregory Nazianzen, that might give any Man an Occasion to conceit. That he thought the Unity no other then Spe∣cifical. Blush, and be confounded at the read∣ing of these Words of that Holy Father, where∣in he expresses his Sense of the Divine Unity: De Spiritu Sancto, Cap. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where the Unity is Specifical, there are (Actually, or Potentially) more than one of the same Kind.

I shall now give you some of my Reflections upon the Conclusion of your Sophistical Essay:

Some, I hope, say you, will find satisfaction in the very Doctrine, as now stated: Those that cannot fully grant their Assent and Consent to the Doctrine for its own sake, may find some Ease, if not full Cure of their Scruples, when they Conform to our Establish'd Worship for Peace sake: The former indeed is the best Fruit; but the later is not contemptible. If I obtain either of them, I have already a sufficient Reward: Yet I hope for a greater from that Lord, whom I have thus endeavoured to serve, and who hath said, Blessed are the Peace-makers.

Here you plainly discover your Develish De∣sign, to bring the Socinians into the Communi∣on

of the Church of England, and consequent∣ly to Corrupt and Destroy Her. I grant, That an Unlawful Petition in the Public Prayers, is no sufficient Cause for any Man to separate him∣self from such a Religious Assembly, which other∣wise he should he obliged to frequent. But no∣thing can be more notoriously repugnant to the Principles of Common Honesty, than for any Man to make the most Solemn and Express Pro∣fession of believing that which indeed he does not believe. Every one that professes himself to be a Member of the Church of England, makes the most Solemn and Express Profession of Believing, that Our Lord Iesus Christ is God of God, Light of Light, Very God of Very God, Begotten, not Made,

being of One Substance with the Father, by whom all things were made. Bles∣sed

are the Peace-makers, but Cursed are they that deny our Lord Jesus Christ to be the True and Eternal God, whosoever thus detracts from Him the Infinity of his Glory, he does not love Him: And 'tis known to all that read or hear the Holy Scriptures, what the Apostle says:

Is any love not the Lord Jesus Christ, let him be Anathema, Maran-atha.

I am,

Your Servant, &c.

Walonis Messalini Sententiae DE Episcopis & Presbyteris Examen: Cui annexa est, Animadversio in Davidem Blondellum.

Magna est Veritas, & Praevalebit.

Ad Lectorem AERLANUM.

TE Oro, & Obtestor, per eam, quam Pro∣fessus es, Fidem Christianam, ut mente pura, atque omnibus Praejudiciis vacua Pauca haec Scripta perlegere digneris. Veritas non quae∣rit Angulos. In clara luce reponimus sententi∣am Nostram: nullis Obumbrata est Rhetorices Co∣loribus, nullo Dialectices Affectato Acumine im∣pedita; sed Sermone simplici, & aperto explica∣ta proponitur, ac defenditur contra ejusmodi Adversarios, qui sane Ingenio pollent & eloquio. Facile potes ipsam, quam Tractamus rem totam inspicere. Favorem tuum non petimus, sed Aequum Iudicium. Opto te semper in Christo bene Valere, Veritatem, ac Pacem amare.

Walo Messalinus in Dissertatione contra D. Pe∣tavium, p. 7. de se, Suisque loquens haec verba habet:

Nusquam negarunt antiqua etiam tem∣pora discrimen illud inter Episcopos, & Pres∣byteros agnovisse, qui sciunt rem esse antiquis∣simam, ut duo hi Ordines in Ecclesia fuerint distincti, Episcoporum & Presbyterorum, si excipiantur Apostolica tempora, quorum aevo, ut eorum scripta testantur, nullam constat eo∣rum Ordinum fuisse distinctionem.

Resp. An scripta Apostolica explicanda sint secundum Novatorum Commenta, vel secundum Sensum Communem Sanctorum in Ecclesia primi∣tiva, quorum Scripta adhuc in Ecclesiae Aedifi∣cationem per providentiam divinam conservan∣tur, Judicet quispiam veritatis Evangelicae stu∣diosus.

P. 12.

Paulus in priore ad Timotheum, Cap. 3. postquam praecepta dedit Episcopis, sta∣tim transit ad Diaconos, non alios agnoscens Presbyteros nisi qui confuso cum Episcopis dis∣crimine iidem haberentur. Nullus itaque inter eos gradus interjectus, nec Apostolo agnitus.

Viri Apostolici, Ioannis Chrysostomi sententiam Apostolicam Walonis Messalini sententiae adversam his verbis clarissime prolatam cernimus, Hom. 11. in 1 Tim. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Hom. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Phrasis ista, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hac ratione explicanda esse videtur. Matt. 26. 64. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gal. 2. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ut per Dextram Poten∣tiae significatur Dextra, per quam Exercitur Po∣tentia: Et per Dextras Societatis significantur Dextrae per quas Exercetur Mutuus Amor, seu Commune (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) sic etiam per Manus Presby∣terii significantur Manus per quas Exercetur Pres∣byterium, hoc est, Presbyteri Praesidentis, seu Episcopi Officium.

P. 14. Cum vocat eos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ipse se 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eorum appellat. Recte: Sed inde non sequitur omnes quos vocat Presbyteros fuisse Apostolos, quia illos in eodem cum seipso Apostolo Nomine conjungit, dum seipsum appellat Sym∣presbyterum; nec hinc sequitur omnes fuisse Epi∣scopos, seu in Potestate Ordinandi constitutos, qui illo tempore vocati erant Episcopi.

P. 86,

Cum Presbyteri omnes ex aequo voca∣rentur, & Episcopi pariter omnes, nullum inter eos tum discrimen fuisse dignitatis ex eo com∣probatur, quia nullum esset appellationis.

Manifestum est temporibus Apostolicis magnum fuisse discrimen Dignitatis inter Timotheum Presbyterum atque alios qui tum etiam appellati erant Presbyteri: fuit ille ea dignitate praeditus, quam jam tota Ecclesia Episcopalem vocat, quae Data est illi cum Impositione Manuum Presbyterii. Scilicet is Iurisdictionem, in ipsos Presbyteros, atque Ordinandi Potestatem ab Apostolo Paulo ac∣cepit, 1 Tim. 5. 20.

Adversus Presbyterum accusationem noli recipere, nisi sub duobus, aut tribus Testibus. V. 22. Manus cito ne cui im∣ponito.

P. 117.

Cum haec dicit Hieronymus, quid facit excepta ordinatione Episcopus, quod Presbyter non faciat? Ad morem, jusque suae aetatis respexit. Sed non ita se rem habuisse Apostolorum aevo intellexit. Eundem enim tunc fuisse Presbyte∣rum, & Episcopum in Commentariis ad Titum scripsit, & Presbyteros quoque habuisse Ordi∣nandi potestatem, quia Presbyteri id erant, quod Episcopi. Idem est ergo, inquit, Presbyter, qui & Episcopus:—& antequam Diaboli instinctu studia in religione fierent, & diceretur in populis, Ego sum Pauli, Ego Apollo, Ego autem Cephae, communi Presbyterorum consilio Ecclesiae gubernaban∣tur. Tunc temporis, id est, Apostolorum aetate in commune Presbyteri Ecclesiam regebant, pa∣res omnes honore, ac potestate. Ab eo autem tempore, hoc est, ex quo studia in Ecclesia facta sunt, Postquam unusquisque eos quos Baptiza∣verat suos putabat esse, non Christi, in toto orbe de∣cretum est, ut unus de Presbyteris electus superpone∣retur caeteris, ad quem omnis Ecclesiae cura pertine∣ret, & schismatum semina tollerentur. Post Apo∣stolorum itaque tempore hoc decretum in toto Orbe factum est.

Resp. Nos minime negamus quin ad repri∣menda Schismata necesse fuerit ut Episcopi Plus Auctoritatis exercerent; atque inde distinctio Dignitatis Episcopalis & Presbyteralis clarius appa∣ruit. Communi Presbyterorum Consilio Eccle∣siae gubernabantur antequam inter ipsos Presby∣teros orta sint Dissidia: Tunc necesse erat ut ille Presbyter, qui Ordinandi▪ Potestatem habebat, atque hac ratione Caeteris Praestabat, Jurisdictio∣nem quandam exerceret ad reprimenda Schismata. Notandum est, quod ipse agnoscat Heronymus in∣ceptam

fuisse hanc consuetudinem temporibus Apostolorum; nempe cum diceretur in populis Ego sum Pauli, Ego Apollo, Ego autem Cephae. In hac ipsa Epistola in qua ista occurrunt verba, Quid facit Excepta Ordinatione Episcopus, quod Presbyter non faciat, Sic ille loquitur:

Ut sciamus Tra∣ditione Apostolicas sumptas de Vetere Testa∣mento, quod Aaron. & Filii Ejus, atque Levitae in Templo fuerunt hoc sibi Episcopi, & Presby∣teri, & Diaconi vendicent in Ecclesia. Hinc omnibus innotescat quam▪sit Veritati Inimicus Adversarius Noster, qui ausus est hanc voces pro∣ferre?

Ad morem, jusque suae aetatis respexit. Sed non ita rem habuisse Apostolorum aevo in∣tellexit. Post Apostolorum tempora hoc decre∣tum in toto Orbe factum est.

Quod spectat ad Commune Presbyterorum Consilium in Guber∣nanda Ecclesia, de quo loquitur Hieronymus, us{que} adhuc Potestatem aliquam Iuri Episcopali subordi∣natam tenere simplices Presbyteros quis non vi∣det? Sed nunquam suit iis concessa Ordinandi fa∣cultas. Qualemcunque dignitatem, seu potesta∣tem S. Hieronymus, vel S. Chrysostomus, vel alii Sancti Scriptores in Ecclesia Primitiva iis tribue∣rint, semper Excepta est Ordinatio. Quàm ple∣nus, ac perfectus sit Consensus Hieronymi & Chrysostomi haec verba Hieronymi clarissimè osten∣dunt.

Ad Titum & Timotheum de Ordina∣tione dicitur: de Presbyteris omnino reticetur, quia in Episcopo & Presbyter continetur.

U∣terque loquitur quidem magnifice de Presbyteri dignitate sed uter{que} denegat Presbytero, tribuit Episcopo Ordinandi facultatem. Ad Walonem re∣vertamur, p. 123.

Eadem est explicatio, in∣quit, Ambrosii, vel illius commentatoris, qui

nomen ejus ementitus est, in Epistolam ad Ti∣motheum, Cap. 3.

Post Episcopum, inquit, Dia∣coni Ordinationem subjicit. Quare? Nisi quia Episcopi, & Presbyteri una Ordinatio est. Uterque enim Sacerdos est. Sed Episcopus primus est.

Sui saeculi, inquit Walo, consuetudinem spectabat, cum haec scriberet, non Apostolicorum tempo∣rum usum & morem.

Per haec verba Una Ordi∣natio est nihil aliud intelligere debemus quàm quod ipse dicit Hieronymus, nempe in Episcopo & Presbyterum con••ineri.

Certè evidentissimum est Eum spectasse Aposto∣licorum temporum usum, & morem. Post Epi∣scopum Di••coni Ordinationem subjicit. Quis subji∣cit, nisi ipse Apostolus, qui Scripsit hanc Episto∣lam, cujus enarrationem hic Commentator in∣stituit?

P. 242.

Inepte, & Imperitè inscitiae carci∣noma Loyoliticum verba illa Pauli ab Hierony∣mo usurpata in eam traxit sententiam, quasi ex his inducere vellet, ab eo tempore, quo ista jactabantur apud Corinthios sublatam fuisse inter Pre••b teros aequalitatem, & unum omnibus im∣positum Episcopum.

Resp. Hieronymum sensisse temporibus Aposto∣licis sublatam fuisse inter Presbyteros inaequa∣litatem, nempe unum caeteris fuisse superpositum, evidentissimè constat ex hisce Hieronymi verbis su∣pra recitatis:

Ut sciamus Traditiones Aposto∣licas, &c.

En ipse Agnoscit Hieronymus ex Apostolicis Traditionibus clarescere Episcopum tam certò fuisse Presbyteris superiorem, quàm Aaronem Filiis suis, & Levitis. Walonis Messalini Garruli∣tatem veritati Evidentissimae adversam Odio, ac contemptu magis, quàm responsione aliqua dig∣nam, esse existimamus.

P. 389.

Tertullianus, in libro de Baptismo, etiam discretionem Episcopalis Ordinis, & Pres∣byterici sola auctoritate Ecclesiae introductam satis clarè innuit his verbis: Dandi quidem Ba∣ptismi jus habet sacerdos, qui est Episcopus. De hinc Presbyteri, & Diaconi, non tamen sine Episcopi au∣ctoritate propter Ecclesiae honorem, Quo sal∣vo salva pax est. Majorem Episcopi auctorita∣tem quàm Presbyteri è sola Ecclesiae constitu∣tione & consuetudine descendere clarè dicit, cum ob Ecclesiae honorem id constitutum signi∣ficat, quo salvo pacem salvam esse ait. Simul etiam inducans eandem causam fecisse ut Epi∣scopus praeponeretur Presbyteris: quam & Hie∣ronymus posuit. Ut Schismata nempe tolleren∣tur, & Pax conservaretur & amulatio remove∣retur, quae Schismatum mater est. Ad jungen∣dus igitur jam tibi Ambrosio, Hieronymo, & Au∣gustino Tertullianus, qui non minus quàm illi di∣sertè Episcopalis Ordinis, & Presbyteralis differen∣tiam humano instituto tribuit, id est, Ecclesiae Auctoritati.

Resp. Episcopalis Ordinis, & Presbyterialis differentiam Institutio Plusquam humano tribuit, qui asserit eam Ecclesiae auctoritate esse constitu∣tam: Nam ab ipso Christo, Domino, ac Deo No∣stro ecclesiae derivata est auctoritas. An ulla ra∣tione Verisimile habeatur Tertulliani aetate, hoc est, Secundo post Apostolos saeculo, constitutionem aliquam Non-apostolicam tanti fuisse apud omnes in toto Orbe Christianos, judicet quicunque ve∣rum dicere maluerit, quàm hypothesi servire. Uti∣nam omnes qui prae se ferunt ultimam Schismatum aversationem, hoc studio ducerentur, ut Episco∣pus ubi{que} sit Presbyteris praepositus, quod olim

hanc ob rationem Constitutum fuisse vel ipsi Pres∣byteriani agnoscunt: Ut Schismata nempe tolleren∣tur, & Pax conservaretur, & Amulatio removeretur, quae Schismatum mater est

P. 413.

Bono finc institutum hoc fuisse ne∣mo negat, cum optima ratio fuerit ita instituen∣di. Nunc cum reipsa cognoscitur ex Episcopa∣li Tyrannide certius in Ecclesia malum, ac dam∣num majus oriri, quàm quod ex aemulatione aequalium metuebatur, quod bona de causa con∣stitutum fuerat, meliore posse, imò & debere abrogari quis non videt?

Quo Judice, qua Auctoritate id debet abrogari, quod à tota Ecclesiâ erat constitutum ad Schismata tollenda, quibus nullum in Ecclesiâ majus malum oriri possit? Omnium Haerese••n, at{que} actionum Iniquissimarum Origenes esse Schismata quis non videt? Episcopalis Tyrannis, ubicun{que} sit, humili∣tate, ac patientia populi Christiani arguenda, ac re∣primenda est; non Armis, Phanaticis concionibus, clamoribus, omnimodo furore miscenda sunt om∣nia in illis Regnis, in quibus perhibentur Episcopi Tyrannidem exercere.

P. 442.

Curationem solam habuerunt primi Episcopi, qui & iidem Presbyteri, sinê potestate, sine imperio, sine Jurisdictione.

Fals••ssimum est S. Scripturae manifestè contra∣rium primos Episcopos nullam habuisse Potesta∣tem, nullam Jurisdictionem. Certo certius est aliquam illos habere potestatem, quibus aliqua Debita est Obedientia, Heb. 13. 17. Obedite prae∣positis vestris, inquit Apostolus.

Heu quantos errores, quot opinionum Porten∣ta, Fomenta ista Scelerum in Orbem Christianum induxit superbia literata quadam verbositate suf∣fulta!

Instabiles Multorum Animi Flumini Verbo∣rum obstare nequeunt: Per insignem Multiloquii violentiam rapiuntur in vastum errorum Gurgi∣tem. Tristissimum hujus rei exemplum cernimus in controversia istade distinctione Ordinis Episco∣palis à Presbyterali tam fervidè agitata. Scilicet hanc Litem ad horrenda intereptos Christianos (Pacificum Nomen) Certamina provexit non magna aliqua Presbyterianorum Sententiae Verisi∣militudo ad alliciendos hominum Mentes idonea, sed convenientia ista, quae in illo dogmate est, cum Nativa generis humani Nequitia, unde nimi∣rum omnia oriuntur semina Pervicacitatis, ac Su∣perbiae, cujus indoles hujusmodi est, ut Auctoritati in Universum semper Refragetur, praesertim Ec∣clesiasticae. Degeneres Animos arguit, homines Generosos, Dignitate aliqua Saeculari praeditos, vel quoslibet Ingenio, secundum suam opinionem praestantes, at{que} Artium Politicarum studiosos, li∣cet è Faece Plebis oriundos degeneres animos ar∣guit istiusmodi Viros agnoscere Ecclesiasticos au∣ctoritatem aliquam seu potestatem habere. At, at, veniet profectò Tempus, citò veniet, quo om∣nibus Adami Filiis clarissime innotescet haec Veri∣tas, Quicquid Agunt homines, Quicquid aliqua ratione extat in Tota Rerum Natura, Nihil esse aestimandum, nisi in quantum spectat ad Ecclesiam. Qui Gubernant Ecclesiam in auctoritate exercen∣da, humilitatem Vere Christianam maximè con∣spicuam exhibeant ad reprimendam hujus Saeculi superbiam. Certè auctoritatis à Christo derivatae nunquam poterint plenam exerere Efficaciam, nisi cum seipsos Ostenderint MAGISTRI OPT. MAX. Sequaces, Qui dicit,

Si quis vult post Me

venire, Abdicet semetipsum, & attollat Crucem suam quotidie, & sequatur Me.

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D. BLONDELLUS in Apologiâ pro Sententià Hie∣ronymi de Episcopis, & Presbyteris, p. 3. haec ver∣ba habet.

COnsuetudo illa, non ex quo primum inter Corinthios auditum fuit, go sum Pauli, &c. sed paulatim invaluit. Quod adversus eos dili∣gentius notandum venit, quos Hieronymianae phrase••s nudo cortici eo sine inhaerere mordi∣cus juvat, quo liberius à clarissimi scriptoris mente aberrare sinantur.

Resp. Eundem esse Sensum, quem nos asseremus, Hieronymianae phrase••s extra omnem controversi∣am ponitur per haec ipsa Hieronymi verba in ea∣dem Epistola ad Evagrium, in qua phrasis ista occurrit:

Ut sciamus Traditiones Apostolicas sumptas de Vetere Testamento, quod Aaron, & Filii Ejus, at{que} Levitae in Templo fuerunt, hoc sibi Episcopi, & Presbyteri, & Diaconi vendi∣cent in Ecclesia.

P. 4.

Quoscun{que} Spiritus Sanctus Episcopos, pascere Ecclesiam, attendere gregi, &c. Ii veri nominis ac dicti 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Episcopi consendi sunt; quid enim aliud praestare suum putent, quos nunc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Episcopos vocamus?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicti 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Episcopi est, ut sit in potestate Ordinandi constitutus, quod ne quaquam Com∣mune est illi cum aliis Presbyteris.

P. 8.

Nihil Hieronymi seculo fecit Episcopus excepta ordinatione, quod non faceret Presby∣ter.

Manifestum est Sanctum Hieronymum in hisce verbis Excepta Ordinatione, non sua tantum Tempora respexisse, sed etiam Apostolica: nam∣que asserit secundum Traditiones Apostolicas (ut constat ex verbis supra recitatis) in Ecclesia Epis∣copum tam certò fuisse Presbytero Superiorem, quàm in Templo Aaronem Filiis suis, & Levitis.

P. 57.

Licet Ecclesiastico jure non omnis Presby∣ter Episcopus sit, Episcopi, & Presbyteri una ordinatio est, adeó{que} idem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; sive enim per ordina∣tionem consecrationis ritum, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sive munus ipsum ad quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 destinatur con∣secratus, intelligere placeat, perinde est; siqui∣dem quorum eadem est generatio, seu actus, quo forma introducitur, eorum eadem est forma quae dat esse rei quorum eadem est functio, eorum eadem est potestas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à forma manans.

Resp. Quanquam isto respectu Episcopi & Pres∣byteri eadem Ordinatio est, quod in Ordinatione Episcopi includatur Presbyteri Ordinatio, adeo ut in eum, qui in Ordine Episcopali est constitutus, collata sit Potestas ea omnia faciendi quae Presby∣ter faciat; hoc tamen respectu Diversa est eorum Ordinatio, quod per Ordinationem Presbyteri non sit in ipsum collata Potestas alios Ordinandi, quae soli reservatur Episcopo, semper excipienda▪ ab ea Potestate, quaecun{que} Presbytero tribuitur. Proculdubio quorum eadem est Functio, eorum eadem est Potestas; sed pernegamus eandem esse ex omni parte Episcopi, & Presbyteri Functionem.

P. 66.

Interiacens Aetate Sua inter Sacer∣dotes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysostomus ob oculos habe∣bat.

Resp. S. Chrysostomus hanc reddidi rationem cur Paulus Apostolus in Epistola ad Timotheum nullam faceret mentionem simplicium Presbyterorum, sed immediatè Transiret ab Episcopis ad Diaconos nempe quia non alio dignitatis Discrimine Epis∣copi Distabant à Presbyteris, nisi Sola Ordinandi Potestate. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 istiusmodi So∣phistae qui Audet asserere S. Chrysostomum hoc in loco suam tantum, non Apostolorum aetatem re∣spexisse. Ejusdem farinae sunt ea omnia, quae Ostentator iste Multifariae, & Immensae Lectionis ad Lassandum potius quam Satiandum lectoris stu∣dium exprompsit. Scilicet is speciem ingentis literaturae non falsam praefertur in opinionem falsam inducat quàm plurimos eorum, qui solent in famam Scriptoris potius quam in ipsam Rem Scriptam inquirere; praesertim si Valdè Velint, id Verum haberi, cui speciem Veritatis affingunt celeberrimi Scriptores. Cum igitur in nullo ver∣semur dubio, quin plurimos eorum qui aussi sint asserere Presbyteros Potestatem habere Presbyte∣ros Ordinandi in errorem istum potius induxerint Perversae Voluntatis indomitae Vires, qnam aliqua imbecillitas Intellectus, non tam opus est Verbis, ut cum iis apud Homines Disputemus, quam per∣petua, ac ferventissima apud Deum Oratione, ut▪ istiusmodi hominum pectoribus suavitatem illam Non-Ennarrabilem infundat, quae non est aliunde percipienda, nisi e Gustatis Fructibus Christianae Humilitatis, at{que} obedientiae propter Christum istis Hominibus praestandae, quibus ille aliquam in Nos Regendos Potestatem Dedit.

PATER NOSTER, QUI ES IN COELIS, VENIAT REGNUM TUUM.

A Letter to Mons. Dela Crose; together with some Reflections on the Letter to Charles Blount Esq, concerning Natural Religion, as oppos'd to Divine Revelation: And also on that Infamous Book, entituled, The Na∣ked Gospel.

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SIR,

I AM heartily sorry that you have given so great Scandal not only to the Socinians, by asserting that most detestable Conceit of the Three Infinite Spirits, but also to the Deists, by denying, that Six of their Seven Propositions may be known without external Revelation; whereas it is most certain that they are all implied in the True Noti∣on or Idea of God, whose Existence, you grant, may be known without such a Revelation. I as∣sert, That the principal Motive that any man can have to believe, that the Holy Scriptures were written by Divine Inspiration, is, That the sence of them is so agreeable to that which the Only wise God hath written in the Hearts of all Men.

The Lord give you Understanding in all things. So prayeth for you, and for all Men, as he desires that all Sincere Christians should pray for him,

Your faithful Servant, in the love of the Truth, Edmund Elys.

Tho' I grant, that the Truth of those Seven Propositions may be known without external Re∣velation, yet I assert, That 'tis Ten thousand times more casie to come to that Knowledge by the Revelation which Almighty God has given us

in the Holy Scriptures than without it: And therefore we ought to give continual Thanks to the God of Truth, for vouchsafing to us so great a Blessing. The Seventh Proposition is this: That when we err from the Rules of our Duty, we ought to repent, and trust in God's Mercy for Pardon. What it is to Repent no Man shall ever practically or ef∣fectually understand, unless he be taught of GOD: And 'tis Ten thousand times more likely that such a Man will be taught of God, who with an honest Heart reads or hears the Holy Scriptures, than he who is altogether ignorant of them, or who ha∣ving read them will not believe that they were written by Divine Inspiration. To Repent is to cease to live unto our selves, and to live unto Him that dy'd for us, and arose again; of which Re∣pentance we become capable only by the Death of Christ, whom the Holy Scriptures call the Lamb slain from the foundation of the World. The Apostle says expresly, 2 Cor. 5. 15. That he died for all, that they which live should not henceforth live unto themselves, but unto him that died for them and rose again. In the Ninth Chapter of the Epistle to the Hebrews are these words: If the blood of bulls, and of goats, and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal spirit offered up himself without spot to God, purge your con∣science from dead works to serve the livingood? From this Concession of the Deists, That God is infi∣nitely just and insinitely merciful, I infer, That His Hatred to Sin, and his Love to Sinners, are both Infinite. I suppose they will grant, that He is Infinite in Goodness, in Wisdom, in Power, and in all Perfection. From hence I infer, That in His Infinite Wisdom he hath-contriv'd some way

by his Infinite Power to make a demonstration to Sinners of his Infinite Love, Benevolence, or Commu∣nicativeness of the True Good even to them, so far as they are capable of it: But it implies a contradi∣ction, that they should be capable of, or in a power to receive the True Good or Intellectual Satisfaction, but only by Repentance, or turning of their Will or Intellectual Appetite to God, as to its principal or ul∣timate Object. It implies a contradiction to say, That Infinite Wisdom could contrive a better way than this to bring Sinners to Repentance, viz. to de∣monstrate to them, that tho' the Hatred which the great and good God has to every Sin is Infinite, nevertheless his Love to every Sinner capable of Repentance is also Infinite: And this demonstra∣tion of the Infinite Justice, and Infinite Mercy and▪ Goodness of God those that believe the Gospel clear∣ly perceive in the sacrifice of the Death of Christ. Whatsoever we find in the Holy Scriptures con∣cerning the Death of Christ, and the Benefits which we receiue thereby, is most perfectly agreeable to all those notions of the Divine Justice and Mercy, which are suggested unto us by the Innate Idea of God; to the contemplation whereof I earnestly ex∣hort all those Men who call themselves Deists, be∣seeching Almighty God, the Father of Mercies and God of all Consolation, to lift up the light of his countenance upon them, to give them the light of the knowledge of the Glory of God in the face of Jesus Christ. I declare to all the World, that I have not such In∣dignation to these Open Enemies, as I have to such Traytors to the Church of Christ, as the Author of that most execrable Pamphlet, entituled, The Na∣ked Gospel. I shall here impart to the candid Rea∣der some of my Reflections on that Infamous Scribler, tho' it has been already sufficiently con∣futed.

I consider that Saying of the Wise Man, Prov. 10. 19. In the multitude of words there wanteth not sin. And therefore I would rather chuse to be blamed by my best Friends for using so few words in any Theological Controversie, than be ever guil∣ty of publishing of any one Assertion, especially concerning the Doctrin of the holy, blessed, and glo∣rious Trinity, which I should not be able to vindicate against a more subtile Sophister than Socinus himself.

A strange Confidence it is in this Anti-trinitari∣an, to scoff at us for saying, That the Doctrin of the Trinity is a Mystery: Does not the holy Apostle say expresly, 1 Tim. 3. 16. Without controversie great is the mystery of godliness? God was manifest in the Flesh, &c. Is not the Nature of God incomprehen∣sible to any Finite Understanding? And shall any Man undertake to determine how GOD could be made Man; how the Creator could assume a Crea∣ted Nature? But, that Christ is GOD and Man, is a Truth as certain and unquestionable as it is that these Texts of Scripture were written by Divine Inspiration, Iohn 1. 1, 2, 3. Col. 1. 16, 17. Acts 20. 28. I shall here recite some of the words of this Anti∣trinitarian, whom surely we may most justly call Anti-christian:

P. 48.

To this Objection of the Romanists, and to others of the Unitarians, we have found an Answer, That we must not infer from our own Nature to God's, for that ours is Finite, and Gods is Infinite. Three Persons among Us are three Men, because they agree in one common nature; but the Divine Nature is not a common one, but a singular; and therefore three Persons do not make three Gods. If you understand not this, you must not wonder, at least you must not gain∣say it, for it is a Mystery which Reason may not presume to fathom.

Is there any thing more reasonable than to con∣ceive, that in God, the One Infinite Essence, there may be a certain Trinity which cannot in any wise appertain to any Three Persons of a Finite Nature? Can there ever be a more impious Ab∣surdity than this, to deny the Truth of that which the Almighty and Incomprehensible GOD, Father, Son, and Holy Ghost, in whose Name we are baptised, has reveal'd unto us concerning Himself, because we cannot find any thing per∣fectly like it even amongst the best of his Crea∣tures? To say, That we ought not to believe any thing but what our Reason can fathom or comprehend, is in effect to say, We ought not to believe there is a God, it being Essential to the Deity to be infinitely beyond the comprehension of our Reason.

P. 40.

The great Question concerning the Godhead of Christ is impertinent to our Lord's Design. 2. Fruitless to the Contemplator's own purpose.

3. Dangerous.

P. 53.

There is danger of Blasphemy in examining the silly Question concerning the Eternity of the Godhead of Christ.

Answ. Certainly it was most pertinent to our Lord's design, that we should worship the Father, Son, and Holy Ghost, as the Only True God; and this we cannot do, unless we believe Him to be Eternal. To question the Godhead of our Sa∣viour, is not only fruitless and dangerous, but diabolically impious and pernicious. But nothing can more require the greatest ardency of our most zealous Endeavours, than to suppress the confidence of those Men, who pretend by their Reason to baffle the Divine Wisdom, and by the

force of a little Sophistry to eclipse the Eternal Brightness of the Glory of the Father of Lights. It is fruitless to the Contemplator's own purpose, to consider, that He whom he believes to be his Sa∣viour is a Person of Infinite Power and Majesty? Will not the genuine force and efficacy of this consideration produce in a true Believer the Fruit of the Spirit, viz. Love, Ioy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance? Most certainly he's in great danger of Hell-fire that calls this Truth into question, that our Lord Iesus Christ is the true and eternal God: But nothing can more conduce to our Safety and Everlasting Consolation, than a firm adherence to this Assertion, That our Saviour is Almighty, which he could not be, if he were not the True and Eternal God: For, as there is but One Eter∣nal, so there is but One Almighty. I have seen divers Excellent Books, that have been written against this wicked Pamphlet, therefore I shall say no more of it, but only this; That I wish its being burnt may mind the Author of that Fire which shall never be quenched.

Since the writing hereof, I have read a Pam∣phlet with this fantastick Title, The Antapology of the Melancholy Stander-by. In Pag. 41. I find such a scandalous Objection against the Creed of St. Athanasius, that I think it my Duty, with all possible speed, to publish my Answer to it, and Resentment of it, as coming from one who pro∣fesses himself to be a Son of the Church of En∣gland: He recites these words of the Creed:

The Father is eternal, the Son eternal, and the Holy Ghost eternal, and yet they are not Three eternals, but One eternal: As also there

are not Three Incomprehensibles; nor Three Uncreated, but One Uncreated, and One In∣comprehensible. Suppose now, says this Ano∣nymus, a Man should thus argue hence; If there are Three, yet not Three Uncreated, but One Uncreated, then Two of the Three must be Created; for the Three must be either Crea∣ted

or Uncreated; that is, eternally existent. I affirm, That if any Man should thus argue, the Answer would be ready, That the Epithets Incomprehensible and Uncreated, are attributed to the Father, Son, and Holy Ghost, as these Three are One, and have one Essence Uncreated, Infi∣nite, or Incomprehensible. It does no more follow, That if there are Three, yet not Three Uncreated, but One Uncreated, and then Two of the Three must be Created; than that if there are Three, yet not Three Gods, but One God, then Two of the Three must not be God. Here the Anonymus plainly discovers the falseness of his Heart; whatever he pretends, he is a Deserter of the Catholic Faith. As for his most Impious Endeavours to make his Reader to dis∣gust that most wholsome Petition in the Litiny, which being rightly used, cures the Soul of all Sin and Error, O holy, blessed, and glorious Trini∣ty, Three Persons, and One God, have mercy upon us miserable Sinners; I shall say no more at pre∣sent but only this: That if this Writer re∣ceive any Temporal Benefit, as a Priest of the Church of England, he deserves the Character of a Thief and a Robber. And as I profess my self to be a True Son of the Church of England, and consequently of the Universal Church of Christ, I make my Appeal against

him to the King of kings, and Lord of lords, who is ready to judge both the Quick and the Dead.

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Notes

• T.P. H.M. S. T. Doctores.