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cause_n	believe_v	great_a	see_v	1,615	5	3.0323	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66053	Of the principles and duties of natural religion two books / by the Right Reverend Father in God, John, late Lord Bishop of Chester ; to which is added, A sermon preached at his funerals, by William Lloyd ...	Wilkins, John, 1614-1672.; Lloyd, William, 1627-1717. Sermon preached at the funeral of John, late Lord Bishop of Chester.; Tillotson, John, 1630-1694.	1675 (1675)	Wing W2204; Wing L2705_PARTIAL; ESTC R20334	178,528	530

him and soon became incurable He was for many days in a prospect of Death which he saw as it approached and felt it come on by degrees Some days before he died he found within himself as he often said a Sentenoe of Death In all this time first of Pain then of dreadful Apprehension at last in the presence of Death Who ever saw him dismaid Who ever found him surprized or heard a word from him unbecoming a wise man and a true Christian It was my infelicity to be so engaged that I could not duly attend him and so deceived with vain hopes that I believed him not dying till he was dead But at the times I was with him I saw great cause to admire his Faith towards God his Zeal for his Church his Constancy of Mind his Contempt of the World and his Chearful hopes of Eternity I have heard much more upon these heads from those that were with him Some of you may have heard other things from other men It hath been the way of our Adversaries to entitle themselves to dying men even those whose whole life was a Testimony against them Thus after the Death of our Famous Jewel the Papists were pleased to say he dyed of their Religion Militiere hath ventured to insinuate the same of our late King of blessed and glorious memory Mens Tongues and Pens are their own but lest they should abuse them and you and the Memory of this worthy Prelate as they have abus'd others though nothing needs to be said to such groundless Calumnies I declare and that upon most certain grounds That he died in the Faith of our Lord Jesus Christ and in the Communion of the Church of England as it is by Law established He died only too soon for the Church and for his Friends But for himself he had lived long enough He has lived long enough that dyes well For whatsoever he wants of that which we call time it is added though it adds nothing to Eternity As for us that are now to try how we can bear the want of those many blessings we enjoyed in him What shall we say We must submit to the Will of God Our Comfort is that we shall follow and come together again in due time Till when Farewel pious and virtuous Soul Farewel great and excellent man Farewel worthy Prelate and faithful Friend We have thy Memory and Example Thou hast our Praises and our Tears While thy Memory lives in our Breasts may thy Example be fruitful in our Lives That our Meeting again may be in Joy unspeakable when God shall have wiped away all Tears from our Eyes FINIS Vid. Dr. H. More Postulatum Definition Def. 2. Axiom 1. Postulatum Defin. 1. Desin 2. Defin. 3. Defin. 4. Ax. 1. Ax. 2. Ax. 3. Ax. 4. Ax. 5. 2. Aristot. Eth. lib. 1. cap. 3. Metaph. lib. 1. cap. ult Protrept in Symbol 25. 3. 4. 5. Grot. de Verit. lib. 2. Act. 17. 11 Eph. 2. ● 5 6. Col. 3. 6. 2 Thes. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 7. Heb. 11. 6. * Aristot. Top. Var. Hist. lib. 2. c. 31. Nat. Deor. lib. 1. 32. De Legib lib. 1. Tusc. Qu. lib. 1 Epist. 11● De Nat. Deorum lib. 2. De Benefit lib. 4. c. 7. The Wisdom of being Religious Dr. Tillotson's I. Sermon De Coelo lib. 1. c. 10. Metam lib. 1. Saturnal lib. 1. De divinatione lib. 2. De Natur. Deor. lib. 2 Rom 1. 20 Acts 14. 17. Psal. 19. L. 5 Bacon Essays Chap. 3. Prop. 3. Prop. 4. Prop. 7. Natura D●or lib. 1. c. 86. Lord Bacons Essays De Ira Dei cap. 11. Tus●●ul Qu. lib. 1. Dissert 1. In Phaed. De Republ. lib. 2. De Benefic lib. 6. Nat. Quest. 1. Praef. De Natur. Deor. De Legib. lib. 2. De Legib lib. 10. Eclog. 3. Georg. lib. 4 Epist. 95. Benefic lib. 4. Nat. D●or lib. 1. De coelo lib. 2. Against Colotes Eccl. 1 15. Phaed. Natur. Deor. Lib. 2. Cap. 6. Nat. Deor. lib. 2. De 〈◊〉 Nat. Quaest. lib. 1. Praef. Py●●● Carm. Amyraldus D● Benefi● lib. 4. De Ira. lib. 2. cap. 27. Ibid. lib. 4. cap. 25. De Benefic 7. 31. De Benefic lib. 4. Pythag. Carm. Theatetus De Legibus lib. 2. De Repub. lib. 2. De Divinat Symposiac lib. 8. Q. 1. Nat. Deor. Dan. 4. 34 35. Psal. 100. 3. Tuscu Q. lib. 1 Tuse lib. 1. Epist. 117. 2 Tim. 1. 10. 1 Cor. 15. 19. Amyraldus Psa. 58. 11 Topic. 1. 9. Nat. Deor. lib. 1. Psal. 89. 9 10 Sen. Nat. Qu. lib. 7. cap. 30. Heb. 1. 1. Gal. 4. 3. Prepar Evang lib. 14 cap. 13. lib. 4. cap 13. Dissert 38. Epist. 95. De Nat. Deorum lib. 2. Satyr 2. Isa. 40. 6. 1 Thes. 5. 8. Eph. 6. 17. Heb. 6. 19. Psal. 65. 5. Prov. 3. 26. Rom. 15. 13. 1 Pet. 1. 21. Psal. 147. 5. Psa. 17. 14. Eccles. 9. 11. Hag. 1. 6. Psa. 27. 10. Job 6. 15. Psal. 68. 5. 145. 14. 146. 9. Psal. 10. 14. Psal. 22. 11. Psal 135. 6. Psa. 62. 10 11. Isa. 26. 4. Rom. 4. 18. 21. Zech. 1. 5. Jer. 17. 7. Mat. 6. 34. Mat. 10. 3. Luk. 14. 26. Philem. 3. Psa. 50. 21. Mr. Smith of Superstition Mat. 19. 7. 1 Tim. 1. 17. ch 6. 15 16. Zech. 9. 17 Psal. 100. 3. Psal. 23. Acts 17. 27. Joh. 5. 42. Mr. Pinke Benefic lib. 4. cap. 19. Epist. 123. De Legib. lib. 2. Hosea 3. 5. Psal. 130. 4. Rom. 13. Mat. 10. 18 Psa. 76. 11. v. 12. Psa. 25. 13. Deut. 28. 58. ver 65. Judg. 9. 2. Rom. 7. 12 Rom. 7. 16 Psal. 19. 7 119. 142. De Vita Beata 15. Ion. 3. 9. lib. 6. 39. Lib. 8. 23. Lib. 4. 6. 7. Lib. 1. c. 23. Enchyrid Dissert 3. 7. 2. 26. Psal. 119. 75. Heb. 12. 11. 1 Cor. 11. 32. Psal. 25. 10. Exod. 34. 6. Rom. 2. 4. Lam. 3. 22. 2 Cor. 1. 5. Job 2. 10. Ad Polyb. cap. 29. Dissertat lib. 3. cap. 26. 1 Sam. 3. 18. Psal. 39. Epist. 96. Epist. 107. Enchyrid cap. 23. Dissert lib. 3. cap. 24. Lib. 10. cap. 25. Lam. 3. 39. Psal. 8. 4. Job 5. 7. 1 Cor. 10. 13. Sen. Ep. 95. Luke 23. 41. Rom. 3. 19. v. 4. Ezek. 18. 25. Prov. 19. 3. Job 34. 31. Lam. 3. 39. Psal. 118. 18. Lam. 3. 22. Heb. 12. 5. Rev. 3. 19. Psa. 94. 12. Prov. 3. 12. 1 Cor. 11. 32. Acts 9. 15. Phil. 1. 29. Heb. 12. 8. Luke 16. 25. Psal. 73. 5. Psal. 119. 75. Sen. Ep. 107. Dissert lib. 3. cap. 26. Seneca de Ira. lib. 3. c. 16. Ep. 42. Seneca Ep. 41. Ep. 64. Job 2. 1 Pet. 4. 13. Heb. 12. 11. Job 15. 11. 1 Sam. 3. 18. Job 1. 15 17. 2. Sam. 15. 26 ver 10. 1 Sam. 25. 22. 2 Sam. 18. 33. Psal. 39. Sen. Helv. cap. 5. Lib. 2. c. 7. 1 King 20. 3. 1 Cor. 10. 13. Rom. 8. 28. 2 Sam. 19. ver 27 28. Greg. Moral Chap. 40. 4. Sen. Ep. 76. Ep. 91. S●● Tranq A● cap. 11. Sen. ad Mutium cap. 9. Gen. 32. 10. 1 Sam. 17. 37. 2 Chron. 20. 7. 1 Cor. 1. 10. Eccl. 12. 13. De Leg. lib. 1. Jur. sat 15. De superstistitione Nat. Deor. lib. 2. Lactant. Against Colotes Nat. Deor. lib. 1. Lord Bacons Essays Cap. 11. Rom. 13. 5. De Benef. lib. 3. c. 6. lib. 10. Lib. 4. cap. de Haeret. Grotius de Jure belli pacis l. 2. cap. 20. sect 51. lib. 8. Eccles. 2. 3. Acts 24. 16. Moral 1. ad Eudem Dissert 1. 6. Lib. 8. Sect. 19. Seneca Idem Epist. 85. Epist. 31. Mag. Moral lib. 2. cap. 2. Epist. 74. Epist. 74. Deut. 28. 61. Exod. 23. 25. Deut. 7. 15. Prov. 4. 22. Isa. 58. 8. Prov. 17. 22. 15. 13. 12. 25. Deut. 34. 7. Lev. 25. 18 Prov. 1. 33. Prov. 12. 21. Psal. 34. 17 Prov. 23. 29. Rhet. lib. 1. cap. 5. Psal. 34. 10 Prov. 3. 16 c. 7. 8 18. 8. 21. Psal. 37. 16. Ethic. lib. 4. cap. 1. Jer. 17. 11. Prov. 11. 24. cap. 13. 11 22. cap. 22. 16. cap. 28. 8. Jam. 2. 5. Tit. 3. 3. Matt. 11. 30. 1 Joh. 5. 3. Gal. 5. 22. Job 20. 5. Prov. 5. 5. 20. 17. 23. 32. Prov. 22. 1. 1 Cor. 9. 15. cap. 12. 26. Deut. 32. 9. Exod. 19. 5. Jer. 12. 7. Psal. 4. 3. Prov. 1. 9. Chap. 4. 8 9. Deut. 28. 13. 1 Sam. 2. 30. Joh. 12. 26. Epist. 76. Tusc. Q. 2. Prov. 14. 34. 2 Pet. 1. Prov. 14. 14. v. 26. c. 28. 1. Isa. 26. 3. Isa. 32. 17. Rom. 2. 9 10. Gal. 5. 22. Isa. 57. Mat. 12. Ep. 105. Job 20. 25 26. Rom. 1. 28 Eph. 4. 18 19. 1 Tim. 4. 2. Lib. 5. 6. 9. Ephes. 2. Matt. 7. Matt. 13. Matt. 20. Luke 14. Matt. 25. Matt. 25. 1 Cor. 9. 1 Cor. 9. Rom. 2. 14 15. Col. 3. 17.

Goodness Justice Faithfulness p. 135. Chap. XI Of the Perfections belonging to the Powers and faculties of Acting viz. Power Dominion Distribution of future Rewards and Punishments p. 143. Chap. XII Concerning the Duties of Religion naturally flowing from the consideration of the Divine Nature and Perfections And first of Adoration and Worship p. 176. Chap. XIII Of Faith or Affiance p. 189. Chap. XIV Of Love p. 200. Chap. XV. Of Reverence and Fear p. 216. Chap. XVI Of Active Obedience to the Laws of God p. 227. Chap. XVII Of Passive Obedience or Patience and submission to the Will of God p. 239. SECOND BOOK Of the Wisdom of Practising the Duties of Natural Religion Chap. I. SHewing in general how Religion conduces to our happiness p. 285. Chap. II. How it conduces to our present Happiness in this world And first to the happiness of the Outward-man 1. In respect of Health p. 314. Chap. III. In respect of Liberty Safety and Quiet p. 324. Chap. IV. In respect of our Estates and Possessions Riches p. 330. Chap. V. In respect of Pleasure or the chearful enjoyment of outward blessings p. 344. Chap. VI. In respect of Honour and Reputation p. 353. Chap. VII How Religion conduces to the Happiness of the Inward-man As it tends to the perfecting and regulating of our Faculties and to the Peace and tranquility of our minds p. 372. Chap. VIII How Religion conduces to our Happiness in the next World p. 388. Chap. IX The conclusion of the whole shewing the excellency of the Christian Religion and the advantages of it both as to the knowledg and practice of our Duty above the mere Light of Nature p. 394. THE FIRST BOOK Shewing The Reasonableness of the Principles and Duties of Natural Religion CHAP. I. Concerning the several kinds of Evidence and Assent I Intend by Gods assistance in this First Book to treat concerning the Reasonableness and the Credibility of the Principles of Natural Religion in opposition to that Humour of Scepticism and Infidelity which hath of late so much abounded in the world not only amongst sensual men of the vulgar sort but even amongst those who pretend to a more than ordinary measure of wit and learning In my entrance upon this work I am sensible of what ill consequence it may be to lay the stress of a weighty cause upon weak or obscure Arguments which instead of convincing men will rather harden and confirm them in their Errors And therefore I cannot but think my self obliged in the management of this Argument to use my utmost caution and endeavour that it be done with so much strength and perspicuity as may be sufficient to convince any man who hath but an ordinary capacity and an honest mind which are no other qualifications than what are required to the institution of men in all kinds of Arts and Sciences whatsoever In order to this I judg it expedient to premise something concerning the several kinds and degrees of Evidence and Assent and to lay down some common principles which may serve as a foundation to the following Discourse The several ways whereby men come to the knowledg or belief of any thing without immediate Revelation are either by such Evidence of things as is more Simple relating to the Senses Outward Inward Understanding arising either from the Nature of the things in themselves Testimony of others concerning them Mixed relating both to the Senses and Understanding I. By Senses I mean those faculties whereby we are enabled to discern and know such particular objects as are present These are either 1. Outward by which we can apprehend external objects as when we see or hear or touch any thing presented to us 2. Inward by which we can discern internal objects and are conscious to our selves or sensible both of the impressions that are made upon our outward senses and of the inward motions of our minds namely our apprehensions inclinations and the power of determining our selves as to our own Actions and by which we can at any time be assured of what we think or what we desire or purpose II. By Understanding I mean that faculty whereby we are enabled to apprehend the objects of Knowledg Generals as well as Particulars Absent things as well as Present and to judg of their Truth or Falshood Good or Evil. That kind of Evidence may be said to arise from the nature of things when there is such a Congruity or Incongruity betwixt the Terms of a Proposition or the Deductions of one Proposition from another as doth either satisfie the mind or else leave it in doubt and hesitation about them That kind of Evidence is said to arise from Testimony when we depend upon the credit and relation of others for the truth or falshood of any thing There being several things which we cannot otherwise know but as others do inform us of them As namely matters of fact together with the account of Persons and Places at a distance Which kind of Evidence will be more or less clear according to the authority and credit of the Witness Besides these there is a mixed kind of Evidence relating both to the Senses and Understanding depending upon our own observation and repeated trials of the issues and events of Actions or Things called Experience These are the several kinds of Evidence whereby we attain to the knowledg or belief of things The kinds of Assent proceeding from them are reducible to these two Heads I. Knowledg or Certainty which may be distinguished into three kinds which I crave leave to call by the names of Physical Mathematical Moral II. Opinion or Probability I. That kind of Assent which doth arise from such plain and clear Evidence as doth not admit of any reasonable cause of doubting is called Knowledg or Certainty 1. I call that Physical Certainty which doth depend upon the Evidence of sense which is the first and highest kind of Evidence of which humane nature is capable Nothing can be more manifest and plain to me than that I now see somewhat which hath the appearance of such a colour or figure than that I have in my mind such a thought desire or purpose and do feel within my self a certain power of determining my own actions which is called Liberty To say that we cannot tell whether we have Liberty because we do not understand the manner of Volition is all one as to say That we cannot tell whether we see or hear because we do not understand the manner of sensation He that would go about to confute me in any of these Apprehensions ought to bring a Medium that is better known and to derive his Argument from somewhat that is more evident and certain than these things are unless he can think to overthrow and confute that which is more plain and certain by that which is less plain and certain which is all one as to go about to out-weigh a heavy body by somewhat that is lighter or to attempt the

is sorrowful so may it be said of good men that in the midst of their sorrow their heart is joyful And when the conditions of men are once changed when they are passed over to another state it will then prove as easie to them to observe the duties of Religion as it was before to follow their own sinful inclinations An evil tree doth not more naturally bring forth evil fruit than a good tree doth bring forth good fruit As for that moroseness and sowreness of carriage which some men who pretend to Religion are noted for This is not justly to be ascribed to their Religion but to their want of it Joy and chearsulness being not only a priviledg but a duty which Religion doth oblige men to whereby they are to adorn their profession and win over others to a love of it CHAP. VI. How Religion conduces to our Honour and Reputation FIfthly for the interest of Honour and Reputation This is one of the greatest blessings which this world can afford much to be preferred before Riches or Pleasures or Life it self A good name is rather to be chosen than great riches and loving favour rather than silver and gold One that is a generous virtuous man will chuse to dye rather than do any thing that may expose him to infamy St. Paul was of this mind It were better for me to dye than that any should make my glorying void And because it is a thing of so great excellency therefore we do pay it as the best service we can do to God and to his Deputies Magistrates and Parents 'T is by this that we are rendered useful and acceptable to others And besides the advantage we have by it while we live 't is one of those things that will abide after us when we are gone out of the world and for that reason a special regard is to be had to it And the more wise and virtuous any man is the more care will he take to transmit a grateful memory of himself to future times and since he must be spoken of after his departure to take care that he be well-spoken of that his name may be as a precious oyntment leaving a perfume behind it that men may rise up at the mention of it and call him blessed Nor can any man despise honour but he that doth either despair of it or resolve against doing any thing that may deserve it Now honour is properly the esteem and good opinion which men have concerning the person or the actions of another together with such external expressions of respect as are suitable thereunto And I shall make it appear that this kind of happiness doth depend upon Religion both Morally Naturally 1. Morally Nothing being more generally agreed upon amongst all the Philosophers than that honour is the peculiar reward of virtue and doth not properly belong to any thing else And that shame is the proper reward of vice nor can it belong to any thing else The Scripture is very copious in expressions to this purpose Such as are religious are styled the excellent of the earth Psal. 16. 3. and said to be more excellent than their neighbours Prov. 17. 27. They are Gods peculiar treasure the dearly beloved of his soul. He sets apart the man that is godly for himself Though such persons may be but low in their outward condition being put to wander up and down in sheepskins and goatskins being destitute afflicted tormented seeking for refuge in desarts and mountains in dens and caves of the earth yet are they upon the account of Religion of such an excellent value that in the judgment of the Holy Ghost the world is not worthy of them Heb. 11. 37 38. The Wise-man speaking of Rellgion saith that it shall be an ornament of grace to thy head and as a chain about thy neck Exalt her and she shall promote thee and bring thee to honour She shall give to thy head an ornament of grace and a Crown of glory God hath engaged himself by promise to those people that are religious that he will set them above other nations they shall be made the head and not the tail He will honour those that honour him And certainly he who is the King of Kings must needs be the fountain of honour and be able to dispose of it as he pleases And on the other side Shame is in Scripture said to be the proper reward and consequent of sin especially in the Writings of David and Solomon Religion is styled by the name of wisdom and Sin by the name of folly And the Wise-man having said Prov. 3. 35 that the wise shall inherit glory 't is added but shame shall be the promotion of fools It shall be their promotion the utmost that such persons shall ever attain to will be but disgrace when they are exalted and lifted up it shall prove to their disparagement to make their shame more conspicuous And Prov. 13. 5. 't is said A wicked man is loathsome and cometh to shame The word translated loathsome properly denotes such kind of persons to be as nauseous and offensive to the judgments of others as the most loathsome unsavoury things are to their tasts or smells They are styled by the name of Wolves and Bears Swine Dogs and Vipers things both hurtful and hateful Men that are truly virtuous have a reverence paid them by all that know them And on the other side vicious men are despised Not but that wicked persons may be inwardly honoured by such as do not know them to be wicked and on the other side those that are good may by others be esteemed and used as being the rubbish and off-scouring of all things But this is to be ascribed chiefly to their mistake and ignorance of them whilst they look upon such persons as being the most dangerous pernicious persons But the generality of mankind have heretofore and still do pay a reverence to any person whom they believe to be innocent and virtuous 2. Religion is the natural cause of Honour and Reputation so far as such things are capable of any physical efficacy This I shall endeavour to prove both from Reason and Experience I. By Reason For the better understanding of this we are to take notice that Honour may be considered under a twofold notion 1. According to the desert and foundation of it in the person honoured 2. According to the acknowledgment or attribution of it in the person honouring Now Religion doth by a natural causality influence both these 1. According to the foundation of it in the person honoured which is true virtue and merit I have shewed before that the Essence of man may be said to consist in being religious and consequently this must be the rule and measure of a mans real worth it must be our excelling in that which makes us men that must make us better men than others All other things have some kind of standard by which

Benignity he would be sometimes deceived in believing they were what they seem'd to be and what he knew they ought to have been His greatness of mind was known to all that knew any thing of him He neither eagerly sought any Dignity nor declined any Capacity of doing good He look'd down upon Wealth as much as others admire it He knew the use of an Estate but did not covet it What he yearly received of the Church he bestowed in its service As for his Temporal estate being secured against want he sought no farther he set up his rest I have heard him say often I will be no richer and I think he was as good as his word As for Revenge how could it enter into the breast of him that hated nothing but that which makes us hateful to God I say not but he had a sense of personal injuries and especially of those that reflected upon his name when they proceeded from those that had good names of their own What others said he despised but by those he would often wish he had been better understood That he was not he bore as his misfortune he would not requite them with the like but mention'd them with all due Respect and was always ready to oblige them and to do them good Yet it was not so desirable I say not to be his Enemy for He did not account them so but to be at those terms with him as to be his Acquaintance or Friend They that were never so little familiar with him could not but find as well Benefit as Delight in his conversation His Discourse was commonly of useful things it never caused trouble or weariness to the Hearer Yet he would venture to displease one for his good and indeed he was the man that ever I knew for that most needful and least practised point of Friendship He would not spare to give seasonable reproof and wholesome advice when he saw occasion I never knew any that would do it so freely and that knew how to manage that freedom of speech so inoffensively It was his way of Friendship not so much to oblige men as to do them good He did this not slightly and superficially but like one that made it his Business He durst do for his Friend any thing that was honest and no more He would undertake nothing but what well became him and then he was unwearied till he had effected it As he concerned himself for his Friend in all other respects so especially in that which went nearest to him of all earthly concernments He would not suffer any blot to be thrown or to lye upon his Friends good Name or his Memory And that Office I am obliged to requite in giving some account of that which has been spoken by some to his disadvantage I shall neglect for he did so any frivolous reports but that which seems to have any weight in it as far as I have observed is that he had not that zeal for the Church that they would seem to have that object this He seemed to look upon the Dissenters with too much favour to their persons and ways As to the persons No doubt that goodness of Nature that true Christian Principle which made him willing to think well of all men and to do good or at least no hurt to any might and ought to extend it self to them among others But besides he was inclined to it by his education under his Grandfather Mr. Dod a truly pious and learned man who yet was a Dissenter himself in some things Not that he had any delight in contradiction or could find in his heart to disturb the peace of the Church for those matters He was so far from it that as I have frequently heard from this his Grandchild and others when some thought their Dissents ground enough for a War he declared himself against it and confirmed others in their Allegiance He profest to the last a just hatred of that horrid Rebellion Now his Relation to this man and conversation with those of his Principles might incline him to hope the like of others of that way And when he found them farther off from the unity of the Church he might possibly overdo through the vehemence of his desire to bring them off of their Prejudices and to reduce them to the Unity of the Church in which his Grandfather lived and dyed Why might he not hope the same of other Dissenters As for himself he was so far from Approving their ways that in the worst of times when one here present bewailed to him the Calamities of the Church and declared his Obedience even then to the Laws of it He incouraged him in it he desired his friendship and protected both him and many others by an interest that he had gained and made use of chiefly for such purposes How he demeaned himself then is known in both Universities where he governed with praise and left a very grateful Remembrance behind him How in the next times since I cannot speak in a better Place And when I have named this City and the two Universities I think he could not be placed in a better Light in this Nation There were enough that could judg and he did not use to disguise himself I appeal to you that conversed with him in those days What zeal he hath exprest for the Faith and for the unity of the Church How he stood up in defence of the Order and Government How he hath asserted the Liturgy and the Rites of it He conformed himself to every thing that was commanded Beyond which for any man to be vehement in little and unnecessary things whether for or against them he could not but dislike and as his free manner was he hath oft been heard to call it Fanaticalness How this might be represented I know not or how his design of comprehension might be understood Sure I am that since he came into the Government of the Church to which he was called in his Absence he so well became the Order that it out-did the expectation of all that did not very well know him He filled his place with a Goodness answerable to the rest of his life and with a Prudence above it considering the two extreams which were nowhere so much as in his Diocess Though he was as before very tender to those that differed from him yet he was as before exactly conformable himself and brought others to Conformity some Eminent men in his Diocess He endeavoured to bring in all that came within his reach and might have had great success if God had pleased to continue him But having given full proof of his intentions and desires it pleased God to reserve the fruit for other hands from which we have great cause to expect much good to the Church He was in perfect Health in all other respects when a known Infirmity from an unknown cause that had been easier to cure than it was to discover stole upon