reper er PRE AEF ; wane elongs lo Lil the 2AV Uf in 8. Cape Pa 7 Lib £5: b 1a id s SIs2 8 EL Ss “1S $ S of 3 eet zs L. y edi Th : the (oun © e eos may. § en a Apophthegmata Curiofa i OR, | Reflections, Sentences, and Maxims, | Hiftorical, Moral, Philological, and Divine. BEING A Summary Collettion, OF Solid, Ufeful, and Neceffary Cautions, Inftruétions and Rules, for the Condud| of Human Life, in all Eftates and Condi- tions; extracted from the moft celebra- ted Authors, Azcient and Modern. By R. K. M. A. Nihil elle expectandum, preter Virtutem : Nihil [eghnasm, prater Vitium. Exaf. Rot. LONDON, Printed for William Bray, at the Bell and Ha between Charing-Crofs and W hite- he Wut deypnso wen ee fey at The Right Honourable Sir Charles Duncombe, Kut. ' Lord-Mayor of the Famous City of London; | TT HO? great Men in Eminent Pofts of Government, have but little leijure to Read, the Publick exacting the whole of their Time in its Services yet fince fome-. times, cafting an Eye upon a Book, is a kind of Diverfion, a#d contributes to the Recreation of the Mind, when over much fatigwd with the Multiplicity of Bufinels, I have humbly pre- fum'd to Dedicate this {mall Manual of Cok. le€tions to your Lordfbip ; which being taken from fome of the Beft, Wifelt and most Learn- ed Men in all Ages, will for that reafon ob- tain the Favour of your Lordfbips Accep- tance. Towhich I {hall only add, That tho? Jour Lordfhip has erected a fair Structure of Natural azd Acquired Parts to your felf, yet I prefume to [ayy if, you pleafe to perufe the fol- lowing Apophthegms, your Lordthip will find lomething, not unworthy your Obfervation. And now, of I were not well affurd, that your Lordthip is better pleasd, with doing great things for the Publick, than in being Z told + ee a a ent rtee ve ae 4 — - ae aN Er > i sae se rare : [had a fair opportunity of doing Juitice as Lg The DEDICATION. fold of the Good you have already done, by your Miunificence and Exemplary Charities, Lordfhip’s Character, in acquatuting the World with a Detail of your Vertues, your Publick Spiritednefs, your fteady Zeal for Her Ma- jefty’s Service, and your Excellent Qualifica- tions for the Difcharge of the«great Trutt, which the Wifdom of the Cities Choice, and your own Meritshave conferred upom you ; but for fear of Offending your Lord{bip’s Modetty, I (hall wave that Subject till another: opportunt- gy; and at prefent owlyfilently-admire your Lord- {hips Benefactions, thar I have not Skill enough to Commend; and. convert Eulogies iato: an huiable Requeft,that inyour Publick Conduct, your Lordfbip would. pleafe to perfevere in do- , ing what you dos. mhich. will flop the Mouths of Dewrattors, and raife jour Name to that height of Grandeur, as és unfeignedly will’d by my Lord, Oxy atta Your Lord{bip’s ; : # molt bumble Servant, Rich. Kingfton: EPISTLE TO THE READER ADER. T was the Opinion of that great Man, the Lord Chancellor Bacon, that if aCollection was made of the Wife and Pithy Sentences, of the moft Learned and Judicious of our Azg- _Lifh Divines, and digefted into one Volume, it would be the beft Syflex of Divinity in the Worlds and ano- ther Eminent Perfon of our own Nation, , that has always been thought not to come much fort, but rather to equal him in all kinds of Polite Learning , has faid the fame in relation to Morals, Politicks, and converfe in the whole Condudt of Humane Life, viz. That if well com- pos'd, Brief Hints and Mifcellane- ous t Toth READER. ous: Aphorilms,. Axioms and RefleBi« ons, were occafionally Publit’d, (in few Words, and at an inconf- derable Charge ) where” the’ Reader might always find fomething for his Infiruftion, Caution, and Confi- deration, fuic h a Treatife would be mote ufeful and Advantageous, than: waiting Time; 1n turning over Vo- luminous Authors, who think - they have faid AU; by faying Much, and yee often leave the Subfiance of the Matter behind them. To comply with the Senuments of thefeé two gteat'Men, in benefi- ung. che Reader, 1s the defi ign of this Manual; and atthe fame time, Iam enclin’d to believe, That fo far as I have, proceeded, T thall give him to- lerable Satisfaction in perufing it5 becaufe the Collections are eben from the mot Celebrated Authors m fSiats Latin, German, Prench, Dutch d Enolifh, both ‘Ancient and:Mo. ded: “ain which ‘T have exercifed the bet of 1 my ‘Judgment, which among SERVE TUE Zoth READER among the Learned, and: Chari- table, will plead my Excufe, if 1 have any where difcover’d my own Weaknefs in-the choice of them: However, I prefume to. Affirm; That Ihave fo far.complied with the Rules of. Decency, asnotto infere a-- ny thing'in the whole, that. might offend a chaft Aye...a fober Ear,-ora Religious Heart, or difoblige any:con- tending Seé, Faction, or Party;:and therefore, if thefe Colleéionsthould fall into the. Hands of any Readers, that expect to find. themfelves Flap. ee ter'd with naufeous Wit, encouraging | Lewdnefs,Scurrility, Satyr, Irreligi- on, Ox Profanene/ss to fave himfelf further trouble, he may. lay it down again, for he will find nothing in it that will ferve any fuch ill purpofes ; but if good Natare,too often Debauch’d by Wicked. Modifh: Cuftoms and ill Examples, fhould tempt him’ to fee the Deformity and ill Confequences of Vicious Courfes, with defign to re- form, he will find matter enough to | direct To the RE AD ER. direct him among the Wife Sayings, and Maxims of good Men, and to fhame himfelf out of the Folly of Ill Courfes, by.a fincere Application of the Reflections. . In thort, Readers, in whatfoever Station, Quality, or Condition, Pro- vidence has plac’d you in the World, whether Honourable, Rich, Profpe- rous or Poor, Parents or Children, Teachers or Learners; Matters or Servants, Married or Single, Health- ful or Sickly, Church-Men or Dif- fenters; Whatever I fay you are, or Wilh to be, whatever is your Inclination, ot Averfion, Prattice or _ | Duty; you will here find fomething inoffenfively' exprefs'd, for your Dz- vetion and Advantage, both in your Temporaland Biernal Concernments, if youapply them with the fame Care, as they were Collected, for thofe No- _ ble and Happy Ends, by, Gentlemen, Your bumble Servant, Rich, Kingfton: A ¢ “€ &). Apophthegmate Gurtofa. OR, Refle&tions, Sentences and Maxims, Hifto- rical, Moral, Philological and. Divine, T, Cience in general, is of vaft Importance 3 but that part of it which-a traly Wi/e and good Man ftudies, is to underftand what he ought tode, and what to avoid upon all occafions. , 2. The more a Man Knows the lefs he is apt to Talk ; Difcretion allays his Heat, and makes him Coolly Deliberate What and When it’s fit to Speak. 3. Familiarity with a Fawning Sycophant is Dangerous ; he only invites you to /peak, what he defigns to make a Town-talk. ; 4. Truft your Secrets to no Man living, unlefs - it be as much to the Advantage of him that hears "em to conceal’em,.as.to your felf that communi- cated then. 5- A Wife Man does not pretend to Accompli{h all he undertakes, but todo that Welland Effectu= ally, which he does, 6.’ Tis Injuftice done to the Vittor, to afcribe his Succefles to Chance or a Numerous Army ; fince Experience tells us, that Viétory, humanely peaking, depends upon a Steady Courage, Wife Na ' Fore- | eA 2D Fore-fight, Exaé Condud, Good Difcipline, and Regular Stratagems. is si 9, A Wife Man-ought to-have. but one Bofom Friend, and to take care he has zo Enemies; for even falfe Accufations are fometimes Ominous. The Vilgar being Ignoraat of tie Truth, judge by O- - pinion and Inclination, and are apter to believe and publifh ill Reports, than good ones. 8, In precuring Friends, we.ought to make choice of fuch, as are Difercet to Advife, and Power{ul to Defend ; for if they want Difcreti- on, we fhall want Counfel in Profperity; and if Power, we: fhall-ftand in need of Support in Ad- verlity.. Prudence and Sectéfy are éffential Re- quifits in a Friend; for if he is Foolif; he is not to be endur’d, .and if a Tatler he may foon ruin US. 3 , 9, Vertue fometimes has Friends,’ and Profperity i never without them; but be they what they Will, they aré both known’ in Adverfity , for where the better fort adheré' to Vertue, the _ Breater patt will be fure to wait upon Fortune. 16. Many Men forbear doing 4, becanfe they will woe do it-; ‘but more becaufe they canoe. Many refrain ott of Coxfcience, but-mote out of shane’: Sone ave kept under by Reputation, but more out of Fear: Many Check themfelves be- . caufe they would be good, but more becaufe they would not be Infanious. ~ “¥¥, The Man that is Prowd and Foolifhin his Wature, negligentin Bufinefs, Peevifh in Conver» fation, falfe in his Words, and keeps ill Compzny, is Heither proper to be Trufted, nor fit to be believed. | 12. He that thinks himfelf Wife'and Good, for ‘no other Reafon but becaufe he’s Great and Rich, is like the Servant that thought himfelf Superior to his Mafter, becaufe he lay in the G@arrerand hisMafterunderhim. = 3=—~S=«S. 3, Maran STi ll. "a - (3) , 13. Many Men are Upright arid Honeft,. and for fome time have Merited that Character 3 this is certain, but when they come to weigh them- felves againft Gold, °tis hard to Divine. which way the Scale will. turn. . Lorijlus has a Face of ‘Good Nature, but it Squints with beth Eyesupon _ his Intereft. Ag": » 14. Hl Nature is too foft..an:Expreffion for thofe; who fpert themfelyes with the Affidtions of others, when they fhonld contribute to their Affiftance. 15. How frequently and unaccountably do our, Modern Lébertines, call a Life of AGfery and Adad- wefs, a Life of Pleafure and.aHeaven upon Earth ? They may have a Senfual. Pleafure, but under that humor, cannot enjoy a Rational Satisfaction : _ When one of them was flightly wounded with a Sword, which his Cowardice cauflefly apprehen- ded to be Mortal; Good God fayshe; whether am I going? He might have guefs’d right, by re; flieGiing upon his Principles. and. Pra@ices. 16. Wicked Men oftentimes draw upon them- felves that which they Fear, bythofe very means whereby they ftudy to Avord them. ey _. 47. That Man we may be fure A@s froma Prin- ciple of Honewr and Love tohis Country, whom we find Commended by thofe that hate him. 18. Preferring fome Men, is like throwing a+ way a Fewel upon eAfop’s Geck,. to. whom a Bar- ly-corn would have been more proper and accep- table. 19. Perfons of Ensnent Vertue, when they ave Advancd are lefs Envyed, becaufe their Promo- tion feems but Due to’em, and no Man envies the payment of a Debt. 20, When we oblige thofe that cay never ‘re- pay us, aSa Stranger at his laft Farewel, ora Ne- eeffitows Perfon on his ie Ye bed, we make Pro- 2 Yle a ee idence our Debrer, and rejoyce in the Confcience even of a fruitle/s Benefit. 21. To do'an él thing that.good may come: of it, is'asif a Pilot fhould pray fora Storm, to thew his Skill in Working the'Ship; ora General wifh his ‘Army Reuted, that he may thew himfelf a great Commander in Recovering the Day. 22. Flights of \Rbetorick on a Dull SubjeQ, fhine ‘and fimell as admirably, as St. Afartin’s Gold and Silver Lace ona Lindfey Woolfey Juftacorps. 23. °Tis weedle[s to give Advice to-an Angry Perfon, who'can neither {pare Ears to hear, ‘or a Heart toreceive wholefome Inftructions. ‘24. Employing Chirurgeons:and Phyficians, isa certain Way to Weaknefs and Poverty; the for- mer, ‘takes thes Blood: from our Veins, and the latter, the Adoney out of our Pockets. *2§. A Philofopher: being ask’d, what were the greateft Troubles of this Life, Anfwer’d, to lofe what one ins, and to part from what one-Likes; for inthe one a Man‘lofes his Pains, and the other his Pleafure, °°. tbl 26. All ones Acquaintance ate not proper for Friends, for tho' they may be Honeft enough, yet Mankind is generally Indsfcreer, and where ‘we maybe allowed to have a Refpest for their Per- fons, it will not be Prudence to truft them with our ‘Secrets. | 27» Covetoufnefs'and Honour, are fo-very ia#- compatible, that they can never-refide in ove Per- fon, or under the fame Roof. He grieves at whatothers pofe/s, and yet will not enjoy what he has of his owz.. He is afraid of being Rebb’d, and yet never keeps his Money fafer from others than he does from himfelf. | 2%. How many People do we daily fee, to whom God has given Ability to get Riches, Dif cretion to preferve them, Wifdom to project pos an Ce and Life to poffe/s them ; but nota Heart to en- joy them; and tho’ it’s in their Power to become Mafters of other Mens Wealth,. are neverthelefs Slaves to their own, . 29. Nothing is dearer Bought than what muft be Begg’d 3 for, he gives more that wrecks: his Modefty tho’ but for a Minute, than he that purchafes any thing with his whole Eftate.. As the fatisfaétion is great in Giving, fo the torture is Extraordinary in Asking 5 for where we Give we purchafe anothers Liberty, but where we Receive we lofe our own. 30. Malicious and Spiteful Animals, often harm themfelves, only that they may injure others, A Salvage humor this,todelight in vexing and griev- ing their Neighbours, and whoever harbours it in his Heart, may truly be faid, to be poflefs’d with a Dewil. 31. There are fome Cafes wherein we lieun- ' der no Obligation fora Benefit, becaufea greater Injury abfolves it: As for Example, He that lends another Money, and then fets his Houfe on Fire, there the following Impiety Cancels. the Antecedent Obligation. | 32. No doubt but Julius Cafar was a Man of a very great Soul, but yet fuch aone as aim’d more at his own particular Greatnefs, than at the good of his Country. ! 33- Demetrivs upon the taking of Megara by the Enemy, ask’d Stilpo the Philofopher, what he had loft 2 Nothing, fays he, for all that I can truly call my own, I carry about me. 34- The belt Guards for the Prefervation of the Sovereign’s Perfon and Securityof the Goyern- ment, are Bounty and Justice 5 of the two Bounty is the Stronger 5 for it firmly eftablifhes him in all Mens Opinions and Affeétions. B 3 35. Gras Ce) 35. Gratitude to: Benefattors is. a Duty fo ge~ nerally acknowledged by al, even the Saluageft ; that he muft have put off much of his Humane Nae ture, that neglects or refufes to perform it. 36. Solid Jnftragtive Matter, isonly worth a Reader’s colleéting. “He that beats his Brains a- bout fearching which of the Two was Eldeft, Homer or Hefiod, ot which was the Taller Hele or Heenba, is like the Schoolmaffer that loft his Senies, in fearching the Paulo-poft futurum ofa Greek Verb: 37- A Husband being fick without hopes of Re- covery, his Wife wept fo exceflively, that they were obliged to remove her out of the Houfe 5 fhe call’d her Servant into her Chamber, fayiag, Beatrix, as foon as my dear Husband is Dead, go - and carry the fad News of it with-all fpeed to Don Carles, and tell him Iam fo extreamly af- flicted, that I will not fee him in two Days. 38: Good and great Men may /ecure themfelves from Guilt, but not from Exvy; for the greateft for Merit.and Truft in Publick Affairs, are fill fhot at bythe Ambiticus, who deem themfelves tefs in Employment than Merit; but thefe Vz- pois eafily vanifh; while the Hela is in Wife and Safe, Hands, and the Sovereign’s Aétionsaré guided: by Wife and Experienc’d Councils, and not by Self-Intere/s'd, Paffionate and Single Ad- wices. 39, Polieyis a Sea fo inconftant and turbulent, that there’s no place to be found in it, where fome one or other hath not been caft away. 40. A Prudent Prince,will never be /avifh of his Purfe, becaufe the Bafis of Government is quite o- verwhelm’d in the Gulph of aa Empty Exchequer. 41. Equal Authority withthe fame Power, is always faral in great Enterprizes. “The Duke of Marlborough and Prince Eugene avoided tha Rocks oaks tosh. vem ar ga He 42.Hethatfirft preach’dthe Doéfrine to Prine ces, of gratifing their Enemies in the Preferments due only to the merits of their Friends. 5 was cer- ‘tainty he, who defign’d to fupprefs the growth of Friends, and encreafe the number of Eve, | W121 Se 4 Quo femel est ambuta recems fervabit odorem Telia diu——— y devin 43- The Prince that will:lay the Foundation of Greatnefs upon popular Efteem;, mukt frlt give his Subjects Eafe and Fustice;,. for they meafure the Bond of their Obedience. by the Good that is done “em. : 44. Let a Prince’s Favorite always Taf his\Ma fter’s Bounty, but not Desour it 5 let him Exjoy his Ear, but not Bagrofs it; let him Participate his Love, ‘but mot Enchant it. Hf he muft be a Moat in the Common Wealth’s. Eye, Jet him nat be a Monster. 45. If the Sovereigns Actions be as Pure and Immaculate.as Truth andInnocences yet if his Afietion, either Blind or Tranfponrt him, to be- come the Afylum of his Servants’Infolences:and ill Actions, then Majefty becomes Guilty, iand muft expect to fhare-both in ithe Grievance and Hatred of the injur’d Subje&. 46. An equal Balance betwixt the Princes ~ Power-and the:Subje@s Liberty, is thefirm Rafisof a Quiet and Happy Government. 49. The Courts of Princes may tbe reckon’d a- mong the unaccountable Phenomena, where one is obbig’d rather to dear than AG, See than Re- fleet, and Suffer than Refent. Where she that is Poor is foon forgot, and he thatis Rich is fure to be perfecuted where the Poor Man finds nothing to Eat, andthe Richhave rarely.any confidera- ble Wertuesito boaft.of; where few ‘live Satisfied, and yet all are Ambitions of it; infhort, where crane 9 - all ee pees ie — 4) bik a ia & i a a 4 ag ' if Hl 4 ur } He Ne | (8) all Men Railat it, and yet none Care to Leave it. © hare ; 48. He that does what he can, {peaks what he knows, and gives what he bas, more is not to be expected of him. be 49. Gold is a Metal which affifts us in all our Wants, facilitates the Execution of all our De- fizns, and makes us Triumph over many .Diffi- culties. : be so. Where Education is wanting, Nature of it felf is wholly Rude, Unpolifh’d and Extrayagant 5 but feldom does his Family Fail, that tics his E- {tate to his Child by an Entail, and,his Child to his Eftate, by ‘Education and Employment. gt. Conyerfation is the Daughter of Difcourfe, and the Mother of Wi/dow ; the Eafe of the Soul, the Commerce of. Hearts, the Bond of Amity, the Food of Contentment, and the Employment of Hu- manity. 32. Nature has fhew’d her felf a Srep-Morher ‘to Man, denying hima Senfe to rejoyce at: his Birth, and yet to fill him with fad Apprehenfions ‘athis Death: “To make him infenfible of the good he receives at his Beginning, and yet, to affright . land corment him, with a Combination of A4i/chiefs at his End. 53. lt isnot the Incenfe or the Offering that is ‘acceptable to. God, but the Purity and Devotion of | - the Wortfhipper. | 54 They that deny the Reing of a God de- Atroy the Nobility of Man; for its certain, that ‘Man is a-Kin tothe Beafts by his Body 5 and if he is not related toGod by his Soul, he isa Bafe and Ionoble Creature. 35: He that regards not, or rejects the In- ftruétion of'a Father, his Mixiffer, Tutor, or other Superior, whofe Love is equal to his Authority, willcertainly die a Fool. meet | 35: God | eee, SS a C9 ) .36. God has given Men Abilities, not only for their own ufe, but for the Advantage and Bemefie of others. . Thus he that is Ignorant and wants. Knowlege, is to be inftruted by him that has it, g7- A Fool. isfo conceited, that he confults no body but himfelf ; for whatfoever he does, in his own Opinion he is alwaysrght: But a Wife Man will not rely upon his own Judgment alone, but fufpecting himfelf, makes ufe of the Sound Advice of other Men. 53: He-that has a Satyrical Vein, and make _ others afraid of hisV¥it, has greater reafon to ftand in Fear of other Mens AZemories, Barking Currs commonly go with Bitten Ears. ade ; 9. Slandering is one ef the moft incurable Wounds of the Tongue, the very Bane and Pe/? of Humane Society; and that which not only Robs fingle Perfons of their good Names, but often- times whole Families, nay, publick-Societies of their Peace. 60. No Man is {fo Great, but he may both need the help and Service, and ftand in Fear of the power and unkindnefs of the meaneft of Mortals. 61.. There pafles not an hour of. our, Lives, ~ _ wherein we do not enjoy the Blefing of Provi- dence, without AMeafure and without Jntermiffion. 62. Contract Friend{hip with no Man, till you have difcover’d how he ufed his former Friends. For you may reafonably believe he will be the fame to youas he was to them. 63. Tis better to affront fome People than to oblige them ; for the better a Man deferves of them, the worfe they'll fpeak of him. 64. A Thief makesa pitiful Bargain; he fteals his Neighbours AZoney or Goods, and muft pay Lifes perhaps his Sou/, for his unlawful Pur- chafe. : 65. Nature { , ni i ihe a iy al! PY) jib Bek i et if ih ite aie ma et thd Vaey es Ir Wee ral | i | 9 iu sala a a nw na Se a fhe qi (12), means we beg for. tr¢fling Novelties to entertain our.unconftant Humor,. and pacifie our Curious Sole licitude with Extravagancies. _ 95. With fuch Variety of all things, has the Wife. Creator repleniih’d the VYorld, for the fupply of Mens Delights.as well.as their Necefi- ties, that he who had been fo Liberal in his Gifts, might well expec:, that Men fhould not be Sparing or Niggardly in their. returns of Service: 76. ©. that Provident; Bounty of our Creator ! who appears fo exprefly mavifefty: that none can in Words Deny him,, but his ward Thoughts and Confcience. will immediately Check and Accufe him, of the greateft Folly imaginable. 77. He that ferioufly confiders the rare Har-' wsony of the Univerfe, and alfo that it’s compofed of Contraries, will:be apt to think that-in fo near a Conjunttion, they fhould dire@ly tend to their own and the World’s Deffruétion. The World is compounded of €oxztraries and an Agreement of Difcords,.. Vhe Elements are oppofite in their own Natures. The Stars hayetheir Quarrels, and their natural: Difcords are converted to Moral Oppofi- tions.. In fhort,. whole Corrupt Nature is preg- nant with the znaate Seeds of Diflention.. The Aged oppofe the Younger ; in Climates the Spa- niards naturally hate the French. In our Earthly Tabernacles, A/c:fture refifts and endeavours to quench the Radical Heat, the Inferior. parts are Offenfive to the Supetior, .and the Appetite tram- - plesupon Reafon. Nay, the Soul, that Immortal Spiritis not free from this Calamity : The Paffions quarrel among themfelves. Fear endeavors. to extinguifh Courage Melancholy fuperfedes Mirth; fometimes we Defire, and foon we Abhor ; fome- time Vice and otherwife Vertue Triumphs all confift of Arms and War, and the Lifeof Man .on Earth is 3 continual V¥arfare.. operat But | C43) | But O! that wonderful and “Infinite Wifdom of the Creator, who hath'fo moderated and at- temper’d the ‘Contrarieties of Creatures, as to - make their Difcords their'Stay,‘Support"and Con- - - fervation, and thereby to’ Unite’ and Sufain the whole Fabrick of the Univerfe. oe. 78. Every thing that appears Extraordinary, pailes for Great, if it be attended with Suece/s ; and every thing which is tray Great, ‘appears Foolifh when it meets a contrary Event. 4 79. Alexander that had fubdued fo many Prin- ces and Nations, upon the'killing of Clytus'(one Friend) and the lofs of Hepheftion (another) abane don’d himfelf to Anger and Sadnefs: And when. he was Mafter of the World, >was'a Slave to his own Paffions. EYE hI ONE, 80. Religion,Matters of State,Great Perfons,Pri- vate Mens Bafine/s of Importance,ought to be Privi> leg’d from being Yefed on; and its never attemp- ted, but with fhame and reproach to the:Author. 81. A Wife that is Foolifh and void of Goodzefs, by her Negligence, Ill-management ‘and Lnxury, without any other affiftancey will lapher Family Low, and watte all that has been gotten’ by her Predeceffor’s Care. NE: Bey 82. All the endeavours ‘of a Man ire olvedly wicked, is to grow fo Impudent, that he may-ne- ~wver Blufh at what he does; but a Man ficerely Vertuous, makes it all-his Care fo to live,’ that he may not beafham’d of whatihedoes- 83. Mdisfortunes cannot beavoided, but they may be fweetned, if not overcomes and our Lives may be made Happy by Patience, Submiffion; ‘and the affiltance of Good Men. . 84. He that loves his fe better than his Friend, hazzards the lofs of the latter,’ Mr: Thomas Fuller made a Copy of Verfes upon a Scolding VW¥ife > Give me a Copy of them fays the Earl of c. Bo, ays | (16 ) i. thence Smutty Jests invite em tothe Theatre; and fo they wear out the time that lies upon their hands,’ in being whirl’d in a Gilded Coach, be- tween God’s Church, and the Devil’s Chappel. roe. It would be well worthy fome Men’s in- quiry, whether Religious Pride, Obftinacy in Error or Vain-glory, are not the only Reafons of the Diese: Separation from the Church of Ex- lante. EH . por. All the Furiessof Hell co-opérate with a Lepd and Revengeful Woman, and tis impofli- ble to comprehend what Tortures the fuffers, till the is Deliver’d of her Wicked Defigns; 102, ?Tis Pity, that any but wife and goodMen had the power of Electing Sezatars 5 but ’tis grea- ter pity, that any but wife and good Men fhould be Elected. © ; 103. °Tis'a Common’ Praétice, like the Fox . inthe’Fable, for Perfons to Reil at what they cannot Reach, or elfe.a'Ciry Phyfician had never given himfelf the Painsand Trouble, to write a Satyr againft Wir; he has Juftice'on his fide, for it wowd:be a Scandal.to be counted.a great Wit bya Perfon that has zone at all. 104." The Obfervater'is.fo fond of furnifhing his Countryman with Fighting Stories, that he would ‘do well to 2:4 5° poflibly his fingular Zeal, like the Frenchman in his Shirt at Balloign, might drive thoufands of the Ezemy into an au- ur Hole + Or force them to Retreat that were Marching off in good Order before he:came. 105. Some Perfons cannot content themfelves in goiag'to He the commoaWay, or the ordina- ry Pace’; but Ride pos thither, as if they were in haft ‘to'be Damr'd :o Such are-the Jnventers of worfe Ways of Wickednefs, Profanene{s and ‘De- ‘baucheries; than the World has been hithertoac< --Guainted with. 5-3 . | ‘e 396, We C17) 106. Weunay aswell look for Adountains iatis der Ground,Religion at Rome,Sincerity at Verfeilles, and Cleanlinefs in Hungary, as Humility among Phanaticks, Honelty among Gamefiers, or Silence among Woinen atia Goffiping. aye, 107. We read-ofa Man that died by taking Phy- fick to be becter than well... Is not this the cafe of the late Electors of Bavaria and Cologn ? in join» ing with the French againft their Sovereign, and forfeiting their Eftates in Poffeffion, for greater in Expectation; when the Sky fhall fall and blind Men catch Larks. A ee 108. Power-and Greatnefs never want Flatterers, and Flattery féldom fails of encouraging ALi{chief. - Hence it is, that the French King being no lefs Deified by his Sycophanes than the Aacedonian was by his, He governs his People without being be- toved by em, and thinks heruns. no Danger from their Hatred. He Flays and perfecutes his Sub- jects, and yet they dare not fay heisa Tyrant, becaufe. he is Great. ?Tis almoft. Miraculous to | fee what Fork he cuts out for all the World by the Tools that are about him. Few of thofe.that fet by him love him: All hisN eighbours ate him, and yet he Bufles through the World,, not. withs out the Chara&er of a wonderful Here, becaufe he is Arbitrary. Which is cnough to prove both our French and Exzlijh Pretenders to be falfe Pro- phets, for he.is yet on this fide Hell, and the Pilloa vy that Mr. Lacy has ereGed for him in his Prophe= tical VV, ATMINGS. | / 109 Lypocrify is the Profitable and contequent- ly the Reigning Vice of the Age. This makes Men Sparing and Expenfive, Aceh and Inper ious, and at the fame time Jyrants and Slaves: This learns Men to Huff and Swell, Cringe and Bow, and all in a Breath. It makes Men feem to favour all the Religions in Ro/s’s View, and yet have my % C none ; (18 ) none atall. Tt makes Religion, Liberty and Pro- _ pérty in fome Mens Mouths, nothing butSedition, Prideand Rebellion ia their Hearts, anda Qua- | ker prouder of his Docke Cravat, than a finifh’d Beau of his Furl'd Steinkirk, the Wife and Difcreet management of his Comb, or the Politi- cal fingering of his Sanff-Bo-x, in, the View of the- atrical Ladies. | 110, Where People are not lefs Free, but on- ly to be lefs Seditious, Liberty lofes nothing, but the Diforders it might occafion, and nothing of the Happinefs it might Produce. | it1. In troublefom and ticklifh times, a Quiet Retirement is fafer, than flrugling with Uncertain- ties. Syl, who voluntarily quitted the Ditta- tor-{hip, died peaceably in the midft of his Ene mies, and Cefar that kept it, was Affainated by his moft intimate Friends, who gloried in the Adion. | i112: The Violence of Soldiers, and the tu- multuous temper of the People, are fit to be em- ployed on fome fudden and emergent Occafion ; but are not eafy to be managed when it’s over. 113. Some Men of Power are poflefs'd with fach fierce and cruel Souls, that they feel but an imperfect Pleafure in being Mafters, if they dont make their Power to be felt by others; they place greatnefs in Force, and the happinefs of their Condition, in making Perfons miferable at cheir Pleafure; whereas a good Magiitrate finds by Experience, that he makes himfelf fit Unhappy when he makes others fo; and therefore is never fatisied, till he puts himfelf into a capacity of doing Good, according to his own Inclination, af- ter he had been fore’d to do fome il! things againk at. it 4. An 2S ee (19) 114. An entire Concord and Agreement be- tween Supreme and Subordinate powers, is the — Strength and happinefs of a Government. How happy then are the People of Great Britain, where the Queen Governs the Kingdom by the Parlia- ment, and the Parliament is govern’d by the Queen. td 115. Wife Men induftrioufly avoid Popularity. The greate/t General of the Age, who moft de- ferves our Applaufes, we fee does the molt decline them. | 116. He that attempts the removal of Faith- ful and Experienc’d Adinifters from the Prince, has always his own Intereft in View ; and the Pri- vacy and Dexterity in carrying on fuch Defigns, renders ’em the more Dangerous, Studied Infi- nuations, Complaifance and all the Curious Mea- fures which compofe the Art of winging Hearts, or reconciling the Wills of others, were Catalin’s Projects to ruine his Superiors, and make way for his own Ambition and Prodigaliy 5 but the Publick Purfe is never to be trufted in the hands of a Per- fon that cannot govern his own. 117. ‘The Oppofition of two Great Men equal- ly, but differently Zealous for the good of Hol- land, had like to have deftroy’d it, when it had no- thing to fear fromthe Spaniards. Prince Maurice would have it powerful abroad; Barnevelt would have it Free at Home, The firft put it into a condition to fupport it felf againft the King of Spain: The fecond endeavour’d to fecure it a- gainft the Prince of Orange. It coft Barzevelt his Life, and what frequently happens, the Patrons of Liberty were deftroy’d even by the People who were to enjoy it. t18. As you are to live with Perfons that have their Dejigas upon you, ’tis your bufinefs to ufe all Cantim again{t them; but without put« ‘Ties sey coo ting y a a anes oe Cc ting your Sudgment to the expence of examining their good and ill Intentions, the belt way will be, to fecure your felf by a general Diftru/t of all Mankind. But havea care of entertaining an U- niverfal Difguft; for that will incline all the ‘ World to abandon you. 119. He that has the Art of eftablifhing a Noble and Generous Character, tho” merely by Ar~ tifice, has gain’d his Point in order to a univerfal Efteem ; for after this, his Enemies will court a Reconciliation His Friends will do their utmoft to deferwe his Favours, and his Intimates will re- double their Care in Diligence and ferving him. His Acquaintance will be more difficult; to have a bare fight of this Man of refined Conduct, | will be no finall condefeenfion, and to converfe with him will be a greater. ‘His Frowns will drive away the Troublefome, and his Smiles fatisfy the Foolifh. His Company as Naufeows as it is, will be taken fora mighty Favour, and to conclude all, in a Word, he has leifureto practife all his vaiz things toothers, and prudently refetve all the fold ones for himfelf. 120. Tis well for fome Men, that Nature has not left itin their Powers, to be fo wicked as they would appear to be. © | fr 124.. The Study of Divinity is very confidera- ble, as it’s a Science which refpects our Salvation anda happy Eternity; but in my Judgment it’s Sacred Myfferies, which are eftablilh’d by the Univerfal confent of all Nations, fhould not be fubmitted to the Extravagance of vulgar Reafon- ings; and fince our Clergy treat matters of Refi- gion with fo much Moderation, methinks their People ought to fubmit to’em, with lefs Curiofity. 122. To comprehend the Nature of things, — is the main defign in ftudying Philofophy, but when we confider it’s a Science always wie 7 and C27 3 oe and about which the greateft Men have had dif- ferent Sentiments, with nothing of Certainty and affurance, wemay admire, how. it’s poflible for wife Men to pafs their lives in.fuch wsproftable En- quiries. ; 123. The Mathematicks “have indeed, much. more certainty, and there are few Conveniencies and Ornaments of Life, but what weowe to this Science 5 therefore | exceedingly commend the great Malters of this Art, and admire their Jn- ventions and the Works they produce, provided I may be excufed from being one of their Number. For when I confider, that they draw us from AGi- onand Pleafure, lamof Opinion, that it’s enough for Men of good Seu/e, to know how to apply em well; for imtruth it’s moxe.our Intereft to enjoy the World than to know it. .. “wl Wig 124. Men of good Breeding and Polite Under- ftandings, are Ornaments.to\a Nation, but when over-valued dwindle into»nothing; for Men.of Gufinefs and good Senfe in the management of Af. fairs, are Moreadvantageous to. Humane Soeveties than Delicacy, in Converfation, yo Atenas, 125. ‘The Hague is no more than a Village, but fach a one as none can compare with.it it the Univerfe. Lravellers are-charmed withit, after they have feen, the Magnificent. and Stately Buildings of Jtaly.. On one fide you fee a Walk to the Sea, worthy of the-Grandeur of the Old Romans: On the other, . you come into a Wood, which is the moft agreeable one that ever I beheld in my Life. -On the very fame place where you Walk, you fee Heufes enow to make a great City: and Rows of Trees enow to make a deliciods So/;. tude. At certain private Hours, you find here all theinnocent Pleafures that the Country affords; ' at that of Publick Afcering, all the bufie Chat and Noife, which the moft populous Cities are C 3 able pa { 22) able to furnihh, Their Houfes are more free than in France, at the appointed Times for receiving Company; but more referv’d than in Italy, where they affect to be too Parfimonious. In fhort, the moft. Curious may here find entire Sa- tisfaction. i 126. Let us never be concern’d at whatever is fpoken againit us, for if what is alledg’d be true, it’s our bufinefs rather to Reform our felves, than for others to hold their Tongues: If what is faid of usis falfe, as foon as we fhew our felves concerned at it, we make it fufpected for Truth. Contempt of fuch Difcourfes difcredits them, and deprives thofe of their Pleafure that rais’d them. . | ¥29.. Toattain the PerfeGion of Eloquence, a Man ought to have a Fund of good Senfe and Wit, a lively Imagination, a faithful Ademory, a come- ly Prefence, an agreeable Voice, a correct Pronun- ciation, a noble Geffure, a becoming Affurance, and a great faculty of Speaking. | 428. Some boaft of their Gentility, while the corruption of good Manners, finks em below the meanelt of Plebeiduss {ure they are of Opinion, that. ftriGnefs of Aforals is incompatible witha Gentlentan.. gi ECO m: BYE ©1209. Leud Womenare never tender, but either out of Weaknefs or Caprice, and ’tis only Jntere/? or Fear thatmakes?em Faithful: Allof’em are Co- guetsin'their Heatts, ‘and their pretended Vertue is nothing elfe, but a°Dexterity to hide their Filt- ing. “Uhe Souls of proftituted Women are no lefs difguis d than their Faces; there’s downright Ar- rifice inall their Words, and in moft of their Alti- ons, but efpecially in their Tears, whichthey cun- ningly employ to'deceive their Keepers. 130: ‘Thereare three forts of Men that fet up | for defpifers of the Court’: The firft are thofe that preach Kercrentet to others, but cannot eke them-= € 23 ) themfelves, that it isa Happénefs.. Another, fort — of Men, equally to be abominated, are your Gen, tlemen that can’t leave the Court, and yet are difpleas'd at every thing that paflesthere. “The third are thofe that find a certain Pleafure in.com- plaining and mifreprefentings things. _ They, never think the State well Govern’d; they. favour no living Perfon, and give Quarter only to the Dead. Their Anger blackens the beft things; and if through Fear they {pare the Sovereign it falls up- on the Adinifiry with a Vengeance; in more f{pightfol Language, if it was po/fible than the Ob- fervator upon Church-men ; tho’ nothing turns leds to Account than the VVifdom. of; thofe Perfons, who fet up for Reformers of Church and State. 131. True Honour regulates the Conduct of Reafonable Men. It’s not difallowable for a Ver- tuous Man to have his Ambition and his Intereft 5 but he muft cultivate them by Lawful Means. He may have Art without Subtilty, Dexterity with- out Deceit, and Complarfance without Flatrery, and in all, may act more convenient for himfelf and more to the advantage of his Friends. | 132. Converfation fhould be the moft agreeable pleafure of Life but then it muft be regulated, We ought to enjoy it with Choife, and moderate the ufe of it with Difcretion. There’s nothing more Advantageous, and nothing more Dangerom ; for as too long a Retirement weakens the Mind, fo too much Company diffipates it; therefore he that would reap the Fruits of his Reading and Con- verfation, muft be no Stranger to Silence, Repofey and Meditation. Knowledge begins the Gentle- man, and Correfpondence with the World gives him the finifhing Stroke. 133. Whenever we doa wicked Action, we a&t contrary to the cleareft Dictates of our Reafon and Con{cience, taour Pie and true Jntere/t, and : C4 to ee ay tothe ftrongeft ties‘and obligations of Duty and Gratitude. es Sete a Ot Oe “134. Sin is fo'bafe and unworthy a thing in it felt, that we are afham’d to commit it, notonly in the’Prefence of a'VVife Man, but even of a Child or a Fools fo that if Sin were followed. by no other pun{hment,’ belides the guilt of having done a fhameful thingy a Man would-not by Intem- perance make himfelf a Fool and’a Beaft. Nha 135. Shanie is a gréat reftraint Upon Sinners, at firft, but chat foon fails off: And when Men have once loft theit Innocence, their Adodefty is not like tobe long troublefom to em: For Jmpudence comes on with Vice'and grows up withit. Leffer Vices do not “banifhall Shame and’ Modefty ; but great and-abOminable Crimes harden Mens Fure- beads and make them Shamele/s, When Men have the Heart to do'a‘very bad thing, they feldom want the Face to bear it. ; 136. Many are'apt to pity the poor Heathens, who sever heard of ‘the Name of Ghrift, and fad- ly to condole their Cafe but as our Saviour faid on another occafion, VV cep not for them, ‘weep for your felves, for there is no fuch miferable Perfon in the World, as“a degenerate Chriftian, becaufe he falls into the greatett Mifery, ‘from the greatelt advantages and opportunities of being Happy-' 137. All wicked Men are-of a Party againft Religion. Some Luft, or Mitereft engazes them againit it. “Henceit comes to pafs, that they are apt to flight the #rongef: Arzuments that can be brought for: ity-and to cry up very weak ones againit it. ~Aduthematical Truths are aflented to by al} Men,’ becaufe it’s no bodies Intcreft to deny them , but Men are flow tobelieve Azoral and Di- vine Truths, becaufe by their Lwjfs and Intereffs they are prejudic’d againft them. Therefore you may obierve, that the more vertvou/ly any BES 8 Man (25) Man lives, and the lefs he is enflaved to any Luff, ae the more ready he isto entertain the Principles of \ ; Religion. . 1309. - God has made himfelf glorioufly vifible in all his miraculous VF orks. \“W hatfoever pofleffes the Confines‘of the Earth, ‘or inhabits the {pacious _ Regions of the Air, »places his ineffable Majefty before our Eyes, and the moft inconfiderable Be- ings among ‘either Vegetable, Senfitive or :Ra- tional Creatures, are Heralds to proclainrhis Jn= finite and Almighty Effence: athe 4 140.* A “fuperficial-view Of Nature, may. in- cline giddy Heads.toArhei/m, but when we throughly ‘confider it’s regular Operations and the Caufes of things ; when we behold:the Chain . of them confederated ‘and dink’d together, we \ muft acknowledge an Almighty Creator, on whom they depend, andithat gave them their Being. 2 141. "A ehearful Spirit,. greatly contributes to the prefervation of our Lives. It preferves the ‘Balfamof the Blood, and the pleafure of it en- larges the Heart, raifes the Spirits, and actuates and invigorates all our Powers: When:the Mind \ fhines Serene and Bright, ’it feems to impart a New Life unto the Body, a new Spring and Ver- dure’ to'this Ear:h. On the contrary a dui and difea?d Mind, {catters its contagion through the whole Body ;. Difcontent\and Melancholy fours the Blood, clogs the Spirits,» and wears out the ’ ftrength and comfort of Life: For there is fuch an intimate conjunGtion between the Adimd and the Body, and foclofe is the:dependance of the latter upon theformer, that the face of Inferior Nature, does evidently Vary, Wither or Flourifh as the > Mind Swilesor Lowers upon it. 142. The \ (26) | 442. The Health of the Body muft be care- fully preferv’d ; for too commonly Men firft de- bauch and corrupt Nature, and then load her with their own Reproaches. and Accufations. _How much foever Men complainof the fhortnefs of Life, it’s apparent they fhorten it themfelves. by their own Intemperances, whereas they might have lived longer, if they had liv’d better. 143. As all Creatures ascord in proving the Exiftence of a God, on which they all depend as to their Beings ; fo their Voices are no lefs {trong and powerful, in teaching us that there is a Provi- dence on which the fame Creatures depend, as to their Subfflence, Operations, and Prefervation. AS the Finger of Godis feen in their Compofitzons 5 fo they carry with them fuch exprefs Marks of an Over-ruling Providence, that none thathave Eyes in their Heads, or Light in their Minds, can mi- ftake ’em-for the cafts of ignorant Fortune, the fortuitous concourfe of Atoms, or the blind encoun- ter of Cafualty. | 144. He that denies a Providence, is no lefs an — ‘Acheift than he that denies the Godhead, becaule we cannot be aflur’d of the One, without ac- knowledging the other 5 and tothis all the Learn- ed Philofophers of the firft Rank agree, tho’ Pa- gans; info much, that Plato, in his Dialogue, | Entituled Philebus, fays, If any one thinks that there are Gods that have no.care of the things of thrs World, Jeeshim be committed to the care of fome Learned Phyfician, who, by mholfom Phyfick, may reftore hiscrazy Head to a better temper, and by de- grees make him fit for Humane Sactety- 145+ There ws no Peace to the Wicked. The re- _morfes and: bitter apprehenfions which their Sins raife in their Sols, difturb all the Convent, which otherwife they might take in the midft of their ‘Wealthand Honours. Witnefs, Belfhazar oe ealts ie eee ee perk ewer es (27) | Feafts and Banquets, Juda with his Thirty pieces of Silver, and Herod’s being flatter’d by the Fews, - when at the fame time he was grawz to Death under his Purple by Lice and Vermin. 146. Intervening Accidents, fometimes pro- duce better effects than what was primarily in- tended. So he that throwing a Stone at a Dog, and hit his cruel Step-Mother, gave thanks to Fors tune thathe had not loft his throw. 147. A Defperade mention’d in a Greek Epi- gram, attempting to Hazg himfelf as a remedy tor his Poverty, {pyed at the Root of the’ Tree, which he had chofen for that purpofe, the Earsh newly removed, and fearching deeper found a Sum in Gold, which had been lately hidden there by an Ufurer ; he took away the Gold, and in it’s place buried the Halter; the Ujurer returning, and finding a Halter inftead of his Money, hang’d himfelf with it, as lofing the defire of Living, where the other had loft that of Dying. 148, °’Tis yery improper for Chriftians to make ufe of the word Fortune; for tho’ they don’t mean by the ufe of that Heathenifh Word the blind Goddefs of the Pagans; but unthought of Accidents, and unforefeen Chaucse’ which befal them by unknown Means, yet it’s more Chriftian-like and commendable, to give God the Glory, whois the Author and Difpofer of all Events, and inftead of faying, that Fortune has done this or that; to fay, God was pleas’d to have it fo. Prudence is the greateft Enemy to Fortune, becaufe this Vertue prevents Acci- - dents, and being diftruftful of Events, takes Meafures fo juft, that it hazards little. This . was fo well underftood by Fuvenal, that he mock’d this falfe and foolifh Deity. Nullum numen abeft, fi fit Prudentia, fed te Nos facimus Fortuna Beams culoq; locamns. are a “@ > Prudence SSeS POO Ss er eee ee —— q q YB 1): iB Nie eit i a Ho Has we} { ‘fa a mt bo ey uu aa Sas = a) ) Ce.) | Prudence leads ta Wirtue; and the Good I fhow,: Thy felf may freely onthy felf beftom -’ : Fortune was never,worfbipd by the Wife, But fer aloft by Fools, ufurps the Skies. . 349+. Fate is another kind of Heathenifh Deity, which leads Men Hood-wenk’d to their Ruin, fay- ing, its Irrefjftible and not to be contefted with ; but this Notion is.fo ridiculous, that-it Wars, againft common Senfe and the experience of Man- kind;, for,if Man’s prefent and ftture State was determin’d by an czexorable Neceffity; Laws would be ufelefs, Reproofs.and Punifhments would be Unjuft, and, all Rewards Undefery’d... So fays Clemens Alexanarinus:. Neither Rewards or Punifh- ments are jufl, if the Soul. bas not a, free.power to emz brace or.refufe Eval. tart rig aso. .Lheabfard Notions of Fare and Deftiny areentirely Paganifh,and{upported by their Poets, who were fo fond of it, that they have fubjected their, Gods as wellas.Men.to it. .Thusthey bring in Jupiter complaining, that he could not make his Son Sarpedon immortal, becaufe the Fates had decreed it otherwife;. and Neptune arm’d with all his Storms and: Tempetts, was not able to Drown Ulyffes, becaufe forfooth, the De/tinies had deter- - min’d-he fhould return into Italy, ryt... Great. Men court their being flighted and contemn’d, in waiting their, time in little trifling things. Vero without doubt; as well as Domitian, would have, appear’d with’a better Grate at the Head ef their Armies, or on the Throne adminiftring Juftice to their Subjects, than in Fidling o catching Flies. 152. ‘Thefe five things are reckon’d among . the greateft Bleflings of Life, viz. a good and _quiet Confcience, afound Adina ina healthful Body, NESS OSS ee gS oe as akind and vertuous W7fe, a well got and compe- hehe re vo tent a 5 eens ee ( 29) tent Effate and the liberty of {peaking Truth fea- fonably. er ae 153. She isnot a proper object of Charity, whe Drefles like a Lady at Court, when he is in a ftarving condition at Home. Yet Lucia wears a Velvet Scarf,’and Patches intolerably, when fhe can fcarce pay for a good Meal in a Week. 154 °Tis as ridiculous fora Man to get Drunk out of complaifance to his Company, as ’tis to take Phyfickto humour his Phyfician, or purchafe the Covent-Garden Gout, merely to be fafhionable. 155- Mira being fure to Wound with her in- . comparable Voice and excellent Fudgment, needs not be courted to Sing. She'll do it readily out of a principle of Cruelty. -~ 156. No Man is fo perfeéf an Enemy to Sclitude anda feafonable Retirement, as he that’s afraid to converfe with himfelf.: >) + Ve 157- Foolith talkative Impertinents, may be compared to Women with Child, who long to be Deliver’d, tho’ the Conception prove Abortive or | Monftrous. . a2, : 158. That Gentleman mutt certainly be uz. willing and afraid to Dye, that tura’d away his - Gardiner, for planting a Rofemary-Tree near his Walks, becaufe he faid it, put him in mind of his Mortality. ; aif Ig9. One Reafon why younger Brothers are faid to be better Gentlemen, is, becaufe Adsthers, by too much Fondne/s commonly make Fools of the Ider. 160, Coach-men, Saylors, Women and Sol-’ diers, are the Perfons that drink moft Brandy; Chairmen, Carmen, Porters and Coblers, moft Beer and Ale; Divines and States-men moft Tea and Coffee, and all drink Wine that can reach the price on’t. 161. When | € 30): : 161. When Rich Folks are Humourfom and Fanciful, their Phyfictans are the Patients. Sylvia is always Melancholy, and fanfies her felf out of Order; perhaps out of Vanity, to have three or four Doéfors to attend her Daily, who with hot Cordials inflame her Blood, and bring her Huf- bands Purfe into a Confumption. | | 162. Five of the rareft things imaginable, is tofeea Mifer Generous, a Libertine Covetous, a VVit Religious, a Trades-man Honett, and a hand- fome Woman with fine Clothes very Humble. 163. To fee our pretended Prophets at Liber- ty, to fhow their Antick Tricks, and vent their lying Wonders, isa conviacing Argument, that the wortit of Lunaticks are not in Bedlam. 164. D me you Dogs, turn out to Pray- ers, fays a Lieutenant of a Ship, half fiufter’d with Rum-Punch. Washenot a wonderful Senfe of what he isgoing about ? 165. There’s no Perfon but what is blinded by his own Paffior. The Angry is blinded with Choler ; the Covetous with his /vtereft ; the De- {perate with his Confidence, the Amorous with Luft, the Idle with Sleep, and the Proud, .Glut- tonous, and Drunkards, groap to their Ruim in the darknefs of their own Paffions. 166, The difference between VVifdom and Folly, is eafily difcovered by the oppofition be- tween them in practice. The Fool is prefump- tuous of his Parts and Knowledge, and the VVi/e, out of a diftruftful Confidence, is referv’d and filent the Coward affects Valour, and only talks of Armsand War, whilft the truly Valiant dif- dains them ; the Comely affect a Decent negligence in their’ Drefs, and the Ill-favour’d fet out their Defes with borrowed helps and Advantages; the 3 Eloquent are filent, and the Ignorant take upon them . the whole Difeowrfe, the Dexterous is ale git MY : i C 31) _ his Art, and the Unskilful fill the World with the unpolifh’d pieces of their ruderhands. 167. There’s nothing in this World which © tends to the Beft, and fo we may experimentally difprove that conclufion of the Schools, that im- pollibility in Natural Philofophy, that theré is no Vacuum or Emptinefs ; for Alas in our Moral Ex- periments, we daily find the contrary ; the World. gives notto them that wast; but to thofe that have enough already ; fo thathe that isonce Poor fhall be always Poor, the general Rule of the Earths Inequality. | : 168. Caco, that Engine of Policy, the cone fufed Chaos of Reafons of State, to accomplith his end in making himfelf the Primier Minifter and Burfer; always work’d backward, that none might difcover his Intentions by his Adions; he would not be traced by his Foor-/fepsy and to that end, tho’ his Eyes pointed one way, the Path he he walked lead to another ; he {poke not what he intended, and in faying Yes he meant No: So that he acted always by Contraries, and.his Cyphers were moft legible when read: backwards. . Thus Men of all fides, are in truth of no fide but their own. 169. “Tis a great Unbappinefs, that thofe whom Truths moft nearly concern, can yet very feldom difpofe themfelves to hear them, for they are bit- ver, and give a bad Relifh to the Palate ; fo that they either refufe them as unpleafant, or elfe in- deavouring to /walow them, the {quemith render= nefs of their Stomachs, are not able to digef them. 170. I don’t wonder that the Blind fhould pre- - tend to guide thofe that See, becaufe they may believe that all .are as blind as themfelves; but that thofe that fee and obferve the Danger before their Eyes, into which their blind. Guides would precipitate them, fhould accept of their saver . an | é C 32) and timble with ’em, ‘and yet go forward, °tilf they fall into the fame deep Pit and Aby{s of _ Errors and Infelicities, isa moft prepofterous Mad- . nefs: | | 171. The fir ftep of Ignorance is a prefump- tion of Knowledge, and many would know more, did they not-think they knew too much already. - Thus Truth and Knowledge haye been juftled into fuch remote Pares, that we can fcarce have any News of theit Refidence. ; 172, Mountebanks and Quack-[alvers are worfe than common Executioners, for they ftudy with the nimbleft Art to put an end to the Malefactors Pain; but thefe are the: Qormentors of Life, e- fteeming it the beft part of their Skill to linger out Life to the /aft gajp, and to fuftain a continu- ed courfe of Sickne/s and Pain, a better Art than to recover Health; ‘thefe are an infected Air of SicknefS, and where ere they come multiply Dif- eafes. 193. Arefolute Conrage isa good Remedy a- gainft an unconffant Fortune; an humble Nature -will patiently bear the Severities of Laws; Art and Science overcome the unpolifh’d rudenefs | of Nature, anda difcreet Judgment is a fecure protection in all Difficulties. 174. A great pretence to Wir is become a common Scandal, fince every conceited Fop lays a claim to it. He that has fo thick a Shell upon his Brains as makes fuch a ftout refiftance to, common” Senfe, that he can never be fabdued by it, yet he has the Vamty to think himfelf-as Wife as the reft of the Pari(b, becaufe he isinfenfible of his Folly : And asa brisk and lively Coxcomb, feldom fails to laya pretence toWi; foanerrant Blockbead is apt to pretend that his Dulnefs is. a proof of his Fudgment, efpecially if he’s engag’d in a Wer po= pularity. Witis a happy way of exprefling ones : i thoughts ee ee | thoughts, and gives fuch an Edge to Senfe as ex: treamly recommends it, and when it’s accompa- nied by fudgment compleats an Orator, yetisale ways more fit for Diverfion than Bujine/s. But _ that frothy Humor falfly call’d Wit, is the bane of good Senfe, ftands in direct oppofition to filid ’ Wifdom, and is. always rafb and. precipitate, when a Fine Wit, Anglice, a concetied Fool, has the Keeping of it, f 47§-Torefleé& upon the Lawit felf,which always — intends the good of the Subject, would favour of » Ignorance and bil Manners; butt hope it will be no Offence to any but ill Practitioners, tofay, there is fuch an intolerable Abufe in the'Praétice of it, and the multitude of Prattitioners, as renders’em both the greateft Nufazce in England, and calls for a timely and effectual Redrefs. . 176. The Trades-Maz runs on‘ ina continual Circle of Profirywithout ever aiming at the Centre, Honeft and Upright Dealing. He buys he knows - not what, and fellsit to he cares not whe. He Daunbs with the Kxowing Chapman, Preys upon the Ignorant and Credulous, and will Bite his neareft Relations and best Friends, as well as Chace Cue ftomers. His pretended Refpeéts and deep Prote- - frations are Snares to catch Wood-Cocks. He Eats, Drinks and Wears of the Bef: Hunts, Bowls and Whores at his Pleafure, and then to Bribe his Cultomers Faith, {wears by I know not what . Deity, ashe lives, that isat the Rate he lives, he _ can not afford his Goods at a Cheaper Price, than . he asks for ’em. | "2797. Love, or rather Luff-has fuch powerful. Charms, that Reafon, Intereft, Self-prefervation and all the ties of Blood, Alliance and Juftice, cannot oppofe and damm it. Hence itis that a Man marriesarich Wife to keepa beggarly Strum- pet, and he that hasan Honeft, Difereet, Ver- si f D. LuoUs C34) tuous amd Handfom Woman to his /¥ife, leaves her to cohabit with a common proitituted Gilz of a Mistrefs, tillallis fpent, and then fhe turns him out of Doors, to entertain another Cully, 178. Certainly, there is an ivexplicable 1 know not: what in Woman kind, that hurries fome Men into Infenfibility and. Dotage, and others into fuch a Frenzy and incurable Madaefs, as makes ’em Neigh like pamper’d Srallions after other Mens Vives, andlike Town Bulls break through Fen- ees to lay every Inclofure Common. . i149, Some that are Young, Idle and Vigorous, free from Cares and high Fed, are fo foolihly ad- died to Harlots, that you may as well count the Sands asthe number of their Mijireffes. Heaven cannot allure’’em, Hell cannot affright em, they dread nothing but the Frowzs of the Fair Sex, the Pox and Poverty, and yet are impatient, till by fuch unaccountable Exceffes they have fpent all they have, and for want of Mony to paya Chirurgeon and Lodging, are charitably committed toan Hopital, and from thence into the Cuftody of the Grave-Digger, without any fign of Grief, but from fome of their Relations, who are forry they died xo fooner. 180. A married Life as now things are mana- ged, is very unaccountable, for where both are e- qually guilty, and it may be the Husband was the ficfi tranfgreflor, yet the Punifhment falls upen the Wifeonly. As when a Man feeks a Bill of Di- vorcey and tails bitterly at the Unchaftity of his Lady, and at. the fame time comes reeking from a private Adulery, or a publick Brothel Houfe. The Cafe is not much better, where a Man winks at the lend-Conduct of his Wife, to couatenance an Intrigue Of his cwa. Nor is that Wife’s Cha- itity to be endured, that expeGs an uncontroula- ble Liberty in licu of it ; for at thele rates,. few : Huse - 3s TL AINE Ta - — r ? I - s | € 35°) Husbands deferve to be Obeyed, ahd as few Wives to be. Belov’d.. 3 ou 181, Little Sincerity is to be found among mer- cenary Poets; their Tongues and Pens are tip’d with vain Offestation, their Plots are feldom pof= fible, their, Humours often: ridiculous, and their — Characters rarely jut. Their’ Love and Honour _is low crawling Matter in high flying Words, which are needlefs to particularizey fince Frca- frorius a famous Poet, freely grants, that all Poets are Mad, either with mendacious FiGion, feurs rilous Satyr, odious Detraction,: or fulfom Flat- tery. . Dore: 4 ee 35 ia 182. Players as, defcrib’d.-by a ‘late Ingenious Pen, are not only, contemptible: but intolerable, and at bef vinaccountable, for all. they Show, all they Sing, all they Say, all they Are, and all they Szgnify, it well confider’d, amounts to nothings but to cherifh Vices; debauch Youth, | colour Idlenef, mifpend Lime, aiid corrupt the Age with new ins vented ways of /tifing Vertue. | ers 183. Men of mean Qualities, -fhew ‘but little favour to great Vertnes 5 alofty Wifdom offends an ordinary Reafon. Serpe e ac 184. Examples ought never to: pafs for Lams: “Men are too fubje& to Jnfirmities to ferve as Cos pies for others to follow. In the greateft Verrues there will be eternally fome mixture of Imper= fettrons, and a Man is in danger of taking his Ex ample from the. blind fide he difcovers. But Réa- fon and Juftice can never miflead him. 185. We dont always converfe with Men of Reafon to learn what we ought to do; butit’s good fometimes to learn of others. , 186. A Man might very well with to be of an eafy Temper, if it were only to live agreeably with htimfelf : For when once he abandons himfelf to the Caprices of his 1) Humoar, he cannot thake it 1 Mee Pc off ra Ct off when ever he pleafes, and he juftly fufers that which he made others endure. vou. , 187, Inthe Commerce of Life the leaft falfe Step isobferved. When this misfortune happens, tis notin a Man’s Power to raife himfelf up again as he pleafes: Fora Fallis like a Vound, *tis almoft impoflible to heal it, but it will leave a lafting Scar behind it. 188, Youth is extreamly addicted to Pleafure be- caufe its moft fenfible and moft capable of it 5 and where we are moftapt to be tranfported, therewe are moft apt to tranferefs. Nothing does fo be- fot the Mind, and extinguifh in it all fenfe of Di- wine things, ds fenfual Pleafures. If we fall in love with them, they will take off our Thoughts ris Religion, and fteal:away our Hearts from od.:: fie kee 1439. Ira furor brevis eft. Angeris a fhort fit of Madnefs ; he that is paffionare and furious de- prives himfelf of his Reafow, fpoils his Uxder- franding, and helps to make himfelf a Fool’: Whereas she that: conqures his Paffions and keeps them under, ‘does’thereby: preferve and wmprove his Underftanding. Freedom from irregular Paf- fions, does not only fignify that.a Man is Wife, but really contributes to the making him fo. 190. Non plus aquo non diutius aquo, iS a good Rule in teprehending Offenders. He that re-, proves too long, does reproach and harden the Criminal; he that does it’ too vitterly betrays his own 4nger'and ‘is guilty of Railing - If he-is too! loud he is Immodeft if too publick he is Unmeannerly, and if too perfonal- he is’ Impru- deat. Ole tor. A Manimay be Damz’dtho-he can’t be In- dised for CovetoufnefS, and Oppreflion. A Cap- tain was to make his Campaign in Portugal, but wanted Meny. He ask’d a Ujurer to lend a a ‘ . {nou * ( 37) “ thoufand Patacoonsy Ihaye no Mony faid the,U~ furer, but I know-one that can furnifh you, if you will take four hundred in hand and make your Bill for a thoufand, and I mudt have fixty more for Procuration. Money -fays heis very fcarce at prefent: O Devil of a Ufurer fays the Captain, will you have fix hundred and fixty Patacoons for the Loan of three hundred and forty! Dont. fret your felf Seigneur Captain, faid the U/urer, I don’t force: them upon you, youare free either to take them or leave them ; and fothey parted. The Cap- tain being xeceffitated went again next Morning tothe Ujurer; met him at his Door in a black Cloak, a Band, fhort Hair and a Chapalet in his Hand. Iamcome fays the Captain, to accept your Terms Signior Blood-fucker; my Neceflities conftrain me toit. Tam going to Afa/s fays. the Ufurer, very gravely, come when that is over and I will count you the Mony. I beg you to.do it xow {aid the Officer, you feel am Booted, my. Horfesare ready; and I am in great haft to go to ‘my Regiment. I cannot replyed.the Ujurer, I have accuftom’d my felf to hear A4afs every day before I enter upon any Bufinefs; ’tis a Rule Ihave prefcrib’d tomy felf, and which I will religiou/ly obferve all the Days of my Life. The Captain tho’ impatient to be fingering the Mony, was ob- liged to fubmit to the Rules of the Pious - Blood-fucker, and therefore followed the Ufurer to Church. When Ada/s was ended, the U- turer whifper’d to him, that one of the moft <- ble Preachers of A4adrid was to Preach and he would not lofe the Sermon. The Officer who thought the time of AZafs had been too long, was in defpair withthis new Delay, but could not help himfelf; the Preacher appear’d and preach’d a- gaint U/ury and Extortion, which pleas’d the Captain, in hopes this Jew might make lome an 3 yate- has oN oa TA ( 38.) batement of his unjuft Demands. Sermon being ended the Ufurer went out, the Captain join’d him, faying, Well Seigneur Blood-fucker, how do you like the’ Preacher ? Don’t you think he Preach’d powerfully, for my part I was much af- fetted with his Difcourfe, and Ihope you are fo. Iam of the fame Opinion with you faid the Uju- rer, he'treated his Subje@t perfectly. He is a’ very Learned Adan and underftands his Trade ; Now let us go to ours, _ ¥92. D. B. Is fo facetious and merry a Preacher, that he will make one laugh, tho’ he was Preach- ing a Funeral Sermon for ones VVife or Father: And that’s the reafon,. why thofe that will- not £0 toa Play-Houfe to laugh, frequent his Meeting Houfe for the fame purpofe. | 193. A Womans Fool and an -Atheif? are the worft of all Fools, others are fit to be langh’d at, but thefe are to be pitied: Tho’ I agree with one of our Modern Poets, who thinks it’s better to let Women play the Fool than play the Devil. 194. Tho’ Cafealties attend us from the Cradle tothe Grave, Wife and proper Reflections, will mitigate the Sewfe of them. Do our Friends and Relations Die ?: Confider ’twas the end of their being Bore. Do fome of em deal uajuftly by us ? Confider whether'you have not done fo by others. If our Fi7iwes are not as they fhou’d be; remem- ber that they are but VVomen. Are we Poor, let “jis confider, that one are fo, but whom God ab- bors for their wicked Lives; ‘poffibly, had we been Rich we might have fergotren God. Grace fappliesall Defects. Are we fcof?d at and derided for being Religious, and not complying with the Cuftoms ofa wickedAge; let us remember we are Chrifizazs. Have we Usdutiful Children ; let us _ not be troubled if we have difchare’d our Duties in their Educations. Haye we bad Servants; ae ee Air) / One (39) the wortt is theirs, if we have given them no. bad Examples, nor omitted sajtrutting them. Are we Miferable, a holy Lifeand a happy Death will putan end to allour Sorrows. Davit Deus his quoq; finem, : 195. Would Perfons hear Sermons like teach-, able Chriftiays, and not like cenforious Cratzcks, the great Work of Religion would go on more chearfully; for People would then be ambitious of Believing and Pra@icing thofe Duties which alone can make them Holy here, and Happy hereafter. 196, Innumeris melior Pax una trinmphis, may be meritorioufly applyed.to the Reign of out glori- ous Queen Ane, who in Uniting England and Scotland, has added new and durable Trophies to the Crown, and her other memorable Con- quefts, 197. Sending and Maintaining the Clergy of the Church of England Abroad, to propagate the Gofpel in Foreign Parts, is one Of the greatelt Examples of Chriftian Charity that ever the World has produc’d, and the, greateft Blow that ever was given to Romijh Errors and. Superititions. God Almighty Reward all the Contributors to that Pious Defign, 198. There’s no greater Sign of Religion flou- rifhing in this Kingdom, than the Free and V¥il- ling Contributions, towards the Educating Poor Children of both Sexes in Charity Schools 5 for by this happy method, Children that were deftitute of all advantages of Education, are brought up in - the Knowledge and Fear of God, and by their SJnduftry’may become confiderable in the World, and be able to Relieve Hundreds of others: And tho’ their prefent. Benefactors may be in their ‘Graves, before they fee the Fruits of their Good VV orks, yet the profpett of being Inftruments of D4 , doing , C40) doing Good in their Generation, is fufficient En- couracemen to all well difpofed Chriftians, to pro- mote and continue fuch an Excellent Charity. A Foreign Ambaflador of the Romifh Perfwafion, giving himfelfthe Satisfaction of feeing the whole Number of thefe Charity Scholars in Easter Week Jaft paft; which in London, VW eftminfter and the Suburbs amountto about .... faid, Goed God, what a Blefled Sight a this; certainly no Nation une der Heaven can-equal the Britith Charities, for Num~ ber, Ufefullne|s, Extenfion, and regular Mawagement *rwould almoft per[wade one to turn Proteftant. 199. He is Wife and good to bimfelf that em- ploys what’God has given him, in doling good to others in his Life time; for thofeI fear, that do no good while they dive, and’ expect to be faved by purchafing Prayers to be faid for *em when they are dead, willbe very fadly miftaken. : 200. Cujtom is the great Debaucher of Mankind. I have heard of a Perfon, that for a long time ‘could not be perfwaded to feea Play ; but when he had once feen one he fell in love with the Stage, fo that when the Sight of a Tragedy had made him Adelancholy, he prefcrib’d to himfelf the feeing of a Comedy for the Cure of it, and fo run on ina continued .Cicle of Folly and Fop- evry. \ f es There’s no fuch thing in the World as Secrefy in Sinning; I will therefore govern my Life and my Thoughts, as if the whole World were to fee the one and read the other ; for what does it fignify, to hide anything from my Neigh- bour or my Family, when to God who knows my Heart all my Privacies are Naked and Open. 202. It’san Argument of a zarrow and wretched © Mind, to dote upon. Agony. Nothing is more Honourable than to defpife it if we have it not, and toemploy it ceneroufly when we haveit. 9. | 2.03. None C41) 203. None but a Fool or a Madman will with — for a Storm in pleafant and feafonable Weather ; however, it’s the part of a mife Man to weather ‘a Tempeft the beft he cam, when he fas within the reach of it. 204. Alexander beftow’d a City upon one of his Favourites, who modeftly excufing: himfelf, that it was too much for him to receive; Well, but, fays Alexander, it’s not too much for me to give. ‘ 205. Let no Man be fo much afraid of his Life, as to forfeit his Honefly for the Security of it. 206. Wit and Learning are noxious Weeds till feafon’d by Grace,and by the Sanétifying Influence thereof, attended with Singlenefs and Integrity of Heart. A Heathen may be learned and an Atheift witty, and a Devil may be borh in great abune. dances. | 207. To praife an Adverfary a little, whom afterwards we intend to revilea great deal, to gain Credit to our Reproaches, is to break a Man’s Head with Commendations, 208. A-Man that is utterly deftitute of Vertue himfelf, commonly eavi¢s Vertue in others: For Mens Minds will eithgr Feed upon. their own Good or the Evil of others. 209. It’sa vain Conceit anda meer Dream of Enthufiafts, concerning the Seculum Spiritus Santi, that in the Age and Difpenfation of the Holy Ghoft, all humane Teaching fhall ceafe, and all external Ordinances and Inftitutions thall vanith and there fhall be no further need of them. Fer it’s very plain from the New Te/tament, that Pray- er and Preaching, and the ufe of the Two Sacra- qents Were intended to continue among Chriftians in all the Ages of the World. ; “fs oll SAGAS RGU SESSILIS «a : (42) 210. The hainious Sin of Swearing upon trivial and needlefs Occafions, in common Converfation, | is giving ones Soul to the Devil for nothing. Ov- ther Sins have pretence ro Pleafureor Profit; but there is nothing to be got by Swearing but’ Dam- nation ; tho’ we find it a hard matter to cure thofe that will not believe they are Sick, or reclaim thofe that Cuftom has perfwaded they don’t offend. | ~ 1. Trouble not your felves with wifhing that things were juff as you would have them; but be well pleas’d they fhould, be juf as they are, and then you will live happily. 212. One Man does me Good by Mistake, ano- ther Jgnorantly, athird upon Forse; but none of | thefe Cafes do I take to be an Obligation; for they were neither diretted to me, nor was there any kindnefs of Jntention. : ; 213: A Wile Saying, asill becomes a Fool as Dancing does a Cripple, for as his Lamenefs does never fo much appear, as when he would feem nimble Footed; {0 the others Folly is never fo Ridiculow, as when he would appear to be VV ife. : , 214, It’s acommon receiv’d Opinion, that the French are Wifer than they feem, and the Spaniards feem Wifer than they are. ; 21g. Lenitives are proper in flight Difeafes ; but defperate Difeafes mult have defperate Cures. 216. AChirurgeon has a three fold appear ance to his Patient; firft like an Angel when the Patient is in Pazn, like a Adan when the Patient begins tobe Wel, and likea Devil when he de- mands His Mony for the Cure. . 217. When Men fpeak J of thee, doas Plato faid he would do in fuch a Cafe, live fo, as that nobody may belgevethem. 21%. Sonic € 43) é 218. Some Men Lye out of Malice, to do other Men Mifchief; fome out of Coverou/ne/s to defraud and cheat their Neighbours ; fome out of Prideto fet themfelves out, and fome out of Fear toavoid Dangers and excufe a Fault 5 but all thefe Shifts render the Crime more odious when difcovered ; therefore the beft way to avoid the fcandalous Character of a Lyar, is always to {peak the Truth, and to hate Lyimg asa Bafe and Vile Quality. . ¢ 219. Vain-gloriows Perfons are the Scora of wife Men, the Admiration of Fools, and the common Prey of Parafitesand Flatterers. 220. Revengeful Perfons live the life of Wit- ches, who as they are mifchievows, fo they die mi- Serably. | 221. Merit does not always privilege Men from A4isforrune and Calamiries. One would think that thofe Cities, People and Nations, whofe Iluftrious Azxceftors Homer had remembred, and tran{mitted their Reputations to Pofterity, even BS 3 aaa a with fome fmall prejudice to his ows, ought to . have refcued their Poer from the Misfortunes _ thatthe VVill of Heaven and his own Blindnefs had reduc’d him to; but we fee, his Aerits _ could net defend him from an uzbappy Life and a miferable Death. As a Modern Poet fays, very much to the purpofe. - Seven Rival Towns contend for Homer Dead, ~ Through which the living Homer begg’d his Bread. The Ingratitude this fublime Author met with, was remarkable ; and whether his ill Fate affrigh- ted Pofterity, or whatever was the reafon, Greece fince his Death, can never boaft ofa Poet, that in his manner of Writing, has equal’d, or indeed come zear his unimitable Original. WO Fa ee ay Al ( 44) ‘922. All Treacherzes are bafe, but a breach of Tru/t isinfinitely bafer than other fort of Vilanies : ?Tis a noted Exprefliion; that only Men and Devils betray; but if this Un-Gentleman like Crime, admits of an aggravation, it is when the Deaa {offer in the Living, when the Executor by Male Adminiftration, violates the Ajhes of the Deceafed, and /quanders away the Fortune of the Teftator, in ules abhorrent from his Jatentions. 223. Converfation has a greater hand in our Improvement, than our Studies and our Books: It excites the Bit of a Companion, enlivens the Un- derftanding, and encourages it to perform it Of- fices with a Chearfullnefs and Vivacity of Spirit. Parallel to which is the faying of the Moralift, © Magis tibi viva vox & convittus proderit, &c. Soci€s ty and the living Voice, will have a ftronger ef- fect on the Intellestt-and Aemory than the private reading ofthe dead Letter. Varro, for this pur- pofe, would have us accuftom our felves to Philo- logical Difcourfes'; the fuddenOnfetrs, whichthey make upon the Mind, fixing more firm Jmpreffions and creating a better reli(h to Learning, than {tiff} ftudied and prepared Treatifes. Converfa- tion was one of Simonides’s four Bleflings of Life,as he is quoted by Clemens Alexandrinus. But-then our Difcourfes fhould be Jnftruétive, Chaft and Sober, for when Reafin is beat off its Guard, the Affedtions are let loofe-to Diforder, and the Tongue is apt to run Rit on corrupt and extra- vagant Subjects. 224.’ Tis ftrange to obferve, tho’ all Seétaries havea Subordination among them/felves, none of them will allow of our Prelacy 5 and yet VViliam Penn among the Quakers, and Mr. Facio among the pretended Prophets, exercife a greater Autho- rity over their Followers, than both our AMetropoli- tansintheir Provinces. Was eS 225. How 225. How happy are the Englifh and indeed all other People that live under the Influence of a juft Goverment, where the Subjeét is cozfulred, what Taxes he can give, and in what manner fuch Taxes may be Raifed, without the leaft Prejudice to the Publick. If the Frexch Nation were not the greateft Bigors in the Univerfe to a falfe thew of Glory, they would never permit fach an intolerable Burden athe Tax laid upon Cattle. Methinks the Fifherman of Naples might have learn’d. Mr. Chamillard more Wit, and Taught him the end of fuch violent Oppref= fions. . | 226. None or very little Credit, is to be given to the Sallies of Popwlar Breath, or the moft Proftitured reputation of Common Fame. The depth of fome Aétions nature makes Invifible , fome our Senfes are unable to.conceive, and the Divine Providence has hid others in Darkwefs, and Clouds of unfearchable Ob/curity ; with what Rajb- nefs, then do fome Men take upon them, tc blame the Condué of Iuftrious Perfons, whofe exalted State generally fets them in a Circle, free from the Approaches of all Ordinary Cenfures and Inquifitions. . 227. Would you know why fome Men cla- mour again{t the Court and the Minifiry: Vil foon refolve you, they want the beft Places for them- felves, to repair or enlarge their Fortunes, and that they may have itin their Power to turn the Scales, when they have made the Beam begin to Totter, and thew their exquifite Parts in doing Nothing and Undoing all things. One it may be is Weak and wants a White Staff to lean upon, a- nother is Cold and Chilly, and nothing befides a Chancellors Guarded Gown will Warm him. A Third delights in War and would fain be brought into Humwr with a Generals Bafta. ae : | ‘ourt C46) ‘Fourth thinks himfelf Qualified for a’Secretary of State, and all being Impatient to Wait for Dead Men’s Shooes, would pull them off the Feet of thofe that Wear them. Tho I’ve no Lilly in my Belly, This Home-Spun truth I'll Boldly tell yes (And miay I be no Prophet) - HF Il we ferve our truest Friends, Some Namele/s Sparks may have their Ends, And Mifchief may come of it. 228. The great end of Government, is thé Happinefs.of the Govern’d Society, and the Hap- pinefs of a Govern’d Society confists in the Enjoy- ment of Liberty, Property and the Free Exer- cifes of Religion, all which we owe, wnder God, entirely to the late Revolution and thofe Principles - upon which it was Founded; without which 4. folute Power had been by this time firmly Settled and fecured ‘by Force of Arms, and it had been impoflible for us to have known and Experienc’d the Bleffings of her Majesties Reign, or to have Hop'd for any Succeeding ones under the Pro- testant Line. Sa 229: Refifing Lawfull Authority isa Hainous Sin, but if lawfull Authority ia-the Acquifition, de- generates into Tyraany in the Execution,the Laws of God, Nature and Nations indues the Subjett witha Power to Relieve themfelves from Oppre/- fion. A Prince’s Power is Civcumfcribed by the, £nd and defign in erecting it, the Good of the People, whichis not urged here, to give Mena libefty to Scaz or call all the Commands of Royal Majefty into Queftion, and thereby take occafion to retrench their Obedience as they pleafe, but that the Truth being known im Theft in genera}, we may be able to inftruc our felves, what is - =— _— a G 47,) be done ia Hypothifis in particular, when Neceffity and important caufes exact it. ; 230. A Skilfull Pelee cannot drive away a Storm; but with Care and Labour he may fave his Ship. No Man can prevent all kinds of Trou- bles and AffiiGions ; but a Patient and Quiet Mind may prevent his Sinking under them. 231. Unthinking Wretched Fine Fools, care not how things fare with the Publick. Vell them of Victories and advantages gain’d over the Come mon Enemy, they’! fcarce afford you a Hearing, their Brainlefs Heads are fo taken up with Intri- gues, that they had rather know where a Fine W- man Lodges thit may be Debauch’d, than be told the News of Defeating the whole French Army. 232. Its eafy to find a Stick to beat a Dogs but to defire the Dog thould Offesd, that we might Beat him, is Cruel. 233. Hethatis Bad himfelf, always reports others to be fo too, and therefore we may. ob- ferve, that they who give themfelves up to any Vice do generally withall give themfelves up to Calumniating, 1. e. theytake Pleafure to Repre- | fent, or to Suppofe all other as bad as them- felves ; merely to decry the Reverence that is due to good Examples, and fo contemn the Cenfures of all Men alike. 234. Jmbudence isa Temper Contracted by Indufirions Iniquity, and raifed upon the Ruins of Reafon: It can be no otherwife, becaufe Shame ‘for Sin is fo Counatural to Reafon, that it can- not be Extinguifh’d but by Reafon. Which we may Contemplate in the Inftance of Focls and Madmen: the only caufe why they are not A- fham’d of any thing they fay or do, being thes, that they want Reafon ‘to Refle& upon the JZur- -pitude of their Words and Actions, 233. No (48+) 235. No Age can boalt of having greder and better Pilots at the Helm of Church and State than ‘the Prefent time, and tis our Tranfcendant Hlappinefs, that we are Blefs’d with fuch Wife and good Men in our Councils at Home and in our Armies abroad, when there is fo great occafion for them. fhe : pil 236. We live under the Reign of the beft of Queens, who loves all her People and is Equally beloved by them again; and then that under her happy Government there fhould be Djviffons and Fattions, Strife and Emulation, is moft ftrange and Unaccountable: And yet more ftrange and to be lamented ; becaufe we all Agree in the moft Subjtantiat Truths and yet fall out about Cereno» messPoitures and Geftures,about the Hurt and the Knee, about diftinguifhing Titles, about Garbs and Garments, about Modes and Fafbions, and things which are.very far from the Heart, and many Removes from the Bffence of Religion ; nay, things which are Shadows and meer Nothings when compar’d with the Sxbstamial matters wherein we are all agreed: Nay further Iam bold to fay, weare all Agreed in thefe Inferior matters of diffe= rence and do not know it.For Inftance,we are all agreed that Kneeling at the Sacrament is no part of our Saviours Infliturion, that Kneeling at the moft Solemn Prayer that can be, isa fitting and Decent Pofture; that Kneeling to the Sacrament, in Immitation of or Complyance with the Popifh Worthip of the Hot, isabfolute unlawfull. And "yet we Squabble and will not Hear one another Out, nor Underftand one anothers A¢eanings, but Scuffle in the Dark, when we are all Friends and all of a Side. In fhort all the Diftance that is betwixt Englifh Proteftants, is occafion’d by lit- tle. Aiftakes and. Mifapprehenfions ahout very little Matters, and fill they are fo much of Oxe AL DCL = 40 0 Nudd, Conformifts thought the Ceremonits were’ Popi(h, _ they wouldimmediately tura Wonconformifts sand if the Nonconformists did not apprehend them to be Popifh, they would never have {erupled them. So that both of them plainly mean the fame thing. 2] a Bold Calummies feldom mifs of their defir’d End, which. is to make Innocent Men Criminals, with defign tomake them Odious. For thecredy- lous World takes nothing fo much upon Truf as ill-natur’d and falfe Reprefentations of thofe that are govern’d by the bef Rules, and not by the core rupt Examples and Ufages of the Multitude. 238. None can effectually Ruin the Church, but the fecret Enemies of the Stare , for they thelter- ing themfelves in the Church’s Bofom, and having debauch’d their Confciences by the grofleft Immo- ralities, have loft the true fence of Religion, and have no Principles left, except it be Ariffotle’s Principle of Tranfmutation: 1 mean a ftrong’ Dif- pofition to embrace any mock Religion, which will indulge their Ambition and damnable Lusts, 239. Amidit our great diverfity of Opinions and Practices, why fhould the well meaning harmlefs Diffemter, be feverely Cenfur'd for his ‘different Mode: of Worfhip 2? And why fhould ‘his little Pcculiarities, be a Barr to his Serving the Go- vernment. i 24.0. When Men are tied to.an Aypothe/is, to what poor shifts are they put to fupportit ? Sir Richard Bulkeley tells Mr. Calamy, that he loft bis time aad labour in writing his Caveat against the New Prophets. The Minifter anfwers, thar fo he is like to do ftill, whenfoever he fearches the Scripture for any certain Tatimation, that God would give forth In- Spiration for the general Ufe of the Church after the Degth of the Apofiles:. And foladd, will Sir R:- hy Ee chard (49) eh \Adind even as to the matters in difference, thatif the : Cane chard do alfo, when he thinks to perfwade any knowing Chriftian to part with his Brble, in expe- Gation of a New Gofpel of Elias A¢arions mak- ing, | 24f. Some Church Wardens and Overfeers for the Poor, -like truly confcientious Perfons, are tao fenfible that Charity begins at Home, and dif- charge their Offices accordingly. "242. Thofe Perfors who are fond of what they call Enjoying themfelves, by giving a loofe to their exorbitant. Wills, enjoy themifslves the leat of any, eee Talk to.fome Perfons of Religion or a Manly Behaviour, and they ftare in your Face, as if. you were quoting an Almanack that has been long out of date. 3 ! 2.44» Inmurality and Prophanene/s are look’d upon by fome, as great Arguments of /7ir, Honour and Gallantry. Hence itis that our Town Rakes of Quality, fhew their Wis in ridiculing Vertue, their Honour in injuring theit Inferiors, and their Cou- rage in breaking Gla/s Windows by Night, or kaock- ing down twoor three. aged Wutchmen. . 245. He that intrufts a Secret in a Womans. Breaiz, lends his Money toa Prodigal, and puts 4 ‘Sword into a Mad-Man’s Hand, hazards the lofs of his Honour, his Money and his Life. 246, ’Yisan ineftimable Blefing as well as pe- culiar Privilege, to enjoy the ie of our Reafox, and yet we often fee that Men im their Wits, live as if they were out of their Senfes. 247. The Proverb fays, Fair in the Cradle andFoul inthe Saddle, and has a great deal of Keafon as well as Experience in it, for Beauty and an untarnifh’d Innocence, attend but. very few Be teas through. the feveral Stages of their Lives. 3 248. [as SI ee ee C§t) ' 248. Variety in the Actions of human Life, both amufe-and infirud us. How often do we fee the Raji look pale through the want of a Revenge, and Wife Men bixfh at the Folses and Indifcretions of the Exvious and Malicious, who feed upon their own Flefb, or their Neighbours Failings, 249. Is the Author of The Rights of the Chriftian Church in his Senfes, fure he cannot be thought fo? Ifheis I pity him, in making fo unhappy an Exchange , forwhere he found his Wits he drop’d his Fudzment and his C onfeience, and-will feverely anfwer for debanchingthe Age, and trepanning the ces into dazgerows Errors by his infamous ibel. | 250 Mental Refervation is praktic’d by fome Women as well as the Romifh Clergy; for at the Matrimonial Ceremony, when they fay, J will Love, Honour and Obey, they mean, they will Love themfelves, Honour a kind and fprightly Gallant, and Obey the Suggeftions of the Devil; rather than the lawful Commands of their Hus- bands. ) 251. Moneyand Beauty are theit own Advo- catesand Interceffors, but A¢ertt muft be recom=_ mended by many wife and good Men before it’s taken any notice of. 252. Thought isthat excellent and.chief Facul:y of the human Soul, and by fome is made the very . Form and Effence of Man; as if he were himfelf no more than Ens Cogitans, a thinking Bemg, by which we are diltinguifh’d from the Inferior Irrational patt of the Creation, and exalted to a higher Form, andenabled, tho’ atthe diftance of Finite Creatures, to approach the Infinite and Azcompre- henfible Majefty of the Great Ged, contemplate his Effence, fearch out his Works, acquaint our felves with his Perfeéfions, and Adore him in all / Things; which is the utmoft height of Ho- OYE ean ame nour : C52) nour) atid Happine/soa Rational Creature is cae pable@fov ob a37to fr a .92§3.) There is mo law thatoforbids Men’s Spea- ‘Ring 5 but the Law of God and ‘the Law of Reafon, bids: Men weigh their Words before they arten them. Reading without making w/e of ir, is on- ly.a>Stwdious Sleep, or rather a Learned Le-_ thargy. : 254, Thete’s:a great deal of difference be- tween Speaking-and Prating, the one has Reafow on its fide, theother.only Noife. Somefpeak mich and-yet fay sorhing,becaufe nothing to the purpo/e. 25§. Tho’ our Intentions are never fo good, yet ifwe don’t as well canfider, the Nature and Quae lity of the Perfon, as well as the Piefents we make them, our Kindnefs will encounter but a very mean Reception. To what purpofe is it to prefent a Lady with learned Quotations, tho’ never fo well Bound; orarith Farm:r with a curious Piece of Painting ? ygCw »/ (256. Perfons iz Office would do well to behave themfelves with fo much Addrefs, Civility and Difererion, that they may not be defpss’d and jJaugh’d at as foonasthey are out of ir. 257. We have oftentimes wrong Notions of Good and Evil. Humility, by fome is call’d mea- nefs of Spirit, Temperance a melancholy and felfith Amufement, Fear of offending God, Cowardize, Devotion Hypocrify; and Religious Solsrude, Il Nature. On the other hand, Prodigality is iti- ied Generofity ; Drunkennefs Good Fellowthip ; Profane Wits, Men of Senfe; A4Gfers, Thrifty 5 Whore-moncers, Tender Hearted, and cunning Cheaters, Men ofa deep Reach. | 268. Philemon will not truft his Son at a Usiver- fity, for fear of being Debauch’d, and therefore breeds him .a Block-head at Home: Nor at the Jans of Courts for the fame Reafon, and fo will | leave = : | C8 leave him a good Estate, without.-knowing. how to make ufe of it,,and livelike ;a Gentleman. 259. Some Perfonsican give no other reafon, for their doing many things, but that.,they dare do them. i : 260. The-greateft and belt,Princes, the wifett Philofophers, and the moft prudent Councellors, the, jufteft Asagiftrates, the skillfulledt Phyficians, athe moft pious and learned Divines,.and the moft.in- nocent and vertuous Women, are not always, pty vileg'd. from the Aflaults of Envy. ie 261. We may be our own Doétors in-refped of our Bodies, but not always.in relation to.qur Souls; for tho? our Confciences' are, clofer, toms than our'Skins, yet there are-many Errors, in them, which “are, only, in che power of others to rectify. on evi nt ow 362. Its the humour of Country Gentlemen, to praife the Produd of their own Grounds,: ;2¢ the fame Inftant that he is fending the Choicedt ci em to Leadgn-Hall- Markets: 1 ee - 263. The Firft thing fome Women Learnafter "they are Married is to Contraditt their Husbands; the Second to Plague their Pefes in, following the Fafhion; the Third to Stock themfelves with new Acquaintance, and tis wellif it Evds there. 264. D——me faiesa Rich Hee when he comes to Church, how Dully does this Old-Fellow, Preach. Stack, there’s a curious Draught of Wine at the Devil, and near my Lodgings, the Prettieft good Natur’d Creature in the World... And whence think ‘you does all this froth proceed? Why his Father thought it beneath him to give his Eldest Son Education, fo that he knows nothing but to Fat and Drink in Zxcefsand to gratify his Senfes. 265. Philofophy eafily triumphs over Evils past, and fuch as are to come; but prefent Evils ts umph over Philofophy. ) 5 foe et E 3 266, We 3 | 45a). 266. We have more Power than Will, and tis often but to excufe our felves, thar we Imagine things to be Impoffible. = 267. There are no Acctdents Lo Unhappy, bu a Wife Man will draw fome Advantage from them: Nor fo ‘Happy, that the Imprudent cannot _ ttrn to their - Prejudice. 268: Truth has {carce done more Good in the World, than’ the Appearance. of it has done Evil. 269., No Difguife can long hide ‘Love where itis, or Feiga it where it is»not. : 270. One may hear of Women that never had a Galant: But its Rare to find a Female that never had but Oze. . ‘291. We hate Favourites becanfe we are fond of Favour our felyes. The Indignation we thew againit others ‘that are in Prffefion, flatters a little the concern for our own’ being excluded : And°we refufe to pay them our Re/petts, becaufe -we would fain, but cannot deprive them of that, which makes them refpected by all the World be- fides. : 4 242 Men are alway melancholy at the Treache- ry of their Friends, and the Over-reaching of theit Enemiles, and yet are often fatisfied to be both cheated and betrayed by their owa felves. 273. No Man'deferves to be commended for his Vertue, whovhas it not in his Power to be Wick=) ed; all other Gooduefs is generally no better chan Sfeath, Or animporence in the Wii. 174. There are fome Wicked’ Men in the World, that would not be able to do Halfifo much Mifchiefs, if they had no Goed Qualities to recommend them. ie | 275 Afoaeration is nota Slighting and a giving ap ofany thing that is truly Jus and Paluable. It does not fuppofe that we are to abate any thine ; oF I ey) : of a True and Honeft Zeal and Courage, that is to be employ’d in any thing, that is in,itsowm Nature abfolutely Good and Neceflary: No, but it Teaches us'to Diftinguifh thefe things, from thofe that are CircumSantially fo, and to-elteem them fo much the more, and to Adaintain and Embraée them more EarneSily, as they. ate the better.) A Man is not to be Atsdes rately Honeft or Moderarely Vertuouss thefe are thin, weak Scandals, Vertue and Honefly are with- in the Line: wheté Moderation Walks 5. nor ‘is there any doubt about them, being granted by all Men; but the Queftion is, whether a Man'‘may ot Stoop from fomewhat which he thinks is own Right ? Whether he may not be Gentle and Compaffionate ? Whether hemay not in things that are notfogood as Peace, feek Peace by giving them up. And certainly he that does not anfwer . in the ‘Affirmative, can neither be a good Manj_ a good Neighbour, or a good Chriftian. | 296. Moderation isa Vertue, tho this Vertue fo much efteem’d and Magnified by Wi/e Men in all Ages, has of late been Declaim’d againft with fo much Zeal and Fiercenefs, and yetwiththat good - Grace, and confidence, as if it were not only no Vertue, but even the Sum and Abridgment of all Vices. \fay notwithftanding all this, lam fill of Opinion, that Moderation ws a Vertue, and one of the peculiar Ornaments and advantages of the Excellent Constitution of our Church; and muft at laft be the Temper of her Members, efpecially of the Clergy, if ever we ferioufly intend the Firm Eftablifhment of this Church and do not Induftti- onfly Defign by Cherifhing Hears and Divifions among our felves, to Jet in Popery at “thefe Breaches. Tis E4 oF? 477. Meade» ( 56 ) | 298. Afoderation can never have the Honour of Contending with, Ambition and Subduing it , for - cannot poflibly meet in the fame Breaft, 9 Some Remedies may be found to Cure aMan ee e he Folly, but-there are owe that. can Reform 4. Perverfe Spirit. 280, To Commend Princes, or great Men, for the Vertues they have, not, is only taking the fafefti Way of Abujfing them. 2810 Some. Womiens Wit, tends more to the Im- proving. their, Folly, than their, Reafom ‘Their Wit.derves fometimes to make.’em Play the Fool with greater Affurance... , 282. As nothing Difcovers greater Weakne/s and want of Resfor,,than.to fubmit ones Fude- ment to that of onhersy without any. Application of ones ow; fo-nothing is more great or Wife, than to fubmit to God with an Jmplicit Faith, and to believe what he faies upon the. Single Aue thority of his own /Vord. 283. There is a.certain,Dificult Medio crity. to be ufed in our Carriage. towards our Superiors, in taking the Liberty to pleafe and Divert them, without Haunding the Honour and Refped that is due to their Quality. Fhe Bonds There i isa certain Empire in fome Mens manner of Speaking and Behaviour, that takes Place wherefoever they come 2 and which gains by dd- vance, Confideration and Refpect; it ferves on all Occafuns and -eyen, obtains what one asks for, And this Commanding Faculty, is nothing elfe but.a Gracefull Authority, proceeding from a. Su- periority and Elevation of Soul. 285. To be able to Difcover what is in another Maas Breast, and. Conceal bis owu, isa great argu- ent of an Extraordinary Penetration, a A Man may learn as much by other Peoples Eeittf as by their Jnfiruétions, The Examples of Tinpers a er Cay. 5 Imperfection are in. a manner as u/fefull towards the making a Man.Perfedf; \as thofe of Wifdous. and Perfection: 5. 3 he shit: Cunt ee: 287. Tis,a Commendable piece: of :Addre/s to make aDexyal to be well: receiv’d, by employing foft. and, civil. Extreffionss cand making Courtefy fupply the Kindne/s which\could :nots be Gravt= ed. pedi sttis 288. ;, Hone Labouris. of .Divine Inftitution and Appointment, and by a Sacred +Sanition is enjoin’d upon all.Mens Jt-was.a Command. giv- €n to Adam inthe State!ef Innocence, tor can any exempt themfelves from it,; that live ‘according to the DiGates of Right Reafoy;and, Rules.of Na- ture, For as, Almighty.God.Greated Man to Syh= due the Earth, fo he has,Bleffed his Labour ‘with the Fruits -of it, By. \hisLabour and.Wifdom Empires have been Founded, . Bodies Politick. com- paced, Liberal and, Mechanick Arts Invented, all the Innumerable and. Stupendious. Struétures, through the Univerfe, Raifed, Navigation. Difco= vered , Agriculture perfected , Trade Improved, Riches Increafed, Mankind Governed)in Societies, and the Elements made ufefull to their- Zords and » Mafters; all: which Improvements of the State of . Nature and Publick Advantages had been loft, and the World continued in its Original Rudene/s, had it not been Cultivated. and. made Serviceable by the Wit and Induftry of Daan. 289. Idlenefs isa Burthen to Man, a Reproach to his Make+ and a Scandal to the whole Creation. An Idle Perfon tempts the Devii to tempt him, and from this fruitfull Root has fprung all. the Wickednefs and Miferies of Mankind ; he affronts his Creator, in difobeying his Exprefs Command, and refufing to follow his glorious Example, who Works hitherto, in his. continual Governing the World, as he did at firft in Creating ee He cans : C38 ) {candalizes the whole Creation, and isdefpifed by Ail; tafetting up himfelf like a Levearhar only to take his Paftime, while he fees all about him L2- bouring in their refpeétive Places, States and Cal- lings: Which hecan never anfwer, to God, or to timein an empty Idlenefs.° 290. Of all Fools the Atheift is the greateft, hecaufe he atts wureafenably in pretending to know what no Man can be certam of, viz. That there iso God, forspure Negatives can never be proved: ) The Atheishis alfo Jmprudenr becaufe he fins againft his own prefent Jutereft, ‘and future Happinefs5 for without the conduc 6f a Superior Being, he is fure OF nothing that he enjoys in this World;::and-is uncertain’ of every ‘thing he bopes for. Irreli¢iin and Atheo{m makes Men full of Doubtssaad Jealoufies; and tho’ they endeavour neverfo much to fettle themfelves in Principles of Infidelity; ‘and perfwadeé'their Minds that there 4s no God, yet they can never attain to a éfeady alfurancé: of thofe things, for when they havédone‘all they can with their witty Reafons againit the 'tommon Belief of Mankind, and em- . ploy’d'all their. fivart Reparteesand pleafant Rail- beries to jest themfelves out of Religion’, yet their Confeiences will Reeos! againit their abfurd Reafenings, ‘and all their Wit and Subriley’ will be born down, by a fecret and ftrong Su/picion, which they can never get out of their Minds ; that things. may be quite otherways, than they have foolifhly reprefented them'to their own Flearts. 2ox. Epicurus was an excellent Port, but a very bad maker and contriver of the World, in fuppoling the Matter of which it is conftituted to be Erer- nal and of it felf, and then an definite empty Space forsthe infinite litle Parts of this Matter, which . | himfelf-and his Fellow Crentures, in Tpending his : € 59) which he calls Atoms to move and playin + and that thefs being always in motion, did after inf- mite Vryals and Encounters, without any Counfel or Defign, and without the Contrivance and Difpofal ofany Wife Intelligent Being, atlaft by a lucky Cafualty juftle themfelvesinto this beautiful and regular Frame of the World which wenow fee. Butialearned Author has told us; that-all _ Poets are:mad Men, and {o.in a fpecial Manner may we conclude Lucretivs.to be, that could fo confidently impute an Effedt to Uhance,which.car- ries in the very Face of it, all the Arguments.and Characters. of a Wife Defign and Contrivance : How can the World think orberwife of a Man, that has advanc’d fuch an Opinion as this is, and-writ a Book for it? he might. as well have imagin’d, that ifhe had jumbled a Sett of Letters together in a Bag, and then flung em out upon the Ground, that they would have fallen into aniexatt Poem; for a little Book might be more eafily made by Chance than this great Volume of the World, 292. Men may hold all the Fusdamentals, of Chriftian Religion, and yet may /uperadd other things, whereby they may greatly endanger the Salvation of their Followers. 293. A Cynick bege’d a Talent of Antigonus ; _ that’s too mach fayshe, fora Cynick toask; and when he abated his Requeft to a Penny, that’s too herle fays he, for a Prince to give. He might have found a Mean between thefe two Extremes, and have compounded the Controverfy, by giving him a Penzy as toa Cynick, and a Talene as from a Prince. 294. Am I tormented with the Stone and affli- Ged with the Gaur; ’tis no more than: what F prayedfor, when! pray’d for Old Age. . Thefe things are as common to a Jong Life, as Duft and Dirt in a long Fourney. | | : 295. What | | oo «Go ) ©. 295..What Name’ of Reproach canbe bad e- | nough for him, that Sells his Health, his Reafon, his Reputation, his God and his Soul, for the Swinifh Pleafure of Drunkennefs, and it may be _ when he had fo little need of Drink, that he had more already jthan he could keep, ‘without be~: ing offenfive to the Company. | 296. "Tis fafer to afront fome Peopie-than to oblige them for the better a Man deferves of them, the worfe they'll reprefent him. ! 297. To.Deride or Scof at God ‘and Religion is the highest kind of Jnapiety. The S¢orner pro= ceeds:to this Sin by Degrees, and at laft,” by fit- ting at Ezfein the Chair of Peftilence, the Devil Claims him by Prefcription. Vi . 9298: Two Bays were fent out by their Master to fetch’ a’certain Perfon to him.. One'of ’em took a great deal of Pains in feeking him, “but at length retura’d weary home without finding him : The other, regardlefs of his Mafter’s Commands, falls to. Piay with his “Companions, fees'the Per- fonby aceident ‘paffing by, delivers him his Er- rand and brings him, °He that found: him by Chance, deferv’d: to ‘be Punifh’d, and he that ‘fought for him and mifsd him, to be Rewarded for his Diligence. | 299. Hethat Travelsinto Foreign Parts, be- fore he has made fome entrance into the Know- Jedge! of the Language*of the Country: which Ae: defigns: to Vilit 5 goes. to~ School and not to Travel. 300 Ifeno Trades. were permitted, but what are Ufeful and Neceffary, how many Shops would there betobe Let: in the Cityand Suburbs 5 for moré vare Kept ‘opem by our Vicescand Vazities, than’ by our Vertwes and the Neceffiries of Na- ture. 307. The (OE 301. The Belly has no Ears fays the Proverb, and therefore.at the Rendefvous of Lac’d Coats in the Park, tho Difcourfes of Sieges, Battles and Rencountersmay while away the Morning; yet'at Noow no Difcourfe will.go down but. about Ez- ting, which was the greatiend of their coming thither. ; Tt Sa _ Not with a fell defien the French to bear, |») Bur to Confult where they may nicely Eat ? Which Trufting Mortal drawing noblest Wine, + Where free from Duns they may fecurely Bine, 3 And then Retreat to Mifs.with amorous Defign. | Py Here the Stout and Brave in folemn manner me 302. All great Diverfios are dangerous to a Chriftian Life, but among all thofe that the World has ‘izvented,, none are fo much to be dreaded as Plays , for they give fo nice and natue ral a Reprefentation of the Paffions, that they beget and incourage them in the Heart, and efpecially that of difhonourable Love, principally when its reprefented as Chaft and Honeft , for the more innocently it appears to innocent Souls, the more fenfibly they are touch’d. They fanfie a fenfe of Honour in. their Sentiments, and don’t. apprehend that Vertuecan be wounded by fo difcreet an Affe- ction. Thus People go from a Play with Hearts fo fill’d with allthe Pleafures of ‘Love, and Minds fo perfwaded of its Innocence, that they are ina perfec difpofition to receive the firft Impreffions, ‘or rather feek occafions to infe& others, that fo they may receive the fame Pleafures, and make the fame Sacrifices which they have feen fo mov- ’ ingly reprefented on the Stage. 303, Self Love rightly underftood and applyed, is the caufe of all the AZoral Vertues and Vices in the World ; for that Prudence which is employ'd Ai: Cre) ) in the Condu& of Human Aétions, when taken in its true Sence is only a cércum/pedt and more judi- cious love of our felves, and is oppefed to blindnefs and zeconfideration, and altho it may be truly {aid - upon this Principle, that Men never Act but with regara to their own Jutere/ts, yet we ought not to _ believe from thence, that all they do is corrupe, ~ and that there is no fuch things as Justice and - Probity.in the World. For Men may govern themfelves by Honeft and Commendable Jntere/ts. This is the juft diftinétion of Self Love regularly- - pradis’d, for tho’ all things are done with re- _ fpect to his own Advantage at lat, yet ftill this is — done with a due Allowance and Refervation to the Laws of Civil Society, and fhews there are Honest People in the World. _ 304. The Love of our Neighbour is the wifeft and moft ufeful good quality in the World, and is as neceffary in Civil Societies for our bappine/s in this Lite, as Christianity has made it for our Eters nal Felicity in the Life to come. 305. All our Paffons are nothing elfe, but the different degrees of Heat and Coldzefs of the Blood: agi : 306. Jealou/y is nourifh’d by Doubrs and Su/pici- aus, but turns into Fury and Madnefs, -when it paffes from Doubt to Certainty. » 307. Intereft {peaks all forts of Languages, and . Ads all fort of Parts, nay eventhat ot the Difin- terefs'd. It makes fome People Blind and others very fharp-fighted. 3 308) Many People appear: Devour, but few take care to be Humble. | 30% The Labour of the Body, delivers us from the Troubles of the Mind; “tis this that makes Poor Folks Happy. | ( 63°) : 311. A Smad fhare of Wordly things; . will _make.a,Wife and, good Man. Happy ; -but no. thing can, render a Fool or, an.Extravagant Con- tented , and that’s the reafon that, alms all Men_are Miferable. 4 > ake tei sud ya 312. We.are apt to be very fharp.and,.Sexere in cenfuring others, and yet are very. Jupatient in being Keprov’d our felves. . Nothing makes a ful- ler difcovery of our /mbeciliry, than\.to, be fo Quick Sight’d in {pying, other. Mens Faults and fo — Pur-blindin our own. ity seat shared _ 313. We give our felves lefs: Trouble in, becom- ing. Happy, than in-making Men Believe. we are fo | : 314 Lovers fee no Faults in their Miffrifs, un- til the Enchantment is over. , pote 315. Were the Exceffes and Superfluities of ‘2 Nation Valued and made a Perpetual Taz or. Be- nevolence., there would be, more Hofpitals. than Sick or Wounded; more. Alms-Houfes than Poor to Poflefs them, more Charity-Schools than Scho- lars tobe Educated, and enough to fupport-the Government either in Peace or War befides, | 346. A Vertuous Wife isa hidden Treafure, and he that fizds her may glory in the Profped.of a Fappy Life. ' "347. Before you vehemently defire any thing ; examin, what Happiaefs it will confer upon you, when you poffefs it. xg 318. Jealoufly is always Born with Love, but it does not always Die with it. : 319. Men of great Pexetration, fuch as the Pre- tended Prophets report Mr. Facio to be, feldom. fall fhort in what they undertake ; but they very often, go beyond their Bounds, and Com. mit greater Faalts-in the Excefs than in the Defect, . ; Liver 320, Be Sly eae 320. Becnot eajily Acquainted, leaft finding reafon to Cool, thou makeft an Exemy inftead of a good. Neighbour. ‘Be Refery’d but not Sowr: Grave but not Formal; Bold but nat Rah; Hume ble but. not Servile 5 Patient but ‘not. Jefenfible ; Confiant but not Objtinate ; Chearfuld but not Light ; rather Sweet than Familiar; Familiar rather than Intimate, and Intimate with: very few and upon very good Grounds. : 321. Do not Accafe others to Excufe thy felf, for that is neither Gezerous nor Juft ; but let Size cerity and Ingennity be thy Refuge, rather than Craft and Fatfhood, for Cunning Borders very near upon Kzavery. 322, Tis not impoflible, but’a Man may mean wellin a Id matter, like the Felloy that was fome- what Lame, and therefore Stole a Horfe to Ride to a Conventicle. gee 323. Nothing: ftands in need of “Lying but a Lye, an. Ingenious Confeflion of a | Fault, pro- cures an eafy Pardon, but Obftinacy Courts a Punifliment. 324. Bnvy. is a Trouble or Uneafinefs of Mind, arifing from the Confideration ofany Advantage we think our Neighbour exjoys above our felves; whether it be in the Exdowments of Body or Mind, er in their Ovtward Condition. A Sin certain- ly the moft unreafonable of any, in the whole Ca- talogue of Vices, becaufe it does not confift in Pleafing, but in difquieting and Vexing ones felf. Envy feems moft of any Vice to partake of the Watare of the Devil. Its wis Work to make Men Miferable, and to delight in it. ‘The En- vious Perfon is a Common Exemy to Mankind, and Wifhes there were none in the World better than bimfelf, which makes him Hateful both to God and Man: Derraéion is the Fruit of Ex- vy as thatis of Pride, the Immediate eprrng oF | € 65 ) | he Devil, who of an Azgel, a Lucifer; aSon of the Morning, made himfelf a Serpent, a Devil, a Beelzebub, and all that is obnoxious to the Eter- nal Goodnefs. | 325. The New Birth that we receive in Bap= zifm, and which makes us Christians, raifes us much above all that we are by Nature, Education ‘or Wealth. | 326. Worfhip without Morality, makes Men Ay- pocrites or Superftitious. Morality without Wor~ {ip makes Men Philofophers and Wife World- lings; but he that will be a true Chrifiian mutt join thefe two things together in his Praétice. | 327. There is a vicious Singularity that infpires Men with Pride, and ’tis that the Sons of, God fo often condemn’d in the Pharifees: But there isan Evangelical Singularity, which oppofes it felf to the Vices of the Age, and.condemns them, and is the veritable Charafter which diftinguithes the Righteous from the Wicked, and true Zeal from Frewardnefs. sat 328, Charity Sanctifies the moft common AGions of Life, and Pride corrupts the moft /ublime Ver- tues, 329. When we zegleé our own Salvation, ’tis no Charity, that we labour for that of others. 330. There is nothing of which we are apt to be fo lavifh as of Time, and about which we ought to be fo folieitous, fince without it we can do nothing in this World. Time is what we want moft, but what alas! we ufe worst, and for which God will certainly moft ftriétly reckon with us, when Time fhall beno more. It is of that moment to us in reference to both Worlds, _ that we can hardly wifh any Man better, than that he would ferioufly confider what he does mith his ‘Time: How and to what Ends he employs it; and what Returns he makes to God, his PPE IOU Se Big Neals Wieinatiie aac abs iP an a Cay and himfelf for it. This is the greateft Wifdom and Work of Life. To come but once into the World, and trifle away our true Enjoyment of | it, and of our felvesin it, is lamentable indeed. This one Reflection would yield a thinking Perfon ereat Infirntiion. And fince nothing below Mar ‘ean'fo Think, Man in being Thoughele/s, muft needs fall below himfelf. Andthat to be fure fuch do, as afe unconcern'din the ufe of their moft precious Time. ~ 331. Ifa Man may be Saved by Confefling him- felfto a Popifh Priest at the Hour of Death? How can it be true, that the way to Life Eternal is fireight, and few there ~be that can find it. 332: If we take an Idea of the Gofpel, from the Lives of the generality of Chriffiaws, one would be tempted to think it full of Maxims, contrary to what Jefus Chrift has eftablifh’d. 333. Itisas zmpofible for a Soul to continue in, the Favour of God without Prayer, as for the Bo- dy to fubfift without Nourifhment. 334. There is no Condition fo deplorable as that of a Sinner, who lays no Reflraint upon his inor- dinate Defires, and whom God has abandon’d to the mercy of his own Paffions. 335. It’s a hard Task tor a Man to fubdue his Paffions ; but impoffible to fatisfy them. 336. Revenge always proceeds froma Weakuefs - of Soul, that is not capable of bearing Inju- VLES« 337. Wecannot refift the Will of God, it’s al- ways accomplifh’din us, either by our Obedience in conforming to 2, or by'our Chastifement if we rebell again{t it. | 338. He cannot expec to find God with Com- fort at the moment of his Death, that never fought him all the time of his Lise. 3390 If : (97) » 339. If the Hopes we have form’d of our Sa/va> téon, are not founded upon the Word of God, they © are falfeand deceitful. Invain we make Promifes \ to our felves that God has not promifed us, ‘ 340, Heaven has conceal’d the Hour of- our Death, that we might be always in Expeétation of. it, and preparing our Selves for it: 341. According to our Advancement in Vertue, we lofe the relifh of Worldly Pleafures, at the fame rate as when we advance in Age, we defpife . the Amufements of Infancy and Childhood. 342. An Idle and Slothful Perfon, is like uxeule tivated Land, which brings forth nothing but Thiftles and Briars. 343. Some Men ask that of God, that they. ought to be afraid of obtaiming: How can Men expect Peace in themfelves, when they are at War with God ? ; 344: When we Will only what God Wilks, we in fome meafure participate of his Jmmutabilie ty. 345. To what purpofe fhould a Man be afraid of {peaking Truth for fear of Offending, fince flat- tering» Silence is more Criminal than declaring ones Mind in decent Words. 346. We ought to profit by the Fall of the Fu/f, as well as by their good Examples. 347. The Conquer'd oftentimes tho’ infenfibly, fubdue the Conquerors, and keep them longer un- der Subjeétion and Slavery > The Perfiawsand Ade- dians were overcome by the Roman Arms, but the Romans were likewife conquered by the Vices and Effiminacies of the Perfians. 348. Avarice muft needs be very miferable, fince an Ill-Reputation can’t repre/s it, nor the thoughts of Death prevent it. The Covetous and Griping Ufurer’s Bufinefs, is only to feek out Cares for himfelf, #xvy from his Neighbours, sll aS tdi 3 vi Jean (63) Fealoufy from his Enemies, Plunder for Thievess Danger for his Body, Damnation for his Soul, Curjes for his Heirs, and Swits for. his Execu- tors. . 349. Mirtusthe Philofopher, being ask’d why he did not Afarry? Anfwer’d, Becaufe when I take a Wife, if the be a good one I fhall be troub- led to lofe her, and if a bad one | muft endure her; -if fhe is Poor I muft maintain her, if Rich, bear with her 3. if fhe is Ugly I fhall be apt to de- fpife her, and if Beautiful Lmuft watch her; but what yet is worft of all, I muft refign my Liberty to.one that will never thank me for it. 350. We may fecure our felves froma Lyar by not Converfing withhim, from a Luxurious Per- fon by not keeping him Company, and from a Covetour Perfon by not Dealing withhim; but there’s no way to fly from an Exvious Perfon. If in one Man could be found the Beauty of Abjolom, the Strength of Sampfon, the Swiftnefs of Hazael, the Riches of Crefus, the Liberality of Alexander, the Valour of Heétor, the Fortune of Cefar, the good Breeding of Augujtus, the Jultice of Trajan, and the Eloquence of Cicero, were he never fo highly accomplifh’d, yet all thefe Qualificati- ons could not defend him from being perfe- cuted by the Envious, 351. Four Qualities are requifite in a good Fudge, viz. That he Hears with Patience, Aniwers with Prudezce, Condemns with Fauflice, and Executes with Mercy. For he that’s Jmpatient in Hearing, indiferect in Anfwering, Partial in Sentencing and Cruelin Executiug, is fitter to be Arraign’d for his own Crimes, than to judge other Mens. 352. He that feigned Epicurus to have wif’d himfelfthe Neck of a Crane, that he might have been the /oncer in Swallowing and Tafting the “Pleafure of his Viands, might have added, _ the : Nofe / ( 69) Nofe of a Vulture, the Ears ofa.Hog, the Fingers of a Spider, and foon: Such a Aonfler mult the ‘Man be made, and fo funk below his own Species, toattain this Brwtifh kind of Happinefs, which¢con- fifts only in humoring his Palate and gratifying his Appetite. 353. Wealth is certainly one of the greateft Bankerupts in the World, ‘and’ at beft does. but Compound, not Satisfy the Debt it promifes; be- caufe it cannot fatisty the Heart: A Man may as foon fill a Quart Pot with Vertue, asa Rational Mind with Wealth ; becaufe there is no Proporti- on and Agrecablenefs between the Jugredient and the Capacity: We fay, that Well or Brain 1s empty, that hasno Water or Wit init, tho’ the one be full of Air, and the other of Vapours ; for they arereally empty Entitatis debite, of what fhould fill them; and fo will the Heart of Man be, tho’ never fo full of Wealth; yea, tho’ the World itfelf, as Solomowfays, were fet in it. 354. Itoftentimes happens, that what was a Sum in the Defire, is but a Cypher in the Enjoyment, and niuch Riches ferves but to fhew what dAbun- dance we are ftillin want of. The World is not fo unequally dealt, as many complain it is. The Rich Man wants a Stomach, oftener than the Poor want Meat; the one knows not what to Eat, of- tenet thanthe other knows not where to Eat. If the Poor Man’s Hunger and Labour be more, his Meat and Sleep are the foeeter: And what Hap- pineffes are thefe, that are at leaft as well not de- fird as enjoy d. ; 355. Worldly Glory, truly confidered, is a meer Fancy, a Breath, a Vapour,:a Phantafin, a very nothing, that can neither be Felt, Seen, nor Underftood. The Philofophers are at ftrife where to fix it, whether in Hozorante or Honorato, the Giyer or Taker? ?Tis true, it has Rai ed ag ‘ oe Bia Vio ut a4 C70 ) | but it’s as true that it has Ruin’d more. There's as much Mifery beyond it as on this fide of it 5 and if there be any thing Gloriousin the World, tis a Mind that contemns Glory. Diogenes of the two, had more of it by flighting it, than Alexander by his commanding of it, even then, when he come manded himfelfto be madeaGod. 386. Self Love i$ the very Hedge-Hog of Con- verfation, that Rouls and Laps up it felf within its own Soft Dowz, and turns out Prickles to all the World befides. Much like the Fat Adonk, who when Abvies were going down and he had procur’d ajPenfion during his Life, ftroaked his Belly, faying, modo hic fit bene, if all went well there, ’twas well. enough. eno 357. Extreams are to be carefully avoided in Politicks, ‘When a Poor Man and a Covetous Man, were at the fame time Candidates for a Proconful» fhipin’ the Roman Senate, Caro diflik’d ’em both, becaufe fays he, Alice wil haber, buic nihil fat eft. ‘The one had nothing, and the other he faid, would wever have enough , and therefore were both unfit to ferve the Publick. eek ts 3g8. A Politck Coxcomb, that has deceiv’d ma- ny by flatrering em, is ata great lofs, when he ene | counters a’Crafty Man, for then, ifany thing, he would feem a Fool, but he is too much ove, to dono more than feem fo: He has not enough of the Knave, to a the Fool cunningly ;. or little e- nough of the Fool; to conceal the Knave hand- fomly. ; : 359. Rivers that run dark and make little noi/e, are thought to be deep, when it’s only through their own Mud at the bottom. I confefs it bes hoves fome Mento be referv’d and to fay little, - for fear of being Underftood. A Tortois-Shel Comb, and the difcreet management of a Sanfh-Box, may ferve them as Fools ferve Lords, : to C71) to Entertain the Company when they have no- thing to fay. : 360. As Cruel as a Coward is become a Proverb, and no wonder it’s fo much ‘pradctis‘d by the French Soldiers; for the fame Feary that makes em Cowards makes ’em Cruel too, and to take the ad- vantage ofa Surprizal, becaufe they dare not fair- ly put it. to the hazard of an Encounter, tho’ far more zumerous than their Exemies,. 364. Lous the Eleventh, was wont to fay of fome Dignified Ecclefiasticks, that had great Ls- braries but little Learning, that they were like Crook’d Back’'d Perfons, that carried a Burden a- bout with them, that they never fem all their Lives. 3 362. They that don’t confider what may be, conclude too foon what will be. Who can fuffici- ently forefee all the dutercurrencies and Perplexi- ties that Time and Chance may puzzle a well form’d Defign with, efpecially in War; for, Confilia nox dant Homines rebus, fed Res Hominibus. Men don’t fo much Counfel Things, as Things do Counfel Men. Allisnot difpatch’d at the Council Table, much muft be left to be dome upon the Place. Sub- tile Defigns are for the moft part, full of Hopes in the Beginning ,in the Middle full of Difficulties, and in their Evd full of Dangers, which good Conduct upon the Spot can only prevent. 363. The Ship of the Stare is in great Danger, when like St. Paal’sShip, it’s caft by a Storm of different Interefts among Steers-Aten, into the Seas where two Fattions mect. A Cobweb cannot fo cover a Spider, but that he may be feen at his Work, at leaft by fuch asthe common Danger keeps awake. 364. Peaceisa very great Blefing, but not to. be compared with Self-prefervation ; for neither . the Laws of God or Man bind us fo far to Peace, ea Ae F 4 ~ but (72) but that a Man may make a Sacrifice of Peace it felf to Self-defence. Every Man is Entrufted with himfelf upon that Account, and he that does not juftly purfue it, is his own Traytor. 365. Difcontent is the Devil’s Tarrying Irons, the Bone he throws almoft into every Man’s Mourh, toonaw upon and break his Teeth with. You can hardly find a Man, that does not com- | plain of fome Want, tho’ it be but that of his owz Will, things go not right, if they run not upon the vertiginous Wheels of his own Fancy. The Poor Man thinks the World unequally dealt, and the Rich Man thinks fo to, becaufe the Care toge- ther with the Keys hangs fo heavily at his Girdle. The Scholar thinks the Soldier has all the Money, and he again thinks that the other has all the Eaje : Thus Men ftrive to pleafe as well as vex themfelves by their own Difcontents, and fuborn. thelr Wijhes to betray their Duties: Whereas. learning in every Condition to be Content, would Compound or Cure all his Grievances. ; 366. U/efullvefsin every Station, is one great End of Humane Being. Wefay, as good never a Whit a all, as never a Whit the zearer. If he takes up only a Room in the Hive of Srciety and brings no Honey toit, heis buta Drove and no Bee; but Chaff inthe heap of Corz, and but a Glafs-Eyein the Body. Sverares got the Name of the Wifeft of all Mortal Men, by Organizing and asit were Exfouling the Body of Philofophy, and drawing it out of its Chaos into Attion and Ule, which before was but a kind of Pedantry, and the Profeflors were only Learned in their Schools, not in their Lives; in their Doubts, not in their Deeds; and like Men ina AG did but lofe their - Way in fecking it. As Ue gives Things PerfeGion, “J fo Uyefullne}s gives thein Value, e177) & C73) Some Modern Coxcombs who Retire to think, caufe they have nought to does For thoughts were given for Attions Goverment, Where Aétion ceafes, Thought’s Impertinent : The Sphere of Attion is Lefe’s Happinefs, And he that thinks beyond, thinks like an Afs. 367. The means of Moral Prudence, to’ Moral Happinefs, are Moral Vertues. _ Morality ¥ confef is but the Hand-maid to Divinity, and fo may be ufeful too, in Treating of the MiftrifS herfelf. I dare not prefume to fay, "tis a Stock to Graft that on, or that the Light of Nature kindles the Light of Grace, (an Ancient Father of the Church was cenfur’d for it.) yet why Morality may not be faid to be'a degree of Approximation,’ tho’ not of Participation to Divinity;a Degree to it, tho* not of it, I cannot difcern. Tam fure our Savi- Pe is {aid to love the young Man in the Gofpet or it. 368. All Men agree, that it’s an Infamous Action: to Violate the Secrets of a Friend, Py- thagoras made Secrefy to be a Religious Duty, and Chancellour Bacon, was of the fame Opinion ; fo that according to the Morals of thefe two great Men, one cannot Reveal a Secret, but at the fame time he muft be Guilty of a kind of Sacrilege : And yet we find but few People who believe it, for the greateft part of Mankind, may truly fay with Terences’s Valet, Plenus rimarum fum. they are fo Leaky that they can retain nothing : And if men cannot hold their Tongues, what can we think of Women, who are Naturally given to Tatling. However, experience tells us, that both Sexes are fo Faulty in this particular, that Aristotle fays, it was as difficult to keep what one ought mo to speak, as tohold a Burming Coal in Ree aie Pita ee Cala C44). ones Mouth. Cardinal Richeliex was wont to fay very often, that Secrefy was the Soul of great Affairs, and truly he’s unfit to bea States-Man that does not practife-it, and conceal the Affairs of the Prince from Vulgar Nofice. | TheStory of young Papsriw, is very Pleafant "and pertinent to this purpofe. This young Lad went every day to the Sevare, with his Father, for ’twas. then the Cu/tom, among the Roman Se- gators, to take their Children with them, to in- ure em early to Publick Bufinefs, and Secrefy, The Wife of Papirius one day prefs'd her Son. to. tell her what was done in the Senate... The Wife Child anfwer’d, that it was ferbsdden to {peak of any thing done there... But that rather augmente ed his Mothers Curjofity, and therfore fhe Con- jur’d him a Thoufand- times, to tell her what he knew,.and adding Cuareffes to her Entreaties left nothing unattempted, todraw the Secret:from him. At lalt to free himfelf from his. Mothers repeated Solicitations, he faid he would declare it; - pro- vided his Father might know nothing of it, and that fhe would never _/peak of it to any Perfon liv- ing; which fhe promis’d and bound it with az Oath. Very.well Mother faid the Child; fince you will know it; this Morning the Sezate were delibe- rating, whether it was moft proper for the good of the Republick, that every Woman fhould have two Flusbands, or every Man two Wives ? This News ftrangely furpriz’d the Mother of Papirius, infomuch that fhe went outimmediately in a Fright, and. told all her Friends what fhe heard: All the Women of the City knew it foon after ; and the next day being all got together, went in Shoals to the Senate every one Weeping and Crying out a loud, thar they ought not to conclade without hearing them. “Yhe Senators were aftonith’d at the fight of ‘em, and could | 3 not (75) aot comprehend what the Women would have; until young Papirius told ’em the whole affair: They admir’d his Discretion and Addrefs, and to recompence him and prevent any fuch Incon- venience for the future; they made an Order, that young Papirius excepted, no Children fhould exer come again to the Senate. And they could not have aed more Wifely, for too much care cannot be taken for fecuring the Secrets of State. The Firft Quality of a Gexeral is to be Secret. 369. Metellus was one of the moft Remarkable among thefe Wife Captains : who being ask’d what day. he would Fight: the Enemy, made this Celebrated anfwer, which Peter Il. King'of Arn ragon, made on another occafion. If I thought my Shirt knew my defign, I would Burn it. 370. The things that a Man keeps in his omz Breast, can never be difcover’d ; and thofe things he trufts to anathers, cannot Iong continue a Se- cret; was the faying of Emanuel Philibert Duke of Savoy. 371, Abfurd is the Opinion of the Stoicks, who teach Men not to believe any of their Senfes nor own any of their Afettions, but the Butchers Dog in Laertins, feizing Pyrrho, one of the moft Dis- affettion’d of all the Stoicks, took the beft way to Confute him, for Worrying him to purpofe, . he Cry’d out to his Scholars that were Walking with him, O take off the Dog, take off the Dog, he has almost Torn. me to Pieces. 372. A Modeft Sufpicion of our own Opinions while but Opissons and an indifferent Conceffion, is very Reafonable; for Opinion is but the Dawnin and Twilight of Knowledge. Not that I plead to have all Truths but hung upon Opinion ; nor all Opinions neither, hung in an Equipendious Scepti- ci{m: No, let Divine Truths be ttedfaftly belived; but others be Prov’d; let Opinions be held; oe Ce (76 ) let them be held with Moderation, only as Opinions and as fuch, of which Admiration~is commonly the Rife, Inquifition the Progrefs, and Ignorance the End. | 373. We fhould ufe Moderation in our Di/- courfes. Scaliger truly cenfur'd Ovid and Virgil, viz. That the one knew what to fay and the o- ther knew what not to fay, and Enough is better than a. Twas a {mart reply that Theocritw gave to an Ji] Poet, who repeating many of his Verfes, and asking him which he lik’d beft, anfwer’d, thofe which you have ot repeated. Poflibly there may be a Fault of Omiffion in Difcourfe, but that’s a Right Wand error: A Manmay be fometimes Sorry he Said no more, but very often thar he faid fo much. 374. Pertinence and Difaffettation of Words is the Beauty of a Difceurfe. The Piebaldne/s of the Charge in Heraldry, often reproaches the good- nefs of the Field, A well defiga’d Difcourfe should be rather Proper than Gawdy, Edifying than Ele- quent. Affectation in any thing , efpecially’ in Words, argues more of Ambition than Ability and difcovers a Narrow Soul, thatis forc’'d to take up Forms and Examples, inftead of Reafon and dares not Write but by a Copy. . Tis a good Character that Seneca gives of Fabian, that his Difcourfe was not negligent but fecare;‘his Words were chofen but not Affected. | Moderation in Expences, will conduce much to all the Ends of Pradence, and has thefe two Rules , Freedom and Frugality. ‘Tis ‘Prudence to want nothing, both when’ we have it and when we have it not. Tis:fo too, to fpend no more of what we have, than what we ‘both have and ueed. “To {pare of what a Man has, not only what he may need, but what he does need, isnot only to Walk with ones Horfe in ‘ones Hand, but to carry the Saddle too. That A eS ge | ARTEL C77.) | which is well laid out, is well Jad up; and of the two, its bettertodse a Beggar than to Jive one A Diligent Hand and a Distributive Heart, makes a Man truly Rich: for the beft Revenue faies Cie cero, is made up of a full Contentment with, and a free ule of what wehave. Fragality makes a Man valued in the World. Who looks upon an Ex- travagant Spend-thrift as confiderablein any Capa- — city, whether Friend or Enemy, if his Wastfulue/s makes his Friendfhip more Dangerous than his En- mity? An Ounce of Debt lofes a Pound of Credit. Money ina Mans Pocket Obliges a Friend and 4f- frightsan Enemy. I mean when I fpeak of Debts, only fuch Debts as are Contracted by Pride or Riot, which put Men upon Baje and Difhonest Shifts to procure a fupply to Maintain his Pride and Lux= ury. Twas a fevere Scoff, which the Lord ‘Trea- furer Burleigh, put upon a Kentifh Knight, wha having fpent a great Eftate at Court, and brought himfelf to one Park, and a. Fine Houfe in it, was yet Ambitious to Entertain the Queen at it: and to that purpofe had new Painted his Gates with his Coat of Arms, and Motto over, Written thus, O1A. V.ANITAS, in great Gol- den Letters. The Treafurer offering to Read it, defir’d the Kzight to tell him what he meant by OIA; who told him it ftood for Omnia: The Lord replied, Sir, I wonder that having made your Omnia fo little as you have done, you fhould make your Vanita {fo large. 376. Cuftow is called by the Lord Bacon Idolum Theatri, the Dumb Jdol of the Worlds Theatre. Tis the great Mart of Error, where Men take up onTrust, untill they Break, by relying too much on the Bankrupt Security of Pafhion. Tis the Winding Mace of Folly, wherein Men Dry Drunk with Fancy, join Hands, Dance round, and grow Giddy, till they Fal and Si#k, to prevent re Pe 3 which, C78) which, we fhould confider, whether the Cufon pleafes us in others? And whether it be fit for us? In Jmmoderate Laughter, Fretting, Frownine. . Belching, Yawning, Grimacing, Criaging, and the like, we fhould doe well to obferve, how 17 they ’ become others, and thence Improve the Difco- very to greater-matters ; otherwife they will not be fo eafily difcera’dinour'felves. In the Second ~ Place, we fhould confider whether the Custom is fit for us ; for that whichis Gracefull in fome is Shamefullin others. Fawning upon his Afaster be- came the Dog in the Fable well Enough, but not ‘the Ajfs. Confidence in a A4an, would be little lefS than Impudence in a Woman, and that which is Mode/ty ina Woman, would render a Man a Meer Milk-Sop. Before we Contra& a Cuffom, we Should fecure our felyes, that its Rational Manly and Agrecable. 377. Report has its Birth from a defire of No- velty, and is Rear’d by an Itch of the Tongue. A kind of Goffipry that ought to be wholly left to Women at the Bake-Houfe or Jill, but Men are alfo too fond of it, tho’ it argues an Empey Hol- _ Townefs of Afind, that like an Echo Catches at and haftily returns every Nose or found they hear with Ufury. ‘The Words of a Tale Bearer {aies Solomon, are as Wounds, and a Prudent Man will endeavour to bind them up from Bleeding too much and taking dir; whereas a bufly Pratler will run the Hazard (by hishaft) of a Quarrel for being thought the Author of it. Tis good and fafe for that Reafox, to leta Report be Aird a while, and by doubling cur Ears to our Ton- gues, to hear twice, before we fpeak of it oxce, and then too with Bars like the Prophets Doors, where the Meffenger was to be held awhile, and -ftriGly examin’d before he was admitted; more efpecially if it be a Harmful Reorr, either to tne (79) | the fafety or credit of fuch as are concern’d in it! Tis the Office of Scavengers to rake in Sinks and dirty Channels, and not for Men of Confideration, who fhould ‘take care not to flander Men with their Ears. 378. Refolution without Deliberation, is taking a great deal of Pains for nethiag, and with the Country Proverb, is like running before ones Mare to the Market. 379. The Emperor rewarded him well enough, that was brought before him to fhow his Faculty of throwing at a pretty diftance, a Cummin Seed through a Needles Eye; by commanding him to be takeu away and&Whipp’d, as one that {pent his Time /dly and to no purpofe. 3 380. Partiality isa Badger that naturally halts on one fide, unlefs the Ground be rifizg to its Ad-= vantage. A Man is but what his Principles in- cline him to ; if his Mind is double, no wonder if his Ways be unftable. 381. Atall Man hada fhore Coat, -and a foort Man had along one, who appealing to Cyrus, he gave the Jong Coat to’ the ta/i/Man, and the hort one to the dittle Man ; but Xenophon, whofe Scho- lar Cyrus was, reprowd him fharply for it; tel- ling him, that Eguiy and not Equality, what was Right and net what was Fit, was the Rule of uftice. | : 382, Truth is the Mind’s Chastity, the Tongue’s Triumph, the Man’s Glory and the Worlds bef Se- curity in all its Tranfactions ; as affuredly advan- cing all the Ends of Prudence, Peace, Safety, Con« tentment and Ufefullne/s. 383. There are other Sins may be as great, but there is none fo fhameful as Lying ; for it records the Lyar, Knave, Fool, Braggadocio, Coward and Devil all at ence. 384. One 3 ( 80 ) 384. One ask’d a Philofopher, why facha ,Man that had {pent much time in Travel, was no more improvd.. The Philofopher anfwer’d, becaufe he took himfelf along with him in his Travels. 385. Induftry, Ingenuity and Honefty, is a fafe and dure way of Thriving 5 Confcience of Duty Asa Spurr tolnoduftry 5 Ingenuity is the Sauce that gives the beft Relifh to Labour, and Honetty ren- ders them both, Pleafant and Profitable. The Dutch have a good Proverb, viz. That Thefts never Enrich, Alms never Impoverifh, and Pray- ers hinder no Work: And ours is no lefs to the purpofe, that Whetting is no Letting, and Froft and Fraud have dirty ends. 3 386: *Tisacommon Proverb, that Intereft will | not Lye: Proteftations, Engagements, Alliances, Trufts and Covenants, all will Lye, but not Jn- tereft, and if a Man knew what was his true Inte- reft, he would undoubtedly be true to it. 387. Injuries if we be not wanting to our felves, may be converted into the greateft Advantages. Succefles and Applaufes fteal us out of our felves s Injuries reftore us to our felves again 3.if tn Patience ae poffe/s our Souls, and inftead of Returning them, take it into confideratson, whether we have not deferv’'d them, either from them that injur’d us, or fome other, or at leaft from God? And then the Arm will excufe the Stove, or keep us from frarling at it 388. Neither Morality nor Divinity fo expofe usto Injuries as to encourage them, or betray our ‘felves unto further Injuries. Prevention is as good Divinity as Pardon. He invites new Injuries that is fo forgetful of old ones, as not to improve . his own Experience that way. Injuries fhould be PEC asly born, quickly ended and carefully avoie ded. 389. Men, XBT) 389. Men always find a difficulty in good AGti- ons, becaufe they make them fo in not attempting todothem. However, the difficulty of atraining Moral Prudence, is nothing to that of the forrop of wanting it, , 390. As Truftis a Tryal, fo it’s a Security ‘of Fidelity in grateful] Perfons. 1 have given thee thy Life twice, faid Auguftus to Cinna, Firft as an Enemy, nextas a Rebel, and now I give thee the Confulfhip. Let us henceforth ftrive, whether I have given thee thy Léfe, or thou wilt ufe i with more Fidelityand Truft. Augustus had not thenceforth, a truer Friend thar Cinna while ‘he lived, and when he dyed Cinna made him his fole Heir. 391. An affected Singularity and in Trifles, is but the Adultery, the Pedantry of Adorali- ty; but if the thing be ferious, and the Singula- rity without afecation, ’tis fo far from being’ a juft Shame, thatit isindeed the true Gallantry of Vertue, that dares enjoy and own its /fingle Self, and ftand faft amidft' the Stream of the World’s headieft Current. Was it any juft Shame to De- mocritus, that whea the Abderites his Citizens, fent . for Hippocrates to Cure him of his miftaken Afad= nefs, he thereby got from his Phyfician the Testi- mony, that he found all the Citizens Mad but him. : 392. Diffembled Sanitity is but a Cobweb Cover- ing, the Man may be e:lily feen through the Hy- pocrite in time. When the Quakers firlt began, they feem’d to be Stritter in their Lives, than the Men ofall other Perfwafions ; but having In a great meafure gain’d their Posnt, in being indule’d by Law, they are now as curiousin their Meats, and debauch'd in their Drink, and as fof in their Amours, ané asmuchin the enjoyment of the World as other Men. sa G 93. It Cie). 393* ltisa fad Refleétion, but there’s too much Cauie tomake ir, . that many Men-have no Reli- gion at al, and moft Men have none of their OW« 394. For Rewards we are Pious, and for Re- wards we are Impious. We are Honest fo long as we ¢an thrive by being thought fo; butif the De- ait himfelf gives better Wages, we arefoon under the Temptation of changing Adasters. | 395. It feems little deis than an Invafion. of . God’s Prerogative,and giving the Devil more than . his Due, to allow him an immediate Power of ampreffing UPON, OF ixjecting into our Minds, with- out the afliftance, or concurrence, of Object, Or- gan, Lower Faculty, or of our own inmate Cor- ruptions ; whereby we hold the Cazdle to him to difcover aur blind Sides. The Mud of finful Lvclj- nations lies ftill in the bottom of our Hearts, the Devil does but fhake st and draw it. forth by fome outward Object. Ei | _ 1396. Aristippus the Philofepher, being upbrai- ded of Servile Flattery, in proftxating himfelf at the Feet of Dismyjius, in a Suit he had tohim ; anfwer'd, Phat. twas not his Fault, but Diany/ins’s, who wore his Ears no where but in. his Feer. 397. Great Defigns ave like Wheels, which if they move too fait, will fec themfelves on Fire. Magnarum rerum tarda molimina, Natura non facig farum: Great. Matters require flow and equal Motions, and:like Nature, would. by no means leap Or Stride out ofits way. Scelerainpetn, boua confilia mora valefcunt, fays Facitus, Heady Coun- fels muft. have Difpatch, Sober ones thrive by Delay. . f t iets 398. He that's webilling to. make a Return: by deferving a Favour, withes himdead to whom the Rerurx fhould be made 3 but the.grareful. Soul, who is unable to make a Requital, fighs in forge iat or Nek Pee for want of Ability toexprefs his Acknowledgements; and fupplies by his Prayers, good Words and good Wifhes, the Defe& of his Power. 399. Inward Guilt caufes Outward Fear. Dio- nyfius durft not make ufe of a Barber, becaufe he Knew, there were thofe, that would give more for the Cutting of his Throat, than hegave for the Cutting off his Beard. 400. Next to Vertue let Children be bred up to Industry, without.which they cannot be Verrvous 5 for both Poverty and Fraud are too commonly, tho not always, the Fruit of Sloth and Negligence, whereas an aétive Diligence is wont to eariéh Men without the help of any ill Practices. 401. I cannot allow him tobe a grateful Per- fon, who in the Inftant of Returning one Benefit, has his Eye upon another. He that is only grate- ful for Profit or Fear, is like a Woman that is Ho- nefiy only upon the {core of Reputation. i 4.02. He that understands his Bufinefs thoroughly, and manages it with Diligence, Prudence and Dif- cretion, walks in the common Road of expelling fucsefs, but the fureft way of profpering in his De- figns, 18, to confide more inGod, than in his own Skilland Induffry. 403. A good Man that Rebukes anothc- for his evil Courfes, may peradventure difpleafe him, nay, anger him at first: But when he confiders, that he could have noother exdin it but his Good; ifhe has but the common fence of Man about him, he will have a greater hindze/s and veneration tor fuch a Friewd 5 than for one that humours and flat- ters in every thing, and foorhs him up in thofe Faults, which a' good Man takes the freedom to reprimand him for. 404. The Proud Man thinks him his Frsend that flatters him 5 the Ambitiow# Man, him that humors him; the Yain-glorious Perfon, him that bane ; G2 ters ¢ 84) ters him; the Covetous Mifer, him that Prefents him ; the swearer, him that {wears louder, the Ly- ar, himthatfeems to believe ; the Drunkard thinks him his Friezd, that keeps him Companys and the Deceitful Perfon, him that afists him in procuring eafy Animals to be Cheated. | _ 405.’ Tis much to be defired, that fuch at leaft as cannot look into all the Controverfies that are about Religions, would but examine it by the firft Gofpel Copy of it, predicated by the Angels.at the Birth of our Saviour, Gliry be to God on High, Peace on Earth, and good Will towards Men, for that Religion, queftionlefs, has moft of Divine both Wifdom and Truth init, that givesGod moft Glory, Earth moft Peace, and moft affurance of God’s good Will to Aten. : 406. The higheft End of Christian Wifdom, is the Author’s Glory, the more immediate End, is the Chriftian’s Happine/s, or rather his Bleffednefs, ‘which confifts in two things, Reconciliation, and Communion, -Atonement with God and Exjoyment of him, The former, is that Peace which pafles all Underftanding, and confifts in the Pardon of our Sins, which we muft labour for by working out our Salvation with Fear and Trembling. The other thing that goesto make upa Chriftian’s Happinefs or Bleffednefs is the Enjoyment of God, here in Grace and above in Glory; where Faith becomes Vifiony Hope Apprehenfion, Love Fruitin, and yet ftill Love to, and more Love, than either Faith could believe or Hope expe, and therefore without any Satiety or Wearinefs: Where is Beauty without Danger, Peace without Faction, Glory without Va- nity, aud Felicity without Envy? | 407. A Man that grows Covetous when he is -Old; is like’a Thief Stealing when he. is going to tie Gallows. S te) 408. The (85) 408. The Events of every Battle, move on the Unfeen Wheels of Providence, which are this Mo- ment up,.and down the next; and therefore the Vidor ought to ufe his Conqueft. Soberly and ftill to keep up his thoughts on Peace. ‘ 409) Travel isa proper means torender Men Wifey and is attended’ with: a Poffibility of making them. Honest, becaufe it forces Circumfpetizon on thofe Abroad, who at Home are Nurs’d up in Se=_ curity, and perfwades good Behaviour and Tem- perance to fuch, who being far from Friends and Means, are willing to be unconcern’d with Lamyers or Phy/ficians. | 410. Knowiedge is imperfe& without a Decent Behaviour, the want whereof breeds. as: much © Difrefpes to many Scholars with the obfervers of Ceremonies, as improper Affectation creates Diftast in fome Subftantial Judgment. Indeed. Slovenli- nefs is the wortt fign of a bard Student , and Civi- lity the beft_‘Exercife of the Remifs; therefore fomewhat of the Gentleman gives a Tincture toa Scholar, but too much Stains him. 411. There are fome relicks of goodnefs to be found in the worft Natures, and fome Seeds of Eyil in thofe that are efteem’d the Beft; and thereforeit appears lefs ftrange, that Hearts pof- feft with Rancour and Malice are overcome with Beneficence, and. Minds otherwife well Qualified, prove fometimes Ungrateful. 412. Beftowing Gifts is more Glorious than refufing Bribes ; becaufe Gifts are commely de- liver’d in Publick; whereas Men ufe not to confefs what they owe, or Offer what they ought not, before Witzeffes. But in true Eftimation, its as Hoxourablea Vertue not to receive, as todifperfe Benefits ; it being of greater Merit wholly to ab- ftain from things defirable, than after Frustioz to be content toleave them. , eit 5. oF 413. The ( 86 ) 413. The: Difpofitiou of times, teaches Men the Subsility of complying with. them, in fomething amore than their Bare Profeffions: Hence. it is that Precifenefs- and feeming Sancity, is become a good habit to Pleadin ; and and none defpife Eloquence, but fuch dull Souls as are uncapable .of it. : | 417+ Where to Difavaw a Report would he an Ustruth, to affume it dangerous: and to {a nothing would be Incivility, an Honeft Middle E- vafion is Layfull, if not commendable, if the Pera fon is not upon his Oath. 418. Thole Usthipking Parents, that force and engage their Children, in Adventures of Learne ing, for which they have neither Body nor Brain, Incliaation ot Capacity; and beftow themin.a Cof- lege when they are Young, would do. well to procure.a Room tor ’emin fome Ao/pital when they are Old, | . 419- A Young Scholar who is neligent at. his Firft entrance to the Elements of Logick and Philofophy, is ike a Child starv’d at Nuxfe, that will hardly ever, prove an able Man. He feldom fpeeds well..in his Courfe, that. stumbles at his fetting out. | 429. Where Reward is propofed. for Worth, its as°commonaly detain’d from thofe that could not, aS from thofe who cared wot to deferve it. 421. Compendiums in Hiltory or other Arts and Sciences, are helpful co the Memory and of good Private ufe; but are not to be fet forth for Publick Monuments: becaufe they only di- rect Men to'clofe, and fhallow Cisterus, whofe Leifure might well be acquainted with more deep and open Springs: They only thew a fhort way to thofe who are contented to know a Little, and a fure way to fuch whofe care is not to une derftand too much, 422. There are but two things a fe Man defires that are capable of making. him happy, and they are Learning and Vertue, which being never disjoin’d but exercis'd together; render a \ C88) r a Man fit to ferve the Church, the State, and in both his Country. abi. : 423, When fome of the Grandees of Spain faw “Charles V. ftoop to take up Titian’s Pencil, they ‘thought it below the Dignity of their Monarch; . ~which he perceiving, faid, I canin a Adoment make “twenty Men all greater than you are; but none ‘but God can make a Man like Titzan. 424. The Extravagancies of thofe are to be ab- horrd, that under the Feil of Religion,violate the -Refpect and Obedience they owe to Royal Authority; -againft the exprefs Command of that very Reli- ‘gion they pretend to have efpoufed. 425. Thofe who ftudy Commentaries, go a great way about in queft of their Zed, for-they ftifle the “Text with infinite Additions, and fcrue thoie Con- ‘ceits fromthe Words, which, if the Authors were “fet enthe Rack, they would never acknowledge. He who is Difereet in beftowing his Pains, will fufped thofe Places to be Defert and Barren, where he cannot be found without a Guzide, and leave Curiofity in fearch of Obfcurities, which hefore it receives Content, does Lofe, or ‘Tire it felf with Digre/fions. 26. Some Men are defirous, that others fhould - think they have Travel’d, and at the fame time fhew, that in their Travels they have ob[ere’d no- thing; but think they have made a fafe Voyage, in returning the fame Men they went. FEN Pes. A fel SB —C alt cs O4 < BS m >) Oo vs e) a _ = > < WN ing, ul Price One Sh PA RAP H RASE DN yO SAVIOUR’ ~ Divine Sermon On the Mount: Contained in the V, VI, and VIL Chapters of St. Matthew's Gofpel. Previous to a larger Expofition thereof in CXVIL. Sermons, fhortly to be Pablifhed. | By FAMES BLAIR, A.M. Commiflary of Vircinia, Prefident of Wirr1aM and Mary College, and Reétor of WILLIAMSBURGH in that CoLony, L’°OUN DG wn: Printed for. F. Brotherton, at the Bible in Corahill ; and F. Downing, 1n Bartholomew-Clofe, 1722. A Ne . ADVERTISEMENT READER. SeaHERE is mw in the Prefs, = @ New Expofition of our Saviour’s Sermon. on :the Mount, 72 Seven Volumes in $vo. containing CXVII. Ser- mons, by the fame Author. It bas had the Approbation of several Bifhops, and *% | orber Cé) other Divines. ‘And to give the Reader a Tafte-.of the... Natur e....foby tte. Was | thought adeifable to prefent bin ‘with rhe Following Parephr des. where be will: “fee | he gene ie 0 eobich the Author ater, ‘ie x of a BR i —— ep ae IF wy Thing’ im. this Paraphrafe doth not fs Bios §. re it Be to ie fei oer Dubies® Pain 5 Icribed, they ave -defired to fulpend their ‘Fudgment till they fee the © ies rhenifeloés, in whieh evepy Things Ca Y, particularly aferted. ana ‘proved.« - In. $b mean Time it is prefumed, this Para- phrafe by it felf will be of good Ufe to fevoral private Perfons amd Pomilies, for their Inftvuttion in © Chriftian . Morals; who. dave Mo? L, eifure: ‘te = perufe~ the sreater Work; » And “particularly, that. it ‘will make antfefubl littl Book fer of Parems and Schvolmafers, be gutend C9) witend to educate their Children and Scholars taught the fame way that Chrift an his Difciples. A PA- ; : PARAPHRASE a Che ' : Our Saviour’s' SERMON on the Mount, Mat. v. vi. and vii, Chap. i Chapter, V. V.1. And + fee- ing the multi- tades,he went up into amountain: ana when he was fet, his Difciples came unto him, 2. Ana he opened his mouth and taught them, Saying, ¢ Or, looking up- on; fee Mark 8.33. ERSE i and 2) By . this time Fefus had ac- quired great Fame; the Peo- ple being prepared for the Reception of hith by ohn the Baptiff; who had pointed ‘him out as the Mefiah; and his own wonderful Doétrine and Miracles, . perfwading a great many that obferved them, that he was that Great King foretold by the /Pro- phets, tho’ till he had-try- ed the Affettions of the’ Peo- ple, they thought he would not take upon him that Cha B rater, ratter. However, many be- lieved him to be the Meffiah, and were baptized in his Name; and owned themfelves his Difciples. And many more, tho’ they did not as yet be- lieve, looked upon him as 4 very extraordinary Perfon, that wrought great Miracles, and would perhaps, with the Af- fiftance of the People, reftore- them to their Liberty. Vaft Numbers of both forts fol- lowed him, but upon falfe Hopes, being all big with Ex- pectations of. great Wealth and Honour; Conqueit and Re- venge, and all manner of Gra- tifications of Luxury, in his Service. But the ftrict Duties of the Moral Law, which fe- cure Mens Lives, Liberties and Properties, ftanding in the way of thofe Ends, they ex- petted the Mefiah would ab- rogate that Law, tho’ en- joined by Mofes and the Pro- phets;, or at leaft would di- fpenfe with it to his Follow- ers, “till his Kingdom was tho- roughly AParaphrafe on ow Saviour’ SERMON on the Movunr. 3 roughly eftablifhed. ‘efi caft an Eye of Pity on their Igno- rance, and refolved to take this publick Opportunity to unde- ceive them. | For which end he went up into 2 Mountain, from whence he might be the better feen and heard: _ And calling all the Company of his Difciples’ about him, he taught them thus in the Au- Mat. vii. 28. dience of the reft of the Luke vii. 1, People; who likewife follow- ed him; and were attentive to his Doétrine. Ye follow me indeed, faid he, but it is upon falfe Hopes, with Minds full of Expettations of Wealth and Honour, | Conqueft and Revenge, and all other Gra- tifications of Luxury, wm ‘alt which ye wil meet with great Difappointments. Alas, ye know not the true Nature of the Meffiah’s Kingdom, or the true Spirit of his Difciples, nor what are the happy Difpo- fitions of Mind neceffary for bis Service. And therefore fF B 2 mill 4 A Paraphrafe. on oun Saviour’s eid briefly could you with shem. - / 3. It. is not they , who in their Hearts are grafping Rich- es, Dominion and Honour, that y are fit for the A@fiah’s King- dom; but the happy Perfons who fhall be admitted into that Kingdom,. are. fuch: as have their Hearts and Minds dif- engaged from the World: If they are Poor, they are con- tented ;. and. if Rich, they fet not their Hearts upon their Riches; nor are backward to ufe.them:for doing. good; aiming at no great Matters in this World. 4. Nor is it the Men of Luxury and Pleafure that are the fit Subjects of that King- dom: But, on the contrary, the graye ferious Men, who are well prepared to bear the Crofs, and moft affetted with true penitential Sorrow for their Sias. They fhall meet with more folid Comforts un- der 2. Bleffed are is poor in Spic for theirs is wie kingdong of Fiosean 4. Bleffed are they that mourn; for they fball be comforted. SERMON cn the Mount. ‘5 5. Bleffed are the meek: for they {ball inherit the earth. 6. Bleffed are they which do hunger and thir ft after + righte- oufnefs: for they foall be filled, + Or Juftice, Sixasooulw. der the AZeffiah,’ than all the vain Mirth and Pleafures of this World can afford. gs: Nor is it the Men.of fierce, haughty, warlike Tem- pers, that are fit to make Con- quefts in the Avefiah’s. King, dom: But a contrary Spirit, namely, a Spirit. of Meekiiefs and Humility; is abfolutely requifite for a Subject of that Kingdom.» And this will qua- lify him better to-enjoy with Comfort fuch a Portion. of this World, asthe Evangeli- cal State requires, than the moft. warlike Courage, and fierceft Paffions. 6. Nor are ye to fancy that by any unjuft Right of the Sword, and Conqueft, the AZef- fiab and his Followers fhall invade the Eftates and Pof- . feffions of other Men. Quite contrary, they abhor every thing that is unjuft; they will wrong no Man, but are pofleffed with a great Love of =e es Pei eS es Se = + ' i i if \ Stace — . ‘ 6 AParaphrafe on our Saviour’s _ of Equity and Honeffy. And by their Honefty, the Subjeéts of that Kingdom fhall be fup- plied with fuch a Competen- cy, that they may live very happy and contented; more happy a great deal than the great Conquerors of the World. 7. Nor dhall ye need, as mother Conquefts, to de- populate and deftroy Coun- tries, and to kill and flay all before you. The Adeffiah ab- hors likewife all Cruelty ; and one of the moft neceffary Qua- lifications for his Kingdom, is Mercy and Compaffion, and a Tendernefs to Mankind in Di- firefs. Men of this Temper fhall be fure to meet with Mercy both at the Hands of God and Man, when they want it. 8. Nor are ye to have fuch grofs carnal Notions of the Meffiah’s Kingdom, as to ex- pect, as in other Conquefts, that every thing fhould give way 7» Bleffed are the merciful : for they {ball obtain MEY CY» 8. Bleffed are the pure’ iz heart : for they {hall fee God, SEERA RT EN aT DTT TNE LE St TIS POINTE cy SERMON on the Mount, 7 way to your Luft. So far from it, that his Subjects thall not only refrain from the grofs A&s of Uncleannefs, but ftu- dy a great inward Purity; and thereby fhall make great Pro- grefs in the Knowledge and Love of God; and fo com¢ to be well acquainted with him, and happy beyond all o- thers in the Enjoyment of him. 9. Bleffed are 9. Neither are ye to fancy the peace-ma= that the Mejiah wants an Army kers: for they of fierce fighting Men, like the {hall be called Princes of this World, to ferye the Children of Ged, him in his Kingdom. Inftead of kindling War, he is for making Peace; and inftead of Soldiers that will fight, he is for fuch Subjeé&ts as are mo# peaceable themfelves, and moft induftrious to make Peace a- mong others. Thefe are the Perfons that moft refemble God; and-in the great Day of Accounts will be honour’d and own’d by him as his ge- nuine Children, JO. Fie sy $ A Paraphrafe on our Saviour’ s 10. Finally; I muft acs 10. Bleffed quaint you that it isnot any 4re they which worldly Conquefts the AMefiah are perfecuted or his Followers fhall make; for righteou[nefs thelr ‘Religion “is @ ‘Religion (ate: for theirs of the Crofs; they fhall’meet * the kingdom with great and violent Perfe- of Heaven. - ¢cutions from the World, for doing. their Duty; and thefe Perfecutions fhall have excel- Jent Effects upon their Minds, -in»weaning them from ‘the World, and in teaching them Patience, Refignation and Sub- miffion to the Divine Will: and this will fit them both to become great Examp! es of Holinefs here, and will pre- pare them for the heavenly Felicity hereafter. - It is by Confeffors and Martyrs, not by Soldiers’ ‘and “Gonquerors, that» the Aveffiah’s Kingdon fhall be propagated. tt. And therefore — inftead it. Bleffed of the fanguine. Hopes ye have are e whet of great Things inthis World, Mea fhall re- which ye think to attain in vile you, and my per- perfecute jou ys and {ball fay all manner of evil againft you fal- jy for my fake. 12. Rejoyce and be exceed- ing glad: for great ts your yeward in hea- wean: for fo pers fait ae Prophets which were before you. 13. Yeare the Salt of the Earth: bat if the SERMON om the MouUNT. — 9 my Service, prepare your felves for all forts of ill Ufage, both of Calumnies and Perfecutions, on my Account; and if ye bear it with Conftancy and Pa- tience, ye fhall find it a very happy State. 12. Take Courage therefore and refolye with all Chearful- nefs and Alacrity to endure this State of Perfecution for the Gofpel:, 1 tell you for your Encouragement, there is an high Degree of Glory in Heaven prepared for you; if ye hold out ftedfaftly to the End. Beno way difmayed at this Ufage from the World; it is no ftrange thing ; fo per- fecuted they the. Prophets for doing good: And as ye {hall have the Honour to imitate them in their Sufferings, ye fhall alfo partake with them in their high Reward. 13. @ 1 think it fo much the more neceffary to guard you my Difciples againit this G core 10 A Paraphrafe ca our corrupt worldly Spirit, and to 4nfafe into. you ‘better Prinei- ples; for I defign not only to make you good Men and Wo- men your felves: . but,’ ‘by means of your good Lives and found Doétrine,~:to preferve and refcue the reft of Mankind from all corrtipt Principles and vicious Praétices.’ And there- fore ye’ muft’ remarkably di+ flinguifh your felves from the reft of the World. Ye are the Salt, who are to preferve o- thers from Corruption. It is abfolutely neceffary that ye be Men of found Principles and exemplary Lives your felves. For if notwithftanding the good Principles I fhallt teach you, they fhould have no Efteét upon you, but ye fhould be as much carried away with the worldly and carnal Spirit, as other Men are, there is no further Means left to recover you from that Corruption, or to reftore you to a found Tem- per of Heart and Life. There is no new Difpeniation where- by Saviour s the Salt have loft bis Savour, wherewtth {ball it be falted 2 it is thenceforth good for no- thing, but to be caft out, and to be troden under foot of men. SERMON on the Mount. LI by to reclaim thofe who con- tinue wicked, notwithftanding the Dofétrine of the Gofpel- And therefore corrupt Chri- ftians being a Contradié&ion to their Profeffion’ and Inftitue tion; like Salt without: any afte or Savourinefs in it felf} when it is to give a good Res lith to other “Things”; \ like fuch unfavoury Salt, they thal be of all Men the moft con- temned and defpifed. AL NY gee 14. Ye are the Light of the the light of the world ; as the Sun dilpels Dark- world. A City nefs, the Light of your ‘good that is (et on an Example is to enlighten the Hill cannot be ignorant and vicious World ; hid. therefore do not indulge your felves, no not in fecret Wick- ednefs ; for the Eyes of all will be upon you; and ye may as well think a-City {feated high on the Top of an Hiill will not be feen, as that your Life and Actions will not be publickly expofed and obfer- ved, C2 15. And / 12 A Paraphrafe on our Saviour s rg. And fo I defign they 15. Neither fhould; for Men do not light do men light a a Candle to hide it in an ob- candle, and put {cure Place, where no body it under a bu- will be the better for the light [bel : but Ont of it; but they place it in fome candlestick, and, very confpicuous Station, from is Sead : Light whence it may moft advanta- s - eae i gioufly fpread its Light to all ’ Comers and Goers. So by ga- thering Difciples and fetting up a Church, my Defign is, that in their good Lives, the World may have a clear Pat- tern, what fort of Perfons they themfelves ought to be; and what anexcellent Reformation my Dottrine, if throughly be- lieved and prattifed, will in- troduce. 16. Take Care therefore to _ 16. Let your. give the World fo bright Ex- light fo fhine amples of Holinefs.and Virtue, before men, that that they may obferve a great they may [ee your Reformation in your Lives, to good er ks, and the Honour of God, who has Sie! ea? I a ther which ts in galled you firft to the Know-: ), 2.5). i dedge of the Truth, and has chofen SERMON on the Mount. 13 17. 9 Think not that I am come to deftroy the Law or the Prophets: Iam not come to de- ftroy, but to t fulfil. } Perfe® them, TANLOT ath. chofen by your means to com tmaunicate it to others. 17. @ I know this is very unexpected Doétrine to moft, of you, that inftead of military Difcipline, I dhould infift fo much on your, exemplary He- linefs and Virtue. Ye were in hopes that I would rather eafe you of the Burden of the fir:& Duties of the Moral Law, enjoyned by A*ofes and the Prophets, that ye may, with- out Controul, carry on the Bufinefs of the Conquefts and Worldly Kingdom ye are fo fond of. Ye expetted that I would difpenfe with the Fifth Commandment, that ye may fhake off Obedience to your Superiors; and with the Sixth Commandment, that ye may freely cut off all the Adeffizh’s Enemies, or whofoever fhall obftru& the fetting up of his Kingdom; and with the Se- yenth Commandment, that as other earthly Conquerors, ye may gratify your Lufts with vibe, Sky all _ all the beautiful Captives ye can lay your Hands on; and with the Eighth and Tenth Commandments, that without any other Right than that of Conqueft, ye may invade the Wealth and Poffeffions of other Men; and fo get great B- ftates to your felves. But thefe are all grofs Miftakes, flowing from the wrong No- tions of the Adefiah’s worldly’ Kingdom ; which by all means I muft utterly root out of your Minds. Think not there- fore that I will difpenfe with any of the Duties enjoined in the Moral Law, and ex- plained and preached up by the Prophets. I.am fo far from abrogating thofe Laws, that I am refolved to teach them to a greater Degree of Perfection, than either ye, or your chief Do¢tors the Scribes and Pharifees, or indeed the World, has hitherto under- fiood. | 18. And 14 AParaphrajfe on our Saviour's SERMON on the Mount. Is 18. For ve- yily I fay unto you, till heaven and earth pafs, ome jot or one tittle fhall in no wile pals from ie few T till all be ful- (filled. 19. Whofo- ever therefore fall break one of thefe leaft Commandments and {ball teach men fo, hefball be called the leaft inthe king- dom of heaven: but whofoever fhall do, and teach them, the fame {hall be called great in the kingdom of heaven, ¢ Till all ehings are at an End, das dv wdyra yt YT the 18. And I give you my Word for it, that I will ne- ver abrogate any Part of the moral Law; but,that it shalt remain in full force to the End of the World. 19. And therefore if any one profeffing himfelf a Subje& of the Mefiah’s Kingdom, ‘hall by his Life and Doétrine de- | {troy any one of the Precepts of the Moral Law, and by that Means let in loofe and immoral Principles and Pra- étices into the Church, this fhall be accounted fo great a Crime, that in the great Day of Judgment, fuch a Perfon fhall be reckoned one of the very worft of all the Profef- fors of Chriftianity; and as fuch, fhall be moft exemplarily punifhed. And on the other hand, whofoever fhall carefully, both by his Life and Doétrine, pro- 16 promote holy Life and good Morals; he fhall in the great Day be adjudged to be a moft excellent Chriftian, as having employed his Time and Ta- lents to the beft Advantage. 20. For; let me tell you, I have fo great a Regard to the Moral Law, that 1 will not only take Care not to a- bolith it; but will require a much higher Degree of Obe- dience to it, than the World is aware of. Particularly it is not an outward Compliance with the Letter of it, which is all that is required by your beft Doétors, the Scribes and Pharifees, that fhall entitle any one to be a good Chri- Stian. I expe of you a great Progrefs in inward Purity and Holinefs, beyond what is res quired by thefe Dottors of their Difciples, if ever ye ine tend to be genuine Members of the Chriftian Church here, cr to be admitted to Heaven hereafter. ar. @ To A Parapbrale on our Saviour’ s | 20: For i fay unto yous that except your righteoufuefs [hall exceed the righteou(ne[s of the Scribes and Pharifees, ye fall in n0 cafe enter into the kingdom of heas ver, SERMON on the Mounr. ~ 17 a1. ¥ fe have heard that at was faid t by them of old time, Thou {halt not kill: and who- foever (ball kill, fball be || in danger of the jedgment. | Tothem: Il Liable to tvaxos toa 7H neiod. 21. | To give you fome In- ftances of this Truth; that I require higher Degrees of Ho- linefs and Virtue in my Difci- ples, than the Scribes and Pharifees require in theirs: Ye have heard from thofe Do- tors, that AdLofes gave you a Precept in the Sixth Com- mandment, only againft the unjuft taking away of Mens Lives, in thefe Words, Thou fhalt not kill. And for a San- ction of this Precept, they have.told you, that whofo- ever tranfgreffes it fhall be liable to a Tryal before a Criminal Court, called the Fudgment or Alfizes, erected in every City; the Punifhment of which is Death by the Sword; fo that ye have been taught to look upon this Law againft Murder, only as a Po- litical Law, the Tranfgreffion of which, when legally prov’d, incurs a temporary Death. But D 22. ax. But I muff give you a much better Information: both of the’ Sins againf? this-Com- randment, and of the Punih- ments of them before a higher Tribunal in the other World. Know ther that this Com- mandment reaches not only the taking away of yout Neigh- bour’s Life, but all Degrees of Hatred of him; whether this Hatred be only inward Malice in the Heart, or break out outwardly in Words and Aétions, tho’ fhort of taking away his Life. If it is but inward Malice in the Heart, it fhall be punifhed in the o- ther World with a Punifh- ment proportionable to the Capital Punifhment by the Sword here; but if this Ha- tred breaks out either in con- temptuous flighting Exprefii- ons againft your Neighbour, or in more grievous Provocations of Slander, Contumely, and Reproach, all thefe fhall in meet with ftill future State the AParaphrafe on our Saviour’ s 22. Bat I ‘fay unto Oty. that whofoever is angry with his brother without a caufe hall be tn dan ger of the “fudga ment; and whos foever fhall fay to his brother, Raca, {ball be in danger of the Council : but whofoever [ball fay, Thou fool, ball be in dan- ger of Hell fire. { This Word[erni,, without a Caufe | is not in the beft Co- pilse - k SERMON .ou.the Moun,” 19 ftill higher Degrees of Pu- 23: There- fore if thou bring thy. gift to the altar, ana there remem- breft that thy brother _ hath ought againft thee ; 24. Leave there thy gift before the altar, and go thy way, rft be recon- ciled to thy bro- ther, and then come and offer thy gifte 25. Agree with thine ad- werfary quickly whiles thou art ia the way with him: nifhment; as ye know Sto- ming, and Burning alive inthe Valley of _Hinuom, ate more fevere Deaths than Beheading with the Sword. 23, and 24. Think not that the Offering of Sacrifice fhall ° attone for this inward Malice, or thefe outward Provocations. And therefore, if ye expect that your Sacrifices fhould be acceptable, let a Reconciliation with your offended Neighbour make way for them ; that the Duties of Charity and Devo- tion may not be feparated, but may go hand in hand to- gether, 25, and 26. Andif ye haye wronged any body, fee that ye make no Delay to make Re- p2ration, and to reconcile your Differences, while ye are as. pe yet 20 AParaphrajfe on our Saviour’s yet in fpeaking and conver- him: left at a- fing Terms with your Ad- verfary. For as ye know in this World negletting to pay Debts, and to make up Quar- rels in Time, is attended with very bad Confequences; your Adverfary’s Mind growing ex- afperated, he fues you at Law; and puts you. to abundance of Trouble and Charge: And if ye are caftat Law, the Judge commits you to the Cuftody of the Sheriff, or his Officers; and if ye can’t pay the Debt, the Sheriff claps you up in Prifon; and fo the principal Debt, enflamed with Cofts and Dammages, and the Fees of the Court and Goal, makes your Cafe infinitely more deplora- ble than it was at firft; fo fhall it be, and much worfe, in the World to come, with Relation to God, the eternal Judge, and his Prifon of Hell, and his Officers the Devils. If ye do not make Repara- “tion of Injuries, and reconcile - your Differences in Time, the lls ny time the ad- verfary deliver theeto the judge, and the judge deliver thee to the officer, ana thou be caft ine to prifon, 26. Verily I fay unto thee ; thou [halt by no means come out thence, tall thou haft paid the ut- termoft farthing ° SERMON om the Mounx. 24 270% ae have heard that at was [aid + by them of old time, Thou fbalt not commit A- dultery. } To them, injured Perfon will commit you to God’s righteous Judg- ment; and God will condemn you; and deliver you over to the Devils, to caft you into Hell Prifon. And by that Time your Cafe will be like that of a miferable ruined Debtor, clapt up for fuch an immenfe Sum, that there is no hope it can ever be fatis- fied, or that he can ever be ranfomed out of that difmal Place. 27- @ Another Inftance wherein the Morals of a good Chriftian are to excel what is taught by the Scribes and Pharifees, is in their Do. rine concerning the Se- venth Commandment; as to which they have taught you, that Aofes of old ferbad on- ly the grofs Sins of Un cleannefs, 28. But. r 22 A Paraphrafe on ow Saviour's 28. But this is a very low 28. Bat I and imperfeg& Interpretation of fay unto you, that Commandment.. Remem- ber J tell you that luftful Thoughts, Imaginations, and Defires,. are likewife, in the Sight of God, great. Tranf- greflions of that Precept. 29, and 30. For preventing of which,.1.exhort you care- fully to watch all your Sen- fes, and to avoid all Occafi- ons of this; or any. other. Sin. If ye are engaged in any vi- cious Habit, or in any tempt- ing Company, which is like to enfmare you in the Tranf- greffion of this, or any other of God’s Commandments, ferve them as you ,would do a gangrened Member: If they are ever fo dear, pleafant, or profitable, by all means. par with them. It is better to endure the Pain of Self-denial in. renouncing any beloved Luft, or in abandoning any belo- that whofoever looketh on awo- man to luft af- ter her, hath committed a- dultery with her already in his heart. 29. And. if thy right eye of- fend thee, pluck tt out, and caft it from thee; for i is profi- table for thee that one of thy members [bould peri{b, and. not that thy whole body fbould. be caft into hell, 30. And if thy right hana offend thee, cut tt off, and caft it from thee: for it is profi- table Si mehan om “oie Arak 23 an for thee that one of thy members {bould peri{h, ana not tae thy whole body foould be caft into hell. 31. It hath been faid, who- foever {hall put away his wife, let him give her a Writing of Divorcement 32. Bat I unto yOu, ie oKiver fhall put away his wife, faving for the cauje of fornication,cau- feth her to com- mit adultery: and whofoever fhall marry her that is divor- ced, committeth adultery. beloved but dangerous Com. pany, than to run the Ha- zard of deftroying your felves, Soul and Body, in Hell; which will be the Confequence of indulging any vicious Incli- mation, or of frequenting bad. Company. | 31, and 32. And now that Iam guarding you again& the Sins of Uncleannefs, and all the Caufes and Occafions of them, I muft caution you like- wife againft another Praégtice of great Affinity with them; I mean the Cuftom of put. ting away your Wives by a Bill of Divorce upon every frivolous Occafion. By this Practice, Men indulge their finful Appetites in the fre- quent Change of their Wives, as if they were fo many Con- cubines. For they have been taught by thefe Doétors, that if a Man has a mind to put away his Wife, he has no more to do but to comply with the Formality of the Law, eevee +. 24 A Parapbrafe on ow Saviour's Law, and take out a publick Writing of Divorce ; by which, both Husband and Wife are left to their Liber- ty of Marrying or not Mar- rying again, as they think fit. But this is a great A- bufe of the facred Inftitution of Marriage, and opens a great Door to wandering Luit. For preventing of which, re- member what I now fay: lf any Man (with, or without a Bill of Divorce) fhall put away his Wife, except in Cafe of her Infidelity to the Marriage Bed, that Man is acceffary to all the Lewd- nefs fhe may be guilty of with other Men in that her abandoned State, and to the Sin of Adultery, if ‘the marries another Husband, while the firft is alive. And who- foever marries her, engages and lives in a State of Adul- tery with her. 33. @&| Ano- SERMON on the Mount, a5 33+ GY Again e have heard that it hath been [aid + by them of old time, Thou {halt not orfwear thy felf, ith foalt ie form unto the LordthineOaths t To them. 34. Bat I (ay unto you, Swear not at all; neither by hea- ven, for it is God’s throne: 35. Nor by the earth, for tt és his footftool: neither by feru- alem, for tt is ye C Se the reat King. : 26. Neither alt thou fear p thy head, be- caufe thou canft not make one hair white or black. 33. @ Another Inftance wherein the Chriftian. Morals are to exceed what is taught by the Scribes and Pharifees, is in the matter of Oaths, in which they. come far short of the true Intent of the Third Commandment ; for they interpret that Com- mandment. to be only a Pro- hibition of Perjury. ‘ 34, 35, and 36. But to rettify this Abufe, I require you to abftain not only from all falfe, but likewife from all vain, rafh Oaths, if ever fo true. Particularly I. prohibit. all cuftomary Swearing in your common Difcourfe and Con- verfation. And do not think to be excufed if ye invent or ufe Oaths that are not di- rectly by the Name of God himfelf, but (to Jeffen the Reverence of , an Oath) by other Words, whether of an equivalent Signification or not. For if thefe Oaths have any LE Sig- 36 A Paraphrafe on our Saviour’ s Signification of God, tho’ they aenot diréély’- naine ‘him, this’is all “one and the fhitie, as af ye fwore ‘by God him- fit Or thts ‘fort “is” your Swearing by Heaven, Which is God’s ‘Throne; “and your Swearing by the Earth, which is shis‘ Footitoo! ; and ~ your Swearing by ea em which is the Place of his Royal Prefence upon Eafth: But if the Things ye fwear by, have no Signification of God, ‘then it’ ig Non-fenfe and Impiety to fwear by them, having no Knowledge to difcern the Truth or Falfhood of what ye {wear, or Power fo avenge it, if ye fwear falfly.. And of this Nature is that common fenfelefs Oath, the Swearing by your Head, which is an af- fuming of Divine Honour to your felyes, poor impotent Creatures, that ‘cannot’ make one Hair white or black. Learn therefore to abftain from thefe, and. all other Oaths, which are fo ufual in your 37. Bat let your communti- cation be, Tea, yea; Nay, way; for whatfoever ts more than thefe cometh of evil, “SeRxiM re) N Lah D6 iM. OUNT. . Le your common; Difcourfes and Gonverfation; for they migh’ tily; Jeffen, the Revererice of an, /Oath;, and>obring ins (a! Tnckinefs ,and: Dithonefty «in tO. Attend Wierda rand a a : S13 Pr But: are of iio Or any other» Oaths,” det cyour Speech and Converfation be reduced to a Plainnefs -and Simplicity, that Men may de- pend on -your, Word without an Oath ;, for ail thefe Ag- gravations, of Speech, that-are - more than» modeft _Significa- 38. |. Ye have heard that it hath been faid, An Eye for an Eye; anda Tooth for 4 Tooth. tions of the true Senfe of the Mind, proceed from fome fi» nifter Defign, and are Temp= tations to Lying or Perjury; and are ufually defigned for compafling fome fing) End. or Purpole, 38. @ Another Inftance wherein your Moral Righte- oufnefs muft exceed that which is taught by the Scribes ‘and Pharifees, is in the Point of Retaliation of Injuries, | con- EB 2 cerming PS ae ay yp py re eee ee ears Sar nt | Ai] | t Y a ‘} | i i i | SSS eee SSS SS . @ Rb) 28 =A Paraphrafe on our Saviour's cerning which ye have been taught by thefe Doégtors, that: ye may: revenge: and “retaliate Injuries, provided: your Re- venge ‘keeps ‘within ‘the due Bounds of inflicting ‘the Lofs of an Eyefor an Eye, anda Tooth ‘fora Tooth; and fo proportionably. in other things; Lamb for Limb,) and: Life for Life. : . 39, 40, and'41.. But if'ye ins tend tobe my Difciples, ye muft abftain from every thing that looks like -a. vindiétive Temper. Let the Reparation of Injuries. be fought .in a peaceable manner of the pub- lick Magiftrate, if ‘your of fending Neighbour will not a- gree to make jit of himfelf. But I would not have you forward even in this; to call your Neighbour. before the Magiftrate, for every {mall Affront or Injury. In leffer Matters, rather venture the receiving a fecond Injury, than fue for the Reparation of the firft, 39. But I fay unto you,that ye refit not evil: but whofoever fhall [mite thee on thy right cheek, turn to bim the other alfo. i And if any man will [ue whee at the Law, and take away thy coat,let him have thy cloak alfo. 41, Aaa who- foever [ball coms pel thee to 90 4 Miley SERMON on the Mounr. 29 mile, go with him twain, | 42. Give to him + that ask- eth thee, and * from phim that would borrow of thee, turn not thou away. + If be. * If he would borrow, &¢. 43. Y Ye bave heard that it hath been [aid, sy Thon firft. Try that way of gain ing an Adverfary) not by ree taliating, but by forgiving an Injury. ec | 42. But do not even reft there. If ye would entirely gain your Adverfary, purfue him with ‘further Ags’ of Kindnefs and Beuieficence, e. £. If he falls into Decay, and defires your Charity and Bounty, be fure to let him have it. ‘Or if he is above that, but wants to borrow of you, or to be affifted in any fort of good Offices, thew no Refentment or Averfion to him; but ferve him readily and chearfully in every thing wherein he wants your Af fiftance. This is a much more noble Victory, to gain him over to be your Friend, than to overcome him as an Bnemy. 43. @ And as ye are not to retaliate Injuries, fo if ye in- tend to he my Difciples, ye muft _ good ; 30 6A Paraphrafe on our Saviour s é oman ~ =. : muft not mind that comnion Maxim, tho? taught by thofe Doktors; Thow:' fhalt love thy Neighbour, and hate thine: Ene- my. For ye muff by no means cherifh any Hatred againtft your Enemies, 44: But Joye them fo -far at leat as to do all common Neighbourly Duties to them, and likewife to, obferve, e- fteem, and loye their good Qualities ; and on account thereof to fpeak, well of them, and to them; .and to take,all Opportunities to do them ! and heartily to. re- commend them to God in Prayer, tho’ they treat you ever fo ill in. Word and Deed. 45. In fo doing, ye thail refemble your heavenly Fa- ther, God Almighty, who does good to all, and thews many common Favours to Friends and Foes, good and bad; tho’ he referves his more particular hii - i] ~ Bayours Thow {halt love thy Neighbour, ana hate thine Eneniy. 44. Bot I fay unto you, Love your. Ene- mies, ble{s then that curfe you, do good to thens that hate you, and pray for them hich “i Jpitefully — ufe you and perfe- cule you: 45. That ye may be the chit- dren of your fa- ther which is 1% heaven, for he maketh bis Sus to rife om the ors evil SERMON on the Mounr. a) 31 evil ana on the 200d, and fend- eth rain on the jaft and on the unjuft, 46. For if je love them which love you, what reward have ye? do not even the Publi- cans the fame ? 47. And if ye falute your brethren only, what do you more than o- thers? do not even the Publi- cans [o? Favours for good Men, for whom he has. a particalar Friendfhip. So ye, tho’ ye are to referve your particular Friendthip and brotherly Loyé for good Men and Women, and to chufeé your Friends a- mong them-only; yet as to the Duties of fuftice; Chari- ty, and Humanity, ‘ Prayers, and common’ Neighbourly Love, ye ate to pay them to all Men, even to yout worft Enemies. 46, and 47. By this ye thal nobly diftinguifh your felves from the reft of the World, who generally content them-< felves to exprefs their Chari- ty and Kindnefs; and to fhew their Civilities to thofe of their own Sef and Party on: ly. A very low Degree of Goodnefs, which the very Publicans come up to: 48. But 2 i Bie | ecg RT Ai IE RR a it ET OO AOI OOO SE ae SD —s ———E , = - = SS 25 = SS gt pe Seg, 3 = ——- x eee | oe A ee a on our Saviour’ s 48. But as ye have the Op- portunity to be much. better inftruéted, and to. be furnith- ed with more divine Princi- ples, inftead of following fuch mean Patterns, who confine their Charity and Beneficence to their own Friends and Party ; take Care that in this of Charity, and all the other ‘Parts of Kindnefs to your Neighbour, ye. propofe to your felves the Pattern of Almighty God, in a more u- niverfal Beneficence ; and that ye come as near it, as your imperfect State and Circum- flances in this World will admit. Chap. 48. Be ye therefore perfect, even as your fa ther which is in heaven is per= feét. Wife heed that ye do not your + Alms before men to be feew of them: otherwife yehave ‘Sermon om the Mount. 33 Chap. VL ERSE a. But.it is not only. in their, Mif-inter- pretations of the Law, that the Morals ye have learnt of the Scribes. and -Pharifees, are to be rectified ; .there are ma- no reward of ny other things, for, which jour father which is in hea- Vente } Righteoufnefs, Sinasoovyuy. they pretend no- Countenance fromi the Law, in which your Righteoufnefs muft exceed theifss | 2 Particularly they are apt. to marr all good Duties with Hypocrify, by mixing in their low carnal Ends. and Defigns _ with them, fuch as Vanity and Oftentation, and. the, Affetta- tion of Praife. and..Applaufe from Men, or Profit and Ad- vantage to themfelves. In- ftead of which, ye my Difci- ples are to do all your good A&étions with a fingle Eye to God, and not from any infe- riour mean Defign of Praife or Profit from the World. O- FR ther- 34 a Paraphrale on Our Saeiour’ . therwife, affure your felves, your Reward for fuch good A€tions as are net done with an Eye to God, but from, worldly Views and Defigns, fhall’ be all in this World; ye may perhaps meet with the Praife or Profit ye aim- ed at; but have no further to’ expe from them in Hea- ven. |For’ God will not beftow thofe great heavenly Rewards on any thing but what is done purely out of Refpeé to’ his Precepts, aiid defigned for his Service. More particularly ye are to mind this Rule in the moit commended Duties of private © Alms-giving, Prayer, and “Faftiag ,° in all which the © Scribes ‘and . “Pharifees are too ‘much led away with the “Purfuit of Vain- glory, and breed their Difci- ples to the Imitation of the fame Spirit. i \ i ety | i f fies it i Ht yy 4 S qi ' ai Ze To bad ; = i a erties SERMO 2, Therefore when thou doeft thine Alms, do not found a iyumpet before thee, as the hy- pocrites do, in the [ynagogues, and in theftreets, that they may have glory of men. Verily, I fay unto you, they have their reward, 3. But when thou doeft alms, let not thy lefi- hand know what thy right hand doth : 4. That thine alms may be in fecret: and thy father which feeth in fecret, hsmfelf {ball re- ward thee openly. Non the Moun®r. - 35 2. To begin with Alms-gi- ving, do not make a Noife with it, by your felves or o- thers trumpeting out your good Deeds; as Hypocrites chufe to make their good Works:as publick as they can, on pur- pofe to procure the Praife and Applaufe:of Men, and other worldly Ends _ con- fequent thereon. I can affure you, they are to expef no Reward in Heaven for fuch fort of Alms. ; 3, and 4. But ye my Di- {ciples, when ye do Alms, go about it in the fecreteft mo- defteft Manner: And your heavenly Father, who fees and obferves that “you ‘have only an Eye to him in it, willre- ward you openly in the great - Day of Judgment. kee ha 5. &| In ee eS eae a ots Nr —— 36 A Paraphrafe on our Saviour’s §- J In Prayer likewife, do not. imitate -thofe Hypocrites, who. chufe to pray in the moft publick Places, and with a Defign to be taken Notice of,, and -admired, or trufted and preferred by the World, as; Men of great Piety a Dévotion. This, I affure you, is the only Reward they are to expett.. 6. Inftead. of this Vain-glo- ry and. Oftentation, do ye con- trive to perform your fecret Devotions as quietly as poffi- bly ye can, retired from Com- pany and Bufinefs: And God, who is never excluded from the moft fecret Place, fhall publickly reward you before Men and pngels, in the Judg- ment of the great Day. J “3 © =A 5. 9 And mhen thou pray- eft, thou fhalt not be as the hy- pocrites are : for they love to pray flanding in the [ynagogues, ana in the corners of A reets, that they we) be feex of nen, Verily I is unto yOu, they have thetr reward. 6. Bat thou when thou pray- eft, enter into thy clofet, and when thou haft [but thy” door, pray to thy fas ther which is in fecret, and thy father — which feeth 1H fecret, fp all renvara thee openly. SERMON on the Mount. 37 9. But when ye pray, ufe not vain repetitions, as the Heathen do: for thiy think that they hall be heard for their much fpeaking. 8. Be not ye therefore like unto them: for your father knoweth what things ye have need of before ye ask him, | 9. After this manner there= fore pray yee Our father which art in heaven, hallowed be thy name, 7. Another Thing in their Prayers, which Hypocrites va- lue themfelves upon, is the great Length of them, and the feeming Zeal of their fre- quent Repetitions; a Cuftom the Heathen likewife follow, as believing their Gods are to be prevailed upon by Clamour and Dunning. | 8. But do not ye imitate them inthis; for it is neither to inform nor to perfwade God, | that Prayers are defigned ; for he knows all your Wants be- fore ye ask him. And there- fore your Prayers fhould be contrived ina way moft fuita- ble to his Honour, and your Good, | 9. And that ye may know the’ better in what manner this Duty of Prayer is to be per- formed; let it be in fome ge- neral, fhort, fubmiffive and im- portant Petitions, like’ thefe following. O Father of An- | gels eae ES 9 |e : ’ pee ERTS a aT y i ; f 38 A Paraphrafe on our Saviour’s gels and Men, who art both able and ready to help and relieve thy poor Creatures, the firft Thing we defire of thee is, that all Things may be contrived for thy Honour and Glory ; and that we and all thy Servants may be di- rected. to the beft Methods for promoting it; and that all our other Petitions may be regulated and limited by if. 10. Next we pray that the to. Thy kings Gofpel may be propagated all dom come. Thy the World over ; and thatthe will be done iz good Effeéts of it may appear earth as it is in ia the Obedience and holy Lives of the Profeffors of it, which we defire.may be daily improving to higher Degrees of Perfection; that it may come as near as is poflible for humane Infirmity, to the Ready, Chearful Obedience of the Angels in Heaven. it. Fur- heaven. 11. Give us this day our daily bread. 12. And for- give- us our debts, as we forgive our deb- £ers, 13. Andlead us not into temptation, but deltver us from evil: for thine as the kingdom, and the power, and the glory, For ever, Amen SERMON on the Mouwnr. 32. it. Further we befeech thee in thy good Providence to fupply us with fuch a Com- petency of worldly Necefia- ries, as thou knoweft will be? fuit our prefent Condition and Circumftances. 12. And forgive us our Sins as we forgive thofe who have injured us. ” 13. And keep us out of the way of Temptation to Sin and when we are under th Power of it, deliver us from the Sin to which we are then tempted, and from all, other Snares of the Devil. We are encouraged to put up the Petitions to thy holy Ma- jefty ; for thou art our King 5) 2 we thy Subjetts ; we are weak Creatures, but thou art Omnipotent; ..and all. thefe as Petitions, they make for our Berieat, fo. they: aim ‘at hy t - ieee NE 40 A Paraphrafe on our Saviour’ s ce thy Honour and .Glory, in which we defire all -our Prayers may terminate, for ever and ever. So be it: 14. It is not in vain that 14. For if ye to the Petition for Pardon of forgive men Sin, I teach you to add this their tre/paffes, Limitation, As ye forgive them 047 heavenly that injure you; for, this is J#?*” will alfo a fettled Rule that God has Jo7g*v? ™* fet, and moft neceflary for you to remember, even in your Prayers and Devotions; that if ye are of a merciful forgiving Temper, God will forgive you. 1g: But if ye ate hard- 15.. Bat if hearted and revengeful, ye are je forgive mot by no means to expect Mer- men their tref~ cy and Forgivenefs at his paffess neither Hands: will your father forgive your trefpaffes. i6. @& And now the fame 16,4 More- Caution I have given you a- over whem ye gainft Oftentation and Vain- fajf, be not as glory, in the Duties of Alms- the hypocrites y giving of 7 SERMON oh the Mounts 41 of 2 fad counte» giving and Prayer, ye are to nance: for they disfigure their faces, that they may Appear un~ to men to faft. Verily I fay un- to you, they have their rewards 17. Bat thou, when thou faft- eft, anoint thine head, and wah thy face. 18. That thou appear not unto men to fat, but unto thy father which is in fe- cret: and thy father which feeth in fecret, hall reward thee opealy: obferve likewife in the Duty of Fafting. Do not put on a demure fad Look, as the Hypocrites do, when they faft; that they may be taken Notice of by Men, and receive the Applaufe of mortified Perfons, This is what they aim at; and it is all the Re ward they fhall have. i7- But ye; my Difciples, when ye faft, appear in your ufual, cleanly and gay Garb and Drefs: 18. Like Men who aim not at the fetting off. their Devo- tion and Mortification to the World, but are content with the Eye and Approbation of Almighty God, who will o- penly reward in the Day of Judgment, the good Things which he beholds thus fin- cerely done in fecret. G 19. € Ango- 42 A Parapbhrafe on our 19. @ Another part of the Pharifaical Spirit 1 muft cau- tion you againft, is that of their Covetoufnefs and Anx- zety as to the World. Strive not fo much to lay up Treafures of earthly Things; to have Wardrobes full of rich Clothes and Furniture ; Granaries well replenifhed with all forts of Grain; and Chefts and Cabi- -nets well ftored with Money and Jewels; all which are fubje& to diverfe Accidents of Moths, Weavels, and Thieves. 20. But endeavour, by em- ploying your Wealth in good and charitable Works, to tranfmit your Effects to Hea- ven; and fo to lay up your Treafures. there, where they will remain fafe and fecure to your Ufe, againft all Dan- gers and Cafualties whatfo- ever. St. bhis Saviour s 19. G&| La not up for your felves treafures upon earth where moth and ruff doth corrupt , and where thieves break through and freal. 20. But lay up for your felves treafures in heaven, where neither moth nor raft doth corrupt, ana where thieves do not break through and fteal, SERMON onthe Mounr. = 43 21. For where your treafure ts, there will your heart be alfo. _ 22. The light of the body is the eye: if there- fore thine eye be fingle, thy whole body fhall be full of light. 23. But if thine eye be evil, thy whole body fball be fall of darknefs. — If therefore the light that is in thee be darknefs, how great 0s that darkne/s! 21. This will be a certain Means ,to cure you of world- ly Mindednefs, and to fet your Affections on Heaven: For where-ever your chief Treafure is, your Affections will be there alfo. 22, and 23. And this is no {mall Advantage; for worldly Mindednefs (as indeed all other ftrong vicious Inclinations) cafts fuch a Mift before the internal Light of the Mind and Confcience, that it can’t difcern Truth from Falthood, or Right from Wrong; and this expofes a Man to innu- merable wrong Steps in his Life and Converfation; as a dark Eye blinded with Rheum expofes a Man, who trufts to it without a better Guide, to many Dangers in his walking; whereas a Mind fet on Hea- ven is a good Director in all your Attions, likea good Eye, which giyesa clear Direction to the Body inal! its Motions. CK 2 24. Be- ——S eI eEE ommnee : i ti \ ie 1 44. A Parapbraje on our Saviour 24. Befides, this worldly Mindednefs is utterly incon- fiftent with Religion and the Fear of God. For God and the World are like two Ma- fters of contrary Tempers and Difpofitions, whofe Commands do generally interfere. No Man can ferve them both; for either he will inwardly love and outwardly obey the firft, and hate and difobey the fecond, or elfe he will love and bc the fecond, and hate and difregard the firft. 25. The Service of the World then being fo dange- rous, beware that under Pre- tence of a lawful Care about the Neceffaries of Life, Meat, Drink, and Clothing, ye do not run into an exceffive Anx-. iety and Solicitude about thefe Things. Learn to truft Pro- vidence, for certainly God who gave you your Lives, and made your Bodies fubject to fo many Neceffitics, and for- 24. No man can ferve two mafters : for ei ther be will hate the one and love’ the other; or elfe he will ald to the one, and defpife the other. Te cannot ferve od and Mam- 0H. 25. Theres fore I fay unto you, + take no thought for your life, what yé fball eat, or mhat ye {ball drink; nor yet or your body what ye ball pat t Be not anxious, ra PLOY T SERMON on the Mount. “As puton: 1s not the life more than meat, and the body than yaiment ? 26. Behold the fowls of the air: for they fow not, neither do they reap, nor gather into barns ; yet your heavenly father feedeth them, Are ye not much better than they? forbids your own anxious Care about thefe yery Neceffities, (much more about the Su- perfluities of Life) will take care to fupply you with thofe Neceffaries upon your regular moderate Care, and without any exceffive Anxiety and Solicitude. 26. To encourage you to this Duty, behold thofe mer- ry Creatures the Birds and Fowls of the Air, who can’t do near fo much toward their own Subfiftence as ye can; for they can neither fow nor reap, nor lay up in Grana- ries; all which ye can and may do, yet they are taken care of, and fed by God’s Providence. Have not ye much the better of them? And do not ye believe that God counts you more defer- ving of his Care? 27. And 46 27. And indeed what fig- nifies all this exceffive Care, but to fhorten your Days, and to make your Lives unealy; for ye can neither prolong Life, nor the healthy vigo- rous part of it, by all your Anxiety; but Prejudice both. 28. Neither need ye be more anxious for Cloaths than for Vi- uals; the fame Providence ex- f tending to both. For confider the wild Lilies and Tulips, how prettily they grow, without any of their own Care and Anx- jety. They neither undergo the Field Labour nor the Houfe Labour, which ye are capable of, towards providing your own Clothing ; 29. And yet are clothed much finer than the greateft Princes, with all the Encou- ravements they can give to the skilfulleft Artifts. AParaphrafe on our Saviour's 27. Which of you by taking thought can ada one cubit unto his *- Stature? + Age or Youth, Tiv naAimbay. 28. And why take ye thought or vraiment ? Confider the li- lies of the field how they grow ; they toil not, neither do they [pin 29. And yet I fay unto you, that even Solo- mon ta all his glory was not arrayed like one of thefe. 30. Wherefore if God fo clothe the grafs of the field, which to day 18, and to morrow is caft znto the *® oven, fhallhe not much more clothe you, O ye of little faith? 3 * Or Seill, RAL BEVON « 31. There- fore take no thought, Saying, what fball we eat ° or what ‘fball we drink? or wherewithal fhall we be clo- thea ? 32.(For af- ter all thefe things do the Gentiles feek) jor SERMON on the MouNr. 47 30. And if God’s Providence extends it felf to fuch fhort. liv’d worthlefs Creatures as the Herbs and Flowers, which look gay to Day, and to Morrow are caft into the Still; fhall he not much more clothe you by means of your own moderate regular Care and Induftry, the Ufe of which ye are allowed; and without an.excefive diftruftful Anx- ety, which he has forbid you. 31. To conclude then this Argument. againft worldly Mindednefs and Anxiety, lay afide all thefe diftruftful Thoughts about Meat, Drink and Clothing. 32. Such exceffive Care a- bout thefe Things is more excufable in Heathens, who are Strangers to God’s Provi- dence. a Paraphrale on our dence. Your heavenly. Fa- ther will not forget you; he knows ye have need of all thefe Things, and will pro- vide them for you, upon your moderate and regular Care; which he allows; and with- out your anxious exceflive Care, which he has prohibited: 33. But let your great and chief Care be to get to Hea- ven, by having a deep Senfe of Religion, and by promo- ting the Pra&tice of it in your felves and others; a Study ‘which will turn to the beft Account; for ye fhall there- by both fecure your eternal Happinefs; and all worldly Things, as fat as they are ne- ceflary or good for you; thall be thrown in to the Bargain. 34. And as ye dare not to extend your Care to the Super- fluities, but to limit it (and without Anxiety too) to the’ Neceffaries of Life, fo neither are ye to ftretch your Care about Saviour’ s for your heaven- ly Father know- eth that ye have need of all thefe things. 33. But feek ye firft the king- dom of God,and his righteouf- nes, and all thefe things foal be added unto Jou. 34. Take therefore 10 thought for the morrow: forthe morrow foall take thoriats for the SERMON on the Mount. ag the ae of it jelf: Juffictent unto the day % the evil thereof: 1. Fudge not, that ye be not judged. about thefe Neceffaries to any long Time to come: for the future, when it comes, will be more proper to provide for its own Occafions, -and Circumftances. And the Trou- bles and Care of your prefent Circumftances; are fufficient for the prefent Time. _.So that ye neither need nor ought to anticipate the Cares of the future. Chap. VIL. ERSE 1. » There ‘8 one Branch more of the Pharifaical Spirit, againft which it is neceflary’ that’ ye be cautioned; namely, Cen- forioufnefs and rath judging; a Sin which is commonly pu- nifhed in the fame kind upon the rath Cenfurer, both in this World, and in that which is to come, HH 2. For nate ae ns Ss ca i f q | Big i i I i Vices, ate For it is fo juitly con- trived by God, that according to the Degrees of Charitable- ‘nefS or Cenforioufnefs, with which ye treat your Neigh- ‘bour ; fo God will treat you ft mercifully or feverely, both in ‘the Difpenfations of his Providence in this World, and in his final” Retributions in the World to come. Andthe World likewife never fails to be revenged of the unjuft Cenfurer in his.own Way, by dete&ting the Falfhood of: his Calumnies, and retaliating up- on himy by expofing his other -3- Confider. likéwife how highly indecent and improper itis, for a Man. who overa Jooks his..own great Vices, to. be fo dharp-fighted and cenforious as} to his Neigh- bour’s {maller Faults. q. And SO A Paraphrafe on our Saviour’s 2. For with what judgment ye judge, ye [hall be judged: and with what mea- ure ye mete, ét [ball be meafured to Je“ Ag AlRe 3- And why beholdef? thou the mote that us in thy brother's eye, but confi- dereft not the beans that is im thine own eye ¢ 4. Or how wilt thou fay to thy brother, Let _ me pall out the smote out of thine eye ; ana behold, a beam is in thine own eye ? | 5. Thou hy- pocrite, firft caft out the beam out of thine own eye ; and then {halt thou fee clearly to caft out the mote out of thy brother's eye. SERMON on the Mount... 51 4. And how unqualified fuch a Perfon is for the Office of Cenfuring, who can neither fee his own Faults, nor de- cently blame them in others, while he is guilty of the fame, or greater himfelf ? 5: There muft certainly be a great deal of Pride and Hypoctify lurking under this. Temper; for by offering to cenfure your Neighbour’s {mall Faults, ye would make the World believe that ye are Perfons of very blamélefs Lives your felves. Beware of this Hypocrify, and let your Cenforioufnefs begin at Home ; firft cenfure and amend*your own Faults ; and then ye will be ‘uch better qualified to difcharge the Duty of fra- ternal Correption to others. H 2 “6. Only =~ 4 6. Only in the Difcharge of this Duty, ye muft take Care not to obtrude your Ad- monitions and Réprehenfions upon Perfons of fierce, impla- cable Tempers, who,, inftead of being the better for them,, will avenge themfelves upon you, and do you all the Mif- chief lies in their Power ; nor upon Perfons of incorrigible, profligate, loofe Lives; for. they will only profanely and Atheiftically ridicule your good Admonitions, and expofe you for adminiftring them. © fhall conelude this Difcourfe of Chriftian Duties mith Two ge- neral Precepts; but fo eompreben= five ones, that they will ferve for & compheat, Compendium of the whole Moral Law, and likemife very much facilitate the Obfervation of ite 7 85 9, 10, avd 11. @| The Firfi_ relates to your Duty to God, whom with Love and 4 Com- 52 ~ A Paraphrale om our Saviour s 6. Give not that which is holy unto the dogs, neither caft ye your pearls before froine, left they trample them under their feet, and turn again and rent ots 7 q Asks and it {ball be iven you: feeky SERMON on the iheuwa. and ye foal find knock, and it foall be. opened unto you. 8. For every one that asketh, recetveth: and he that feeketh, findeth: and to him that knock- eth, it {ball be opened. 9. Or what man is there of you, when if hts fon ask bread, ~~ give him a fs fone § $? 10. Or if he ask a filb, will give him a fer- pent? ut. If ye then being evil, know how to give good gifts unto your children, how much more {ball your Father which ts 1 hea- UE 53 Complacence ye are to look upon as a kind and loving, not as a hard-hearted, morofe Father, able and ready to help you to all good Things ye apply to him for; and therefore let me ssh yow earneftly to be very diligent, affiduous and importunate in all the Duties of Devotion, more efpecially in begging the Grace and Affiftance of God’s Holy Spirit, to enable you to do your Duty. And for your Encouragement, I do affure you, that God wilt never deny the importunate Suitor the good Things he wants, and which he knows to be needful for him. Even an Earthly Father, tho’ other- wife ever fo ill natured, can’t have the Heart to deny his own Children Neceffaries 5 or inftead of good Things, to give them what he knows will hurt them. Far lefs will God defpife or elude the Prayers of his Children. For . tho» cases DO eo agama aigereinat — weer iss —_—_ Sonn ing a é Bly 54 A Paraphrafe on our Saviour's tho’ he will have you, like wen give good dutiful Children, addrefs him) things to them for what ye want, he is that ask him? more ready to grant you good Things, than ye are to ask them ; and there is nothing he is better pleas'd with, than to have you depend upon him, as loving Chil- dren on.a kind Father, and to come frequently to him with your Petitions and Thankfgivings. This is an Employment which will turn to the beft. Account, in help- ing you to a right Senfe of your Duty; in furnifhing you with: Grace to obferve it; and in procuring you Pardon after Tranfgreffion, upon the penitent Confeffion of your Sins, and fincere Refolutions and Endeavours of Amend- ment. 12. Now this Love of God 12. Therefore to you all as his Children, ,7 things what- fhould induce you not only foever ye would to love him again, (to be ex= that men fbould ‘ prefled do toyou, do ye even SERMON on the Movunr. oes even fo to thems: prefled im your frequent Ad- for this is the ‘drefles. toe him), but alfo-to law and the pre-e phets. love. one anothet like Bre- thren.. And this Love: will facilitate all..the Duties you owe to your: Neighbour : Which leads. me to the Second General Precept, with. which I conclude this Compendium of Moral Duties 5° namely} That in all Points of Duty ye are to treat your Neighbour .after the fame Manner as ye would | think reafonable ‘to be treat- ed by him, if ye were in his Circumftances, and he in yours. This Love of your Neighbour, flowing thus. from the Love of God, and clofely connected with it, is fo com- prehenfive a Duty, that it anfwers all the particular Pre- cepts of the Moral Law, with all the Explications and En- largements of the Prophets. 1 have now taught you a very compleat Rule of Duty; but J forefee ye will be under great Temptations to neglet and aban- don it; and therefore before I dif 536 AParaphrafe on our Saviour s difmifs you, Iwill lay before you fome of the chief {nares ye will be endangered by, which will be apt to feduce you from this first Way of Duty I have been teach- ing you, and will endeavour like~ wife to fortify you againft ther. There. are chiefly three Sorts of Snares, that will be apt to feduce you from your Duty. 13, and 14. G1. The Fix is, that the Way of Duty, as I have defcribed it, is really difficult, and but very little frequented by the Generality of Mankind; on the other Hand, the Way of Vice 1s eafy and enticing; both your own corrupt Inclinations, and the Current of Examples, will be apt to hurry you into it, except ye are fore-armed with a great deal of Caution and Bafplutiod. Herein then ye are to employ your great; eft Vigilance, and to exert your utmoft Endeavours,» to keep in the firith Way of Duty, which I have taught Vou: PS ua 13. 4 Exter ye in at the firait gate; for wide is the gate, and broad is the way that leadeth to de- firuction, ana many there be which go in thereat. 14. Becaufe [trait isthe gate, and narrow is the way, which leadeth untolife, and few there be that find it, : a ai SERMON onthe Mount. = §7 you; tho both your own carnal Inclinations, and the Multitude of Examples, and the Authority and Prevalency of Cuftom, and the Fashions of the World, fhould tempt you to defert it. Confider ferioufly with your felves, that how great foever the Tempta- tions to a finful Courfe may be at prefent, they will cer- tainly end in your everlafting Ruin; and on the other hand, that the ftriét Way of Duty, however difficult, unpleafant, and unfrequented it may be at prefent, will infallibly lead you to eternal MHappinefs, which will richly anfwer your greateft Pains and Endeavours. @ Bee. 15. YI. A Second dangerous ware © of vr Temptation, by which ye will prophets, which be apt to be enfnared, is fuch come to you im bad Doétrine as undermines fheeps clothing, Chriftian Practice; againft but inwardly which ye muft be very much they are raven upon ‘your Guard. For many ing wolves. Deluded, but perhaps Zealous and pious Teachers, will ftart \ UP ba . 5 58 A Par aphr afe om our Saviour's up, whofe dangetous Doérine, if ‘ye fuck. it in, before ye aréaware of it, will overthrow both your good Principles and Prattices. , | : 16. Ye (ball know them by their fruits : do men gather 16, 17, 18, 19, wd 20. Ye are to be very Catitious of that Sort of Teachers, who’ are fitted’ out “by the Devil not grapes of thoras, to feduce you by their loofe “, fizs 0 Examples, like thofe I juft thifiles ? now deferibed, but “under a “4, Even fo great Shew of Piety. The every good tree beft Way to know them, is bringeth forth not’ fo much to mind their good fruit: but great Appearances. of Piety 4 corrupt tree and Devotion, which all He- bringeth forth reticks generally put on; as evil fruit. the Fruits and -Confequences 18. A Zoe they and their Doftrine are ‘7% nit by aug apt to produce in the World. i Mirage dk 3 If the Dottrine « they teach i re op Corrupt tree undermines anty of the great bring forth good Duties of Miormiey, either ‘pe abel or in its Cenfequen- 19. Every ces, then ye may be fure that gree that bring- it is a falfe Do&trine. Bat if eth xot forth the natural Tendency of it good frutt, a is to promote Holinefs and hewen down and .* good, caft | SERMON om the Mount. 5D caft zuto the fire. good Life, ye may be fure it 20. Where- fore by their fraits ye fball know them, is a good Doétrine. . And as this’ is” a fure> Mark, it is likewife' well: fitted. to the meaneft Capacities. For it is not every one that can anfwer the Objeftions againft Good, or the Arguments for Bad Dofrines; but it is no hard Matter in Time, even for. an unlearned Manto. obferve the good or bad:Effects which any Doétrine’ has «in the World. As Fryit Trees and Vines are not fo eafily difcerned whe- ther they ‘be good or. bad from the Sight. of the Bark and Leaves, as from the Good- nefs or Badnefs of their Fruit. This is the chief Mark by which ye are to judge of ail Dottrines: If they have a plain Tendency to make Men fincerely good, by putting them upon the Praétice _ of thofe Duties I have been re- commending, they are good Doftrines. But if they have a Tendency, either directly to Impiety or Immorality, or in- b 53, diredtly, 60 AParaphrafe on our Saviour's Sane ence nn enna direétly, by taking away any of the chief Motives, Helps, and Means. of Duty, then they are bad and. dangerous Doétrines ; .and ye are to be upon your Guard againff them, as pernicious, foul-de- ftroying Errors. Fee 21, 22, and 23. Gf UL A Third dangerous Temptation, whereby a great many will be feduced’ out of the Way of Duty, into the Way of Sin and’ Vice, will be by placing their Hopes of Salvation on other fhining Qualities, that will fignify nothing if fepa- rated from true Holinefs and Virtue: Such© as, a. Zealous high Profeffion, » great ' Gifts and Talents of Learning and Elocution, High Places and Preferments in’ the Church, ‘and a vaft Name and Efteem among Men; ‘all which will prove broken Reeds, if fepa- rated from Holinefs and good Life. For after all, it is not the moft confident Faith, ner the 21.9 Not eve- ry one that faith unto me, Lord, Lord, {ball enter intothe kingdom of heaven: but he that doth the will of my Father which isin hea- VEN. 22.Many will fay ta me in that day, Lord, Lord, have we not pro~ phefied in thy name? and in thy name have caft out devils ¢ and ti thy name done many won- derful works? ‘93. And then a will SERMON onthe, MouNrT. — 61 ae will I profefs the greateft Profeffion, “nor unto them,’ I the being Mafters’ of the never knew you: greateft Learning, Knowledge, depart from mé and Eloquence, nor the being JE that work é- entrufted with many Gifts Biquttye and Talents, nor the being ever | fo zealous againft Herefies and Hereticks, nor the obtain- ing a mighty Name in the Church, nor the being em- ployed in the higheft Trufts and Offices of it; nor any other ever fo much. admired and fhining Qualities, without a fincere Obedience to the Laws of the Gofpel, | that fhall be accepted in the great Day of Accounts. All thefe indeed will be trufted to, and pleaded; but without fuch fincere Obedience, they ‘hall every one of them be re- jetted; and the Perfons that plead them fhall. have no Share or Intereft in me, nor Protection from me; but fhall be appointed their Portien with Hypocrites and Unbeliev- PFS. ae}is' | | | | a : | | i i ( i: ; | ae aS y 4 \y | Ra | ae } | ae 24, and 25. ays : reson , oi SSS ea i ‘ j i | ! i Se aan een aa. Sas re, ———— EE a aS LLL LLL LALLY LLL LLL AE IL OLLI 62 A Paraphrafe om our Saviour’ s og4, and 23. @&| To conclude then, all depends “upon your learning, and fircerely putting in Practice thefe Principles and Duties of Religion and good Life; whichT have taught you; for if ‘ye live up to thefe Précepts, ye fhall acquire fuch a Firmnefs of Mind, and be fowell: fettled in your Prin- iples, that no “Temptations, Trials, or “Perfecutions what- feever, fhall be able to feduce you to Apoftacy in your Pro- feffion, .or to a Relapfe into a finful Courfe of Life. Your Religion will be like a ftrong Houle’ builton°a folid Foun- dation, whith wo Storms or Tnundations can hurt. “836, and 24, But onthe other hand, if ye reft ‘upon a bare Knowledge and Profeffion. of my Doétriné, and rely on the Soundnefs’ of your Opinions, without. an hearty, refolute, applying of your felves to tiie Study and Obedience of my 24. 7 Theres fore whofoever heareth thefe fay- ings of mine, and doth them, I will liken him unto a wile man, which built his houfe upon a rock : 25. And the rain defcended, ana the floods came, and the winds blew, and beat upon that houfe: and it fell not, for i was founded ups 0” a rock. 26. And e= very one that heareth tiefe fayings of mine, and doth them not, fball be likened unto & foolifb man, | which SERMON on the Moun?. 63 ee” which built his houfe upon the fand: 27. And the vain defcended, ana the floods came, ana the winds blew, and beat upon that houfe: and it fell, and great was the fall of ar. 28. And it came to pafs when fefus had ended thefe fay- ings, the people were aftonifped at his doétrive. 29. For he taught them as one having au- thority, and not a the fcribes. my Precepts, ye wall -iofe all your Labour, ‘like a Man that builds a fightly Houfe upon a bad Foundation: and in the Day of Trial. and Temptation ye will be overcome, and be in Danger of falling away into a total and final Courfe of Sin and Apoftacy) "6 | 30 28, and 29. When this Di- vine Sermon was ended, the People, who had very atten- tively heard-it, were ftrangely firuck and wrought upon, both with the Excelléncy of the Doégtrine,:and its Suitable- nefs to their Circumftances, and the mighty Authority and Energy of the Speaker, and the wonderful Grace and Blefling of God, which car- | ried Home thefe great Truths to the Hearts of moft of the Auditory: For all thefe Things 64. A Paraphrafe on our Saviour's, Re. _ ‘Things were quite new, . and oe not to be met .with in the fuperficial Comments and Tras ditions of the Jewifh Rabbies, their ordinary Teachers. The End of the Paraphr afe. A DISC-QU KSE Concerning the LA We OF Hie Church of RO ME, MADE AGAINS? HERE TICKS. DISCOURSE Concerning the EF ACWwWS, | Leclefaflical and Cavt/, HERETICKS. PorEes,EMPERORSandKINGsS, Provincial and General Councils, ap- proved by the Church of Rome: SHEWING I. What Protestant Susyecrs may ex-! pect to fuffer undera PopisuH PRINCE ac- ing according to thofe Laws. II. That no Oars or Promise of fuch a PRINCE can give them any juft Security that he will not execute thefe Laws upon them. WITH A PREFACE againft Perfecuting and Deftroy- ing HEREYTICKES. By 2a Corpian Frienp tothe Prorestant RELI- G1oNn now by Law eftablifhed in thefe Realms. LE LE I A Now Re-publifhed, with an Inrropucrion. LON DON: Printed for Joun Wyar, at the Rofe in St. Paul’s Church-Yard. M occ xxiii. nee as PERS int if W x a PUBLISHER: IHOUGH Popery,. as..imptov’d in the darker Ages, muft. appear to every fenfible Man; a prodi- gious Heap of Abfurdities, Irta- tional, Unfcriptural, Incredibles ——————4_ yet however, if the Profeffors of that Faith among us, would be content to beli- ¢€ve-it, without a Principle and continued’ Pta- ctice of all fraudulent and-forcible Means. for the Propagation. of -it, we fhould rather pity them, than do any harm to them. © Their ‘fulnefs. of Perfuafion, without the Spirit of. Mifchief! and Perfecution, might be treated witha gteat deal of Allowance. and. Chriftian Forbearance : ‘For furely, the deluded in Religion fhould be” dealt with, like others. difturbed “in: their Underftand- ing and Senfes:; while they:are quiet and in- oftenfive, they ought to be tenderly? usd in theic deplorable way ;~ not bound or- roughly mianae’d, ‘till they begin to threaten. wrath ‘and: violence ; then indeed they ought.-to be: retrained and‘ {e- - urd from intulring others. VE If a Member of the Rowan Church can roundly believe, that a little Wafer of Paft, isa real Body of Ficth and Blood, and lets it fo reft upon hisown Imagination, without ‘affe@ing my Li- berty of feeing and believing the contrary; | fhould only wonder at him, and endeavour to convince him; and that failing, I would ufe no violence with him, J would leave him to the Grace and Mercy of God: Nay, if in the fame Credulity° and fuperftitious Conceit, He will worfhip what he eats, and what he cannot but know was made with Hands, and will call it Zeal and true Devotion ; I fhould wonder more, and have fomewhat more of. Indignation at him ; yet ftill, if he let me and others enjoy our reafonable Service of God, I would have patience to argue with him, and tho’ I muft in my own Confcience account him an Idola- ter; yet if I could not convert him, I would only pray for him. But when fuch a Believer, fuppofe of Tranfubftantiation, will by force make me believe the fame, or. profefs fuch Belief whether 1 will or no, or upon my not being able t0 believe, or willing to diffemble, will call me Heretick, and fet “his Church upon me, to purfue me to the laft extremities, of fuf- fering in my Liberty and Goods, and: Life itfelf; Surely I muft leok about me, and confult my own Prefervation, and call in: the Prote&tion of Government and Laws in my behalf. Efpecial- ly if that worfhipper of a piece of Bread muft think himfelf obligd to fet up the fame Idol for me to worhhip, and if I will not fall down and adore it, I fhall be facrifced to it, burnt alive. Vu alive. This cteates in me, the abhorrence of © fuch a Religion, in the Reign whereof I can- not live in Peace and Safety. __ 7 As to their Spiritual Cenfures, were they merely Spiritual, they would not break my Reft. Let them Excommunicate me, curfe me, and. pretend to fhut the Gate of Heaven againft me ; yet if this would not reach me in any temporal Capacity, { would defpife the Thunder, and fit down and enjoy my own Con- {cience ; but when the Sentence, pretended to be Spiritual, muft and will have the outward. effets of Confifcation, Imprifonment, Tot- tures and Death ; it is then that the cruel con- fequences beget a Terrour and Abhorrence of that Communion, wherein I muft not only bear the load of Damnation, as far as in their power to caft it on me;_ but I mutt firtt fuffer Ruin and Deftruétion in this World, nay and poffibly my dead Body fhould not be allowed a Chriftian Burial, or at leaft not be permitted to reft long in the Grave: For it feems by the Difcipline of that Church, the Cofps of the Heretick is to be taken up and expos, and confum’d to _ Abhes, and thofe to be caft into the Air, or upon the face of the Waters. ae ee, Nay if the Papifts, however violent in their Authority and Powers abroad, could learn here to -be in legal Subjeétion, and would give. the like Security with other Subje&s fot their Faith and. Allegiance to the Prince and Conftitution, and freely renounce all foreigh Jurifdiction and Dependence, and live in Peace and Charity with us their Neighbours, enjoying their own A «& Eafe vill Eafe, and fbpdding the publick 800d : I fay their bare Religion (if it could be divelted of Difloyalty and. Cruelty) fhould not debar them of the comthon Rights and equal Proteéion of every fiee Subject ‘of this Kingdom. But if ever fince our happy Reformation, the Spi- rit of Popery has. been ftriving with it, and muft for ever oppofe it, if the devout Papift cannot here pofiibly be the good Subject; if the acting fincerely according to his Chiutch Principles, muft tend, of neceflity, to endanger the Government, and to ys about, if poflible, a total Subverfion of it: Surely againft fuch Men -our Rulers are ordain’d, ard by all the ties of Honour and Confcience, ate oblig’d to feek and fecure the common fafety, and keep within bounds the common Adverlaty § ; Or otherwife they give up the Conftitution, and betray the facred truft committed to them. _, And this really is the right view wherein Po- ‘pery ought to be taken, in this Church and Na- tion, by the Kine. and “People. As” Chriftians and Followers.in the way of Salvation, we mutt needs be offended with that ‘intolerable Mafs of Ertors and Coriuptions, of Superttitions arid I- dolatry. that -has crept into “their’;Creeds and Councils, and eek an “Authority which they call Infallible 3 t however, as Subjeas and Neighbours S, WC-aFC. e chiehy concern’d to behold Popery in its Difcipline and neceflary Pradtice, Ja its Dominion and Tyranny, ever the Rig ches, et Liberti es and Lives of Mankind. nd in, eva Popifh Recufancy has MEER al- se es taken fix this View by our Légiflative Pow- crs. on ix exs. No Penal Laws have been enaéted againft {uch Recufants, on ‘account of their bare Faith and Opinions ; however oppofite to Scripture dnd common Senfe ; but on the Score of their Difaffetion and Difobedience to the eftablith’d Government, and their continual practifing ‘to overthrow it. It appears fo in all the Laws that have been made againft them, fince the Acceflion of Queen Elizabeth. The A& of oe 1 Elz. was for putting away all ufurped ane foreign Powers and Authorities, and for auf? burthenng Subjects of divers great and intole- ravle Charges and Exattions ---- i, ¢. not to meddle with {fpeculative Tenets ; but to fecure rh Nation from Popifh Tyranny and Opprefiion. ‘The next Penal Law againft Popifh Recufants, was ‘in 5 H/z. cap. 1. not at all for matters of meer Faith ; but of dangerous practice only, even becaufe of the dangers. by tke bautors of the nfurped “Power of the See of Rome, at this time grown to marvellous outrage and licentious boldnefs, and now requiring more fharp R Reftr aint aud Correttion of Laws, than bith ba in the time of the Queen's Majefties moft mild and merciful Reign hath been, kad, iif a or efna blifoed. The next Penal Law was againft the fame Men, for being the fame Naver Ciries to the publick Peace and lntereft. 13. H/#%. cap. rr. for felf defence and prefervation of the Govern- _ment in’ Church and State, becaufe divers fedi- tious andevil difpofed FT -eople n=--- WEE inind- “img very Satis and unnaturally, not only” to bring this Real mto ‘Thraldors: and Subjc~ . fbn t9 the See i Rope ; © but alfo to efrrange GHA x and alienate the Minds and Hearts of fundry of her Majefty sSubjects from their dutiful Obedience, and toraife and ftir Sedition and Rebellion within this Realm ---- to the Difturbance of the moft happy Peace thereof. And fo in all the other wholfome Laws and Statutes of that long and glorious Reign, the Reftraints and Penalties were for the unruly and difobedient, for the Confpi- rator and Traitor. And when fome Priefts and fefuits, and their bigorted Pupils, guilty of fuch Con(piracy and Treafon, would have aflum’d the glory of {uffering for their Faith and Religion : “rhehonefteftand wifeftStatefman of thatReign,the LordCecil,wrote and publith’d a Proof and Demon- ftration, that their Execution was not for Religz- on, but for Treafon only. So in like manner all fubfequent Laws for reftraining and difabling the Papifts, were not on the Religious, but on the Political and Civil Account, down, to the laft of them, for a Regiffer of their Lfrates, thereby to make them refponfible to the Go- cernment intheir Known Avow'd Civil Enmity. if amidtt the late Popifh Perfecutions abroad, the like Reafons could be now. given, that all that Severity againft the Refornyd in any Coun- ity, was for their being, atrach’d to fome foreign inrereft and Power, and for their continual At- tempts upon the prefent State, towards bringing in that Foreign Power; or otherwife they fhould never have been touched in their Eftates or Per- fons, upon any Account of their Faith and Wor- fhip : 1 think there would be an End of all the complaints of Perfecution. But They are intitled to our Compaffiony and if pofiible to our Affiftance and xs and Redrefs; becaufe they were there af no enmity with the civil Powers, they were Peaceable and faithful in the Land; no Principles of Difloyal- ty, no infolent Behaviour, no Liberty, but that of Confcience, to which they had a Ciaim and Title, not only by the Laws of Nature and the Gofpel, but by the Conftitution they liv’d under, by exprefs Treaties and Compact. The French Proteftants had a Right to Protection by Royal Edits, and were fo far from fuffering for their Difaffeion and Differvice to the King and King- dom, that upon Principle and Way of Life, they had been the moft Loyal, and the moft ufeful Subjects. ) 3 Our Papifts in England make terrible Com- plaints, that they are treated more feverely than the wildeft Sefiarices among us; but in truth, the proceedings againft all manner of Seétarics and Separatifts, was upon the fame Foundation with thofe againft Popifh Recufants. The Government was to judge when in fafety to indulge them, and when in danger to reclaim them. Pure Con- fcience was never to be fore’d, and Sedition ne- ver to be tolerated. This was the healing Principle, upon which K. Ch. Il. was reftored ; upon the firft View of his Return, he wifely Dec/ar’d in writing, a Li- berty to tender Confciences, and that. no Man fhould be difquicted, or called in Queftion for differences of Opinion in matters of Religion, which do not difturb the Peace of the Kingdom. And that he would be ready to confent to fuch an Act of Parliament, as upon mature Delibe- ration fliould be offered to him, for grafting Ret Kil that Indulgence *; This his Majefty repeated in another ‘Declaration concerning Ecclefiaftical Affairs, 25 Oftob. 1660. And His firft Procla- mation prohibiting all unlawful and feditious Conventicles, under pretence of Religious Wor- Soips 10. Fan. 1660-1. was not till after the defpe- rate Infurretion of Fenser and his Crew, in the Name of the Lord: This was the Judgment cf the Lord Keeper Finch ; inthe Name of the King, he told the two Houtes, Apr. 13.1675; When we confider Religion in Parliament, we are fupposd t0 con- fider ti as a Parliament feould do, and as Par- liaments in all Ages have done, that is, as it 2s a Part of our Laws, a Part, and a mec {- fary Part of our Government : For as it works upon the Coaftience, as it 7s an inward Prin- ciple of the divine Life, by which goad Men do govern all their Adtions, the State hathno- thing to ao with tt ; ‘tis a thing which belongs to another kind of Commiffion, than that by which we fit here. ---- This fenfe and explica- tion of Liberty of Confcience in pure Religion, was confiftent with all the Penal Laws againtt Popery, and the. pun@ual Execution of . them. And therefore, he told them in the fame Breath, ‘that his Majesty conpidering Religion as Pro- ‘tefiant, and as it frauds ia oppofition to Popery, auponthis Account Le kad awakned all the Laws “againgt the Papifts. There is not oie Statute extant im all cur Volume of Laas, but kis Ma- Jefty kath now put it in the’ way of taking its ‘Full Courfe avainjt them. And upon this Ac- Count alfo wt ts, that in a Leakue lately tene & he REPRE pS Ew rod ve'D * Declaration from Béedz, April 14, 1660. C it xl ed with a Proteftant Crown, bis Majefty hath made it one Article of that League, that there foall be a mutual Defence of the Proveftans Religion. So little Reafon have the Papifts to complain of Perfecution, that fome Penal Laws have been no lefs {evere againft our fellow Proteftants, when they have incur’d the like Sufpicion of being E- nemies to the’ Government. Their Principles were lefs criminal, and poflibly their Attempts and Defigns le{s dangerous. However, when they appear’d to the Legiflature to be difturbers of the publick Peace, the. Law foon. provided againft their reftlefs and feditious Behaviour, and the pe- rils ahd troubles. they created to the Government, at fuch a Jun@ure as juftified that new {everity uponthem. So exprefly in the firtt 4 to. fup- prefs and prevent feditious Conventicles. It was for providing further and more {peedy Re- miedies againft the growing and dangcrous Pra- tice af ‘feditious Scaaries and other difloyal Per: fons, who under pretence of tender Confciences; do at their Mectings contrive Infurre@ions, as Jate Experience hath fhewed. And fo in the next Penal Act for reftraining Nonconformifts from inhabiting in Corporations; it was becaufe the Teachers had taken upon them to preach. in unlawful Aflemblies, Conv enticles or Mectings, thereby taking an opportunity to. diftil the poifo- nous Principles of Schifm and Rebellion into the Hearts of his Majefty’s Subjects, to the great dan- ger of the Church and Kingdom. Surely the Articles of Popery, as to Profeffion and command of Belief, are > infinitely more ab- Ailetneminion oY hoe 5, furd XLV fard and thocking, than the fingular Tenets of. any other way of Separation ; Yet in the Eye of the Legiflature they are the fame ; that is, nei- ther of them are confidered as to the Truth or Falfhood of them; butas they have vifibly tend- ed to inftigate the Profeflors of them, to an op- pofition and infult of the Government by Law eftablifh’d. 7 Upon the happy Revolution, the Proteftant | Diffenters had their Liberty of Confcience, rea- {onably owing to their good Affection to the legal Settlement, and may they long enjoy it up- on that Fitle. Nay, were it poflible for the Englijh Papifts to be as firmly united to the common Intereft of their Country, and to be as utterly averfe to all foreign Pretentions of ufurping upon the Rights of King and People, i dare fay, they would be protected, they would be indemnified, the Legiflature would not enact, the Adminiftratign would hardly infli@ any Pu- nifhment upon them, purely for their Confcience and Religion, however erroneous, while they live in Charity and Peace and due Allegiance. But fuch is the Complexion of Exglfh Po- pety under a Foreign Head and Roman Prictthood, and an Alien Pretender, that they who would believe and follow the Obligations of Confcience, cannot be well affected, cannot be faithful to our Legal Conftitution. They are alienated from a natural Allegiance : They are cngag’d to refule Oaths. of SubjeGion, or if. they take them by conftraint, they mutt {eek Evafions, or fuc for a Difpenfation, or an Abfolution in their holy Way: They muft endeavour to introduce their | own KV own Religion: They muft be always attempting to extitpate our Northern Herefic. This has made every Proteftant Reign fince the Reformation, continually plagu’d and pufh’d at by Popifh Plots and Confpiracies. And we are now more expos’d to a fatal Neceflity of ’em, than in formerReigns : For downto theDeliverance brought by King illam, they commonly agreed with us in the Right and Title of the civil So- vereign ; they only contended for an Ecclefiafti- cal Supremacy abroad, a Right of the Pope in Spirituals, or at highett ; in order to them ; ; where- as of Jate they have brought forth the two Swords; a pretended temporal Right of Sovereignty, as well as an Ecclefiaftical Supremacy ; and they are bound with thofe double Chains, to be two- fold more our Adverfaries, and to {eek all op- portunities of reftoring their Prince and their holy’ Father. Efpecially when the One has been the continual Guardian of the other, has taken him into his Court and his very Bofom, for a Place of Refuge, and feems to promife to recom- mend him with his laft Breath. ’ And’ yet it feems thefe Men, if they are re- ftrain’d from doing Mifchicf, are the moft ready to complain of fuffering Perfecution. It affords indeed this ftanding argument againft Perfecution, that the greateft Perfecutors, when it comes to their own turn to fuffer, wiil grievoufly com- plain of it; and will impute their fuffering to Confcience and Religion, tho’ it was altogether for Faction and Rebellion. As if they, happy Men, had a Right to perfecute others unto Death, » for what they acknowledge to be matters of Faith xv1 Faith only ; and yet. muftbe themfelves exempted from every the leaft fort ef fuffering for mat-. ters of Fact and Practice, for combining to :di- ftrefs us and betray us, to weaken and. fubvert the Government, that allows them Property and Proteaion. — : Surely they owe ‘shein hopes of Succefs, not fo much to theirown Strength, as to the infatuation of many who are call’d Proteftants. Strange Infa- tuation! It has fhewn itfelfin many Shapes, but certainly it makes the moft monftrous Figure, when Proteftants a@ the Popifh part, and ‘path on the Intrigues and Interefts of the Sce of Rame, and the Prétender’s Court. Tools in the Hands of others, to deface and deftroy their own Church and Country, without once confidering that when the Workmen come for their Wages, the Tools will be laid afide ; or the utmoft In, dulgence givento them, will be to receive them as penitent Profelytes to the Church of Home, and Ict them there enjoy their Love of rigid Principles and loofe Lives. In the Popith Plots and Conf{piracies againft us, nothing can be more provoking, than to juftity them and fanéify them if they do fucceed, and if they fail, to deny them, and ridicule ’em. It would make a long Hiftory,’ to go into a Proof of thefe their Arts. Two fhort haftances arife in the Gun-Power Treafon, and Irifp Maffacre, the firtt was difcover'd and prevented, the laft had its ter- rible Effeé. Why therefore, at this very Jun@ure of time, the Popifh Writers wipe away the one, and feem to Secoabr in the other. The Writer of the late View of Englifa Fizftory, has again with a / XVI anew ‘Face, caft the Powder-Plot upon the Lord Cecil, and pretends it was proje€ted by him for the Reign of Queen EZzabeth, tho’ not executed till the ‘beginning of King ames, when his Lord- fhip drew "in afew Catholicks to burn their Fin- gers in it. And what is fomewhat more to be admir’d, the Iri/h Maffacre executed in 1641, with fuch a vaft Effufion of Blood, not capable of denial, has been within a few Days fo foftned and extenuated, that one would think it jufti- fied by the late Prefacer to the Memoirs of the Earl of Clanricard. Surely {uch Books were cal- culated for an expedted Scafon of Confpiracy and Murder. This makes the Publication of this Treatife the more opportune and ufeful. The learned Author drew it up, after a full Conviction of the truth of a Popifh Plot, and amidft the terrible Views of a Po- pifh_ Succeflor in 1682. About which time, our Bifnops and Divines had in a good Number of immortal Tradts, confuted every Dodtrine and falfe Pofition of Popery ; and to fhew their Pra- ctices more abominable, it was committed to this able Man to open the Scene of Tyranny and Cruelty towards thofe they called Hereticks, and and to fhew thatall the dire Penalties of Lots and Pain in Life and Death, were injoined by their general Councils, were required and exacted by their Popes and Church Officers, were put in Execution by Princes and People of that Com- munion, whenever they had Strength and Time for it. And from hence he form’d in the Pre- face, what he rightly terms —Z fenfible Demon- {tration of the falfhood q the Religion J, the kur ch xvili Church of Rome's becaufe this barbarous Deport- ment towards Hereticks was evident! y repugnant to the true Spirit of Chriftianity, mot contrary to the E Example of our Bleffed Saviour, and whol- ly oppolite to the Principles and Pr ‘actice OF - the deh tive and pureft Ages of the Church. The Author not fetting his Name; declin’d the credit of this excelicht Performance. Modefty has a Right to hide the Face, and it is then a Rudenets in any other perfon to expofe. it''s but if I griels aright, he was a Man: excel- lently qualified for fuch’ a Work. He had pen a fevére Student in the Univerfity of Ox- ford 5 he was call'd from thence to go Chaplain to an Englifo Embafly abroad ; he return’d with sood Reputation for Knowledge and Difcretion ; he was receiv'd as Domeftick C haplain at Lam- beth ; he was well eftcem’d and well prefer'd by the _Archbifhop, and was afterwards honourably eléGed a Profeflor of Divinity in Oxford ; and died too foon for the learned World, very much Jamented by it | J intended to conclude t this Advice to the Rea- der with fome Applic ation ‘to the prefent Jun- Gure of Affaires s but I find my own Thoughts better reprefented by the ingenious Pen Of ‘Sir Richard EF bac emnore, in hislate lively P reface to his True and Ip npartia! Hiftory va ee Co onfpe- facy aga: mat the Per jon a: wh Government of Ki ing Vi: ia #1. at the Year 1695. fk ch Hift ory and ‘Preface may be of wife Ufe and Service to hie prefent Generation, wherein fome are alleep, and fome few begin to open their Eyes, oa Png CONTENTS (PREF ACE HE Defigns of this Treatife ave Rich, To dk emouftrate the Fi Fa Ibood of the Religion of the Church of Rome, fromthe Repugnancy of 2 her De- portment toward Hereticks. page I. 6. I. 1. Zo Chrift’s owz Words to bis Difciples, Ye know not hat Spirit ye. are of, Oc. Luke i 1X, A which Text is largely handled. 2 ee . To our Lord’s Example. 9 §.1 To the Example and Deportment of his Bled Anos 95 Oe: §. IV To the Parable of the Fares, ds it is in- te} bi bs by the H. Fathers. , bare: §. VI..5. Zo the Principles of the Primitive Pro- _ feflors of Chriftianiry. PO §. VI. 6. To the exprefs Jadgment of the H. Fa- “ thers. f 26, ere, §. VILL. 7. To the Practice of the Ancient Church ; 26, Oe, §. 1X. An Objection of the me ffenters, 22/wered, and our Church aad Reverend Bifliops frefd frond the Chargé of Perfecution, Aa, 0 «: 3 Thré vee The CONTENTS. Thee farther Ufes of this Treatife. §. X. 1. To juftity the ufe of lawful Means for the Prévention of thefe Mifchiefs. AS §. XI. 2. Lo ftir us up to a fevious Refcrmation of our Lives, and to a Preparation patiently to bear the Crofs, fhould this inhuman Religion once more \ prev ail amougft us; Rebellion again? our Law- ful Prince being unlawful, fcandalous and dam- legs 46, 47 §. X10. 3. Yo prevent our being gull'd by fair Wn ‘ds, and cone Promifes of Voleration. 48 A farther Reply to the Example of the Indulgence of the French King towards the Hugonots. Ag hes ae CONTENTS DISCOURSE. §. 17 9 AE Heads to which the Laws made againft. Hereticks may be reduced. — page 52 §. IL. The Endeavours which are, or have been ufed by the Church of Rome to preferve her Members fiom that which fhe is pleafed to call Herefy, are, 1. Binding all her Males at Fourteen, and Females at Twelve, to abjure all Herefy.+ 2. And alfo Governours to do the fame. 3. Forbidding Lay- men to difpute publickly or privately touching the Catholick Faith; and, 4. With-holding fiom them the Books of the Old and of the New 'Te- ftament. That hence we have great Reafow to fu- fpeét the Truth of tiat Religion. 2. 53 §. I. The Care they take for difcovering and appre- hending Hereticks. 54 y §. IV. The Perfons authovifed for this Work, viz. Yn- quifitors, Archbifhops, Bifhops, Abbots, and the Alliftance they muft have from Civil Gover- nours: They have Power to require the Magiftrates Alffiftance in enquiring after, taking and fpoiting Hereticks ; to-compel all the Neighbourhood to Swear to enquire after, and, if they kuow of any Hereticks, poet re-OoNeT -E- NoT-S: Heretioks: to endeavour to give notice of them: and fecure them. All Earls, Barons, ReGors and Confuls, Oc. muft alfo [wear efficacion/ly to alfift the Church according to their Power, in this Work. Page 56 §. V. Thefe Laws are made, or, being made by others, are confirmed by thei approved General Councils; who allo give Power to thefe Inquifitors; Arehbi- fhops, Oc. to require a Corporal Oath upon the. Reliques of the Saints, or a Crucifix, from all whom they Sfufpeét of Her ely, to anfwer to Quefti- oe containing all the Romifh Superftition ; axd, if they will not undergo ahis Fone Purgation, to condemn:them. as Hereticks: They give this Power to them in all Places, see over all Perfens of what Dignity Joever. 58 §. VL When they are difcovered ana ap pprehended, they and their Fayourers mu/t be excolnmunicated; their Goods: coufifcated, the Houles in which they are found muft be deflr ued, their Perfons muft be zmprifoned: Wien they have themin Prifon, they may ufe any Cruelty which doth not oe their Members, or endanger their Death, 10 make them £0. gus their Erroi 5, or accufe others, 62 §. VIL. They muft be banifbed or exterm inated out of ut Places «AN Sctul lar Powers muft fwear to ex- pel Hereticks out of their Dominions, with all iheir Favourers, and fet forth Edicts to this effect. 64 4. §. VILL. Lf any Governour permit thea to [ae theve, he muft be excommunicated, be deemed a Fa- vourer of Hercticks, aud lefe his Dominions: i 65 §.TX, AM thefe Conftitutions ave. confirmed by the approved General Councils of the Romifh Church, and are by them extended to Kings, Emperors, and Supreara The C ONTEN T'S. Supream Governours ; who mujt lofe theirs Ter? ritories if they do it not, 66 . X. Thefe General Councils encourage Men to butcher Hereticks, uot only by invoking the Secular Arm againft them, but alfo by promifing Remiffiz on of Sins, and a great Reward hereafter to all that fight againft and labour to defiroy them. 7% . XI. Hereticks and their Abettors, mujt be pu- nifhed with Death ; and if: after Death they appear to have been Hereticks, their Bodies muft be dig- ged up . 74 MIL AU Governours muft execute thefe Punith- ments upon them without Delay, Relaxation vr En- quiry intothe Fuftice of them, 75) . MITT. Every Governour muft have~a Copy of thefe Laws, he muft not alter or diminifp them, but maf} cabolif all Statutes coutrary to them.. XIV. At their Admiffion they muft [wear to exe- cute them: and, if they be remifs in doing it, they muft hfe their Office, be dycenin dy dave and their Yurifdiction interdifted. ibid. §. XV. They who will not execute this Sentence muft be proceeded againft by Ecclefiaftical Cenfures, as Favourers of Hereticks : And the Bithop. tho é is yemifs in thefe Matters, mult be depifed from bis Office: Al Believers, Favourers, Defenders of them, are fubject in very grievous Punifhments, and raf} be punifbed as Hereticks. 78 . XVI. Such are they who believe, that they, who by the Church of Rome are cal! led Hereticks, may be faved, or that they who pi vofecute them do offend ; The moft Infamous Perfon may accufe a Here- tick; And the Heretick muft nor know who doth accufe him. 80 §. XVIL thay CO Wit &B NTS: §. XVII. Examples of Princes and Civil Gover- nours deprived of their Dominions, as being He- reticks, or Favourers of Herefies, or remifs in punifhing them. Page 80 §. X VILL The Concernment of the Church ia thefe Aé@tions of the Pope. 85 XIX. No Popith Prince caw give Security to his SubjeEts that he will not proceed againft them accor- _ ding to thefe Laws; 1. Becaufe, being Papitts, it ~ General Couneil of Conftance. 113 may rationally be prefumed they will akt according to the Convittions of their Confciences, as fuch : 2. Becaufe they are fubject to a Superior ‘Tribu- nal, which can over-rule their Promife, and can abfolve them from their Oaths, and which hath a€tu- ally judged,that they ought not to be kept ; and becaufe it isan Unlawful Promife, and made concerning a Spiritual Caufe, in which they muft not intermed- dle : They who have attually made this Promjfe, have not performed it. aot - 86 XX. Al this is confirm’d by the Proceedings of the §. X XI. The Charaéter of a Popifh Prince given ii 6. the Expreffions of thei Council, ov furably to their Decrees 117 XXIL The Conclufion. 118 THE ® me ne Y Defign in publithing this tittle Treatifé, and the Ufe which -I defire all good Chriftians to make of it, is, Pye Firft, To confirm them in-the humanities, cannot derive it felf from him who is the God of Love, and Patience, and Mercy, and Pity to the Sons of Men. §.1. Now that co burn, deftroy, extirmi- hate all thofe who differ from usin Religion, and B «Upon Be 2 The PREFACE, upon that account are called Hereticks, (though they be Men of peaceable and quiet Lives) and profecute them according to the Laws here men- tioned, purely on the account of Confcience; that this, I fay, is evidently repugnant to the true Spirit of Chriftianity, we learn from Chrifi’s own Words to his Difciples, who, when a Village of Samaria refuted to receive him, becaufe he ap- peared to them to be going to Ferufalem, ask'd this Luke ix. Queftion, Lord, wilt thou that we command Fire 54 from Heaven to come down and to confume them, as Elias did? For our dear Lord no fooner’ heard this Oueftion, but he rebuked his Difciples, fay- Ver. 55s ing, Ye kuow not what manner of Spirit ye are of, for 8. the Son of Man is not come to deftroy Mens Lives, but to fave them. Where obferve, | 1. That whereas they who are thus perfecuted by the Church of Rome, are falfly fuppofed to be Schifmaticks and Hereticks, the Samaritans undoubt- edly were both. For, Firft, in Oppofition to the Temple of Ferufalem, which God himfelf appointed for the Place where he would be Worfhiped, com- manding all Men to repair to it, they erected a Temple upon Mount Gerizim, and there they Wor- fhiped, deferting the Temple of Ferufalem ; this was their Schifm. Secondly, ‘They alfo were He- veticks and Idolaters, for they errd in matters which concerned Salvation, they feared the Lord, and ferved their own Gods, 2 Kings xvii. 33. And this our Saviour teftifieth in thefe Words, Ye wor- bip ye know not what, we know what we worfbip, jor Salvation is of the Fews. >. Obferve, That whereas Romauifts do exer- cife this-Cruelty on them whom they call Schi- maticks and Hereticks, chiefly for their refufing to receive and own him as Chrifl’s Vicar, wha mant- feftly doth ufurp that Title; thefe Semaritans re- fufed to receive our Saviour himfelf in his own : Perfon, John 4.22. The PR: EB od CB, 3 Perfon, and that becaufe he feemed to Je going to Ferufalem to Worthip ; fo that the Honour of God, * and of Religion, and of Ferifilem, the Place of his peculiar Worfhip, were all concerned in‘this ales er ; ‘ 3. Obferve, That the Permiffion of what was here defired by St. Yoh and Peter, would have been more effeGtual for the Conviction of the Heretical, Schifmatical Samaritaus, than any of the Punithments inflicted by the Liquifition, or any Arts of Papal Tyranny can be for the ConviGion of thofe whom they call Aereticks and Schif- maticks ; for thefe Difciples did not defire that they themfelves might execute on the Samaritans this Sentence, -by committing them to the Flames, or by imploring the Magiftratés Af- fiftance to confume or burn them,they only did re- queft thar they might call upon the God of Hea- ven to vain down Fire upon them, and confumé them ; which had it pleafed him to do on this Occafion, the reft of the Samaritans, by what this Village fuffered, muft have been evidently con- vinced by Demonftration from Heaven} of God’s Difpleature againft their way of Worfhip, and of the Truth of that Mefiah and his Do@rine, who procured this Vengeance to be executed up- on them ; whereas the Pe/ecutions of the Romiffi Church, becaufe they minifter no Convidtion to thé Confcience, ferve only to harden Mens Hearts, and imbitter their Spirits againft thofe who ufeé them, and to induce them more firnily to believe, | That fuch a barbarous Religion caziunot be of God, From thefe three Obfervations it is evident, that whatfoever may be pleaded by the Church of Rome to juftily her Practice in burning, maffacring; extirpating of Hereticks and Sel ifinalicks, might ae Tillots with Advantage havebeen pleaded here : Doth ze: NE i . the practife her Severities out of a Zeal fot 5.1699 Bz * "Truth, p. ry: r The PREFAC E, € Tnth, and for the Honour of God and Chriff, « ond’of the true Religion, and for the reclaim- “ing Hereticks and Schifmaticks, and the prevent- “ ing or terrifying others from adhering to them, “ or being deluded by them.”. Upon all thefe Accounts, you fee that the Difciples had far grea- ter Caufe to call for Fire from Heaven upon this Village of Samaria. And yet our Saviour, un- der thefe Circumftances, thinks fit to rebuke even the Defires of doing this to one fmall Village: How then will he rebuke the actual Performance of it to many hundred thoufand Souls, after his folemn Declaration of the Repugnancy of thefe Proceedings to the Defign of his moft bleffed Advent, and to the Spitit of his Gofpel ? For the true Reafons why Chrift rebuked his Difciples for their Defire of dealing thus feverely with thefe Schifmaticaland Heretical Samaritans, were thefe > 1. Becaufe this Spirit of Severity towards erro- neous Perfons, in whomfoever it is found, ishighly oppofite to the calm Temper of Chriftianity, as is in- finuated in that Reply of Chrift to his Difciples, Te know not what Spirit ye are of, that is, Ye do not well confider under what Way of Difpenfation ye are placed by me. The Way I come to teach Wid. P.7- Men, the Temper, Difpofition and Affection I would fix within them, is not a furious, perfe- cuting, and deftruétive Spirit, but mild, and gen- tle, andtender of the Lives and Interetfts of Men, heb evenof thofe who are our greateft Enemies. Un- inlocum. acer the Old Teftament, indeed, they who rejected and fcoffed at a Prophet, fuffered feverely for it, the Prophet had Commiffion to call for Five from Heaven to devour them prefently, cufe them in the Name of the Lord, 2 Kings i. 24. But they who , reje& and crucify Chrift, are by him pray d for, and are, by his Command. to be ftill preached to, and, if poffible, brought to Repentance; and ac- cording a i sy . Th PREFACE. 5 cording to this Example, fo are all Chriftians to conform themfelves, acting towards Contemners of their Perfous, or Rejectors of their Doétvine, not according to the dega/, but the evangelical Difpen- fation; not according to the Severity of Evas, but the Meeknefs and Geutlenefs of Chrift. And therefore your Defire of proceeding according to the extraordinary Spirit of E/ias, under the Go- fpel Difpenfation, is intolerable; for that defigns « univerfal Love, Peace and Good-will, even to Enemies, it doth engage us to fhew all Mecknefs toni. 5. ,: all Meu, and fo no Difference of Religion, no Pretence of Zeal for God, can juftify this fierce, vindictive and exterminating Spirit. 2. Our Saviour's fecond Reafon againtft this Pro- ceeding is, That it was repugnant to the End for which he came into the World, which was, zot zo deftroy mens Lives, but tofavethem : “ Hecame to dif~ Dr. Tillot. “countenance all Fiercenefs, and Rage, and Cru-@ P- 8 + “ elty in Men one towards another, to reftrain “and fubdue that furious and unpeaceable Spi- rit which is fo troublefome to the World, and the caufe of fomany Mifchiefsand Difordersin it, to beget a peaceable Difpofition in Men of the moft diftant Tempers,” making the Lamb Ef. xi.6, and Wolf lie down together, and no more to deftryy >... ! : wie 4s and hurt each other, but turn their Swords into Plow- wich.iv.3: fbares, and their Spears into Pruning-Hooks ; engag- Eph,iv.3 1. ing them to Jay afide all Bitterne[s and Wrath, Au- ger and Clamour, and Evil-{peaking, with all Ma- * lice. “ He came to introduce that excellent Re- “ ligion which confults not only the eternal Salva~ “tion of Mens Souls, but their temporal Peace ** and Security, their Comfort and Happinefsin this “ World :” Whofe Fruits are Righteoufiefs and Peace, Rom. xiv. 18. Love, Peace, Long-fuffering, Gentlene{s, Gooduefs and Meeknefs, Gal. v. 22, 23. whole Wifdom is pure and peaceable, gentle, and eafy +0 B 3 «ce «ec 49 €¢ ter REF ACE to be intveated, full of Mercy and Good-works, Jam. iii.t 7, and which ee the wife and knowing Man to fhew forth out of a good Converfation his Works with Meeknels of Wifdom, ver. 13. condemning all his bitter Zeal as earthly, fenfual and devilifh, ver. 14, 15. which fufters not the Servant of the Lordtobe engaged iz Such Sooli{h Oueftions which beget Strife, becatife that the Difciple of this mild and gentle Saviour muft wot fight, but muft be gentle towards all Men, patient, in Meeknefs viftrutting thofe that op- pole them felues againft the Truth, though their Do- étrine pread as a Gangreen, and overthrow the Faith of f fome, 2 Tim.ii.24, 25,---17, 18. not wee A= ing them out of the way, asis the manner of the Romanifts, but with Long-fuffering expecting if God peradventure de give them een to the Acknow- dedomeut of the Truth ; which teacheth us to bear the Lufirmities of Perfons weak in Faith, Rom. xv. 1. to rveflore them in the Spirit of Meeknefs, Gal. vi. t. to become as weak to the weak, that we may gain the weak, 1 Cor. ix. 22. to bear “swith the weak,, “and be Loug- Suffering to all Men, 1 Thefl. v. 14. to fpeak evil of no Man, to be no fighters, but meek, foewing all Gentlenefs towards all Men, and that upon this fole Account, that we our felue es were fometimes fooli{o and dec aeded. A eP ES, -3. Now both thefe Reafons are fuch as equally concern all Perfons, Magiffrates.as wellas Mini- fiers, Men who thus ne out of mif-guided. Zeal towards Ged, as well as they who do it out of Envy, H: ue andfuchcarnal Principles. And they feem plainly to infer, that no Man fhould be { rfecuted, as in the Church of Rome Men are, purely y tor his miftake concerning, or his denial of any Article of ot revealed by the Goypel, but only for feditious and Hernan Docirines, as, had the Gofpel never been y have been A renibel by the cayab The. P R EE. AS E. 7 Civil Magiftrate; or for feducing others from the Truth, when by the Magiffrate they are forbidden | fo to do; or propagating and divulging their per- | nicious Errors, to the -difturbance of the Civil | Peace. it §. IL 2. Againft this barbarous Deportment . iii towards our Fellow Chriftians, it may be farther | argued from the Example of our Saviour, and the Ml Deportment-of his Blefled Apoftles. For, i) 1. Our Saviour’s Miracles were not deftrucive i to Mankind, but beneficial to them, whereas he eine could, and, had he been of the fame Judgment with the Church of Rome, he fhould have exer- Hi cifed his Power to the Deftruction of thofe falfe . | | Prophets who deceived ‘many, Mat. xxiv, 11. and of ia thofe Scribes and Pharifees who did {fo vigoroufly op- i pofe the Propagation of the Gofpel; and who a- | {cribed his Power of working Miracles to Beelze- Matth. xij, . @ | _ bub, and by fo doing became guilty of the impar- *4-3?- an donable Sin. For what can be pretended for the Exercife of this Severity at prefent, which might ia not with Advantage have been then pretended ? | ‘What can be faid for doing this by humane Power, ; i which might not have been faid more plaufibly for inal doing it by divine Power ¢ Will you fay the Scribes ta and Pharifees did ignorantly oppofe the Gofpe/, and at therefore by our Lord’s Exampleare tobe forgiven, . that they were Objeéts of God’s Mercy, becaufe* Tim. 3. a they did it iguorantly in Unbelief, as well as Paul? ? | No doubt their Ignorance was as grofs as that | which they can reatonably obje& to us whom they call Hereticks, and theretore the Example of our Saviour's Prayer, Father forgive them, they know not what they do, and of God's Mercy to St, Paul, Ban more ftrongly plead for Mercy towards them, ” | whom without Mercy they deftroy. Were not Matth, 2¥, thofe blind Guides, who led their Followers into the =e ‘ ef ; 4 Pit, who made their WProfelytes ten times more the B 4 Children \ — Th PREFACE Matt. xvii. Children of Satan than themfelves, who neither would "313+ ~ enter into the Kingdom of God, nor fuffer other Men Lg 9 to enter, as fit Objects of our Lord’s Difpleafure ; as was Aufs, ahd Ferome of Prague, Archbifhop - Cranmer, Latimer and Ridley, of. the Difpleafure of the Church of Rome? Was not the Execution of Death from Heaven upon thefe violent Oppo- fers of the Truth, as likely to convert the Few or terrify the Enemies of the Go/pel, as is the burning, maffacring, tormenting of the Hereticks, to fright them from their Herefies ? Might not our Lord as well have called for his twelve Legions of Angels to deftroy the Scribes and Pharifees, as his pretended Vicar gathers Crufado’s to deftroy the FTereticks ? And might he not more plaufibly have pleaded Zeal for God and for Religion in his Cafe, than doth the Church of Rome in hers? But, not- withftanding all thefe Provocations and {pecious- ee Pretenfions, our Lord, “ intending that his Reli- on, ibid, z : p.12, gion fhould be propagated in human Ways, and * that Men fhould be drawn to the Profeffion of “it by the Bands of Love, andthe Cords of a a Man, by the gentle and peaceable Methods of Reafonand Perfuafion, gave no Example of “a furious Zeal and religious Rage againft thofe who defpifed his DoGrine. It feemed good to the Author of this Inftitution to compel no Man to it by temporal Punifhments; when he went about making Profelytes, he offered Vio- lence tono Man, only faid, Jf any Man will be my.Difciple, if any Man will come after me.. And when his Difciples were leaving him, he does not fet up an Jaquifition to torture and punifh them for their DefeCtion from the Faith, only Jotnvi, © fays, H47 ye alfo gv away?” x. (<9 ce «ec i<9 “ ee €¢ et eC §. IIT, The POR EFA C FE: 9 §. III. But to proceed to the Example and De- portment of thofe Apofiles by whom the Gofpel was firft Propagated, let us confider. 1. That in their days the Hereticks were as pernicious, the fale Prophets and Deceivers as dan- gerous, and fo as fit to be cut off, as were the: Hereticks, who have, and do thus fuffer in the Church of Rome. Our Saviour did foretel that they would deceive many, and, if it were poffible, even - the elett. St. Paul, That grievous Wolves fhould enter yy. 44. into the Church, uot {paring the flock; That men foould ng. 20, fpeak perverfe things, to draw away difciples after them; 29 30. That in the latter times fome fbould depart from the i Tim. 4. Faith, giving heed to feducing Spirits and dottrines of * Demous, freaking lyes in Hypocrify, &c. St. Peter, 2 Pet. 2: That there fbould be falfe Prophets amoung them who’ ?- fhould bring in damnable Herefies, even denying the Lord that bought them, by reafon of whom the way of truth {bould be evil {poken of : They declared concern- ing thefe Deceivers, That by good words and fair Rom. 16, Speeches they deceived the hearts of the fimple; ‘That 18. they bewitched them, that they foould not obey the truth; Cal. 3. 1- That they made them fall from grace, and rendred * fey 4 ~ Chrift unprofitable to them ; That their Doétrine did * aise fpread as a Gangreen, and overthrow the Faith of fome.vit. 5. rx: “That they fubverted whole houfes ; teaching things which they ought not, particularly, that Fezabel, calling her felf a Prophetefs, did pervert Chrift’s fervants, and teach them to commit whoredom, and eat things offered to Idols; That by means of thefe fale teachers, and Corrupters of the Truth, fome had already fwerved from the Faith, turning afide to vain jang- Tim. 1; lings, fome had made (bipwreck of the Faith, and that 19. they were in doubt of others; that they were jea-. Cor. 11: lous over them with a Godly jealoufie, and feared left 25 3h as the Serpent beguiled Eve through his fubtilty, fo their minds foould be corrupted from the fimplicity that is in Chrift. So that you fee, they had great reafon to | do Matt. 24. Rev.2,2.0. = Th PREFACE. do themfelves, and to advife the Rulers of the Church, Civil and. Sacred, in future Generations, to do all that was proper and fitting to bedone by Chriftians for the rooting up of thofe Tares, and the delivering the Fleck of Chri/t_ from their per- nicious Delufions. | 2. Confider that the Difciples of our Lord could have confounded. all thefe Hereticks, falfe Prophets and Deceivers; and by a .Word have fentenced them to, Death, as Peter in the cafe of Ananias and Saphira did, had they conceived this Method of proceeding fuitable to the Mind of God, the Rules of their Profeffion, and tending to the Edi- fication of the Church. For they were furnifhed 2 Cor.x. with a Power of working Miracles, the Weapons 50. of their Warfare were not carnal, but mighty through God, to the pulling down of Stroug-hold:, aud cafting down every thing that exalted it felf againft the Know- ledge of Chrift, and to revenge all Difobedience againft him ; they had a Power, given them by Chrif, 2 Cor. xii. » oie Navloumsn toufe Severity, provided that itwere 10. . See ; - on peut 2 for Edifiation, and not for Deftruttion, eZonpdv roy 13. romeo, to. take away, OY, t0 cut off the wicked Perfou from among them by the Spiritual Sword : The Kingdom of God preached by them, was not "in liord only, but ia Power, they had a Rod for thé Chaftifement. of. thofe -refragory Perfons on Clon > . Whom the Spirit of Meeknedfs could not prevail, CREP VOSA ad they could. give Men up to Satan for the De» firuétion of the Flep; bat yet we never find that they did ufe their) Power to infié& Death upon the Heretick or the Deceiver, or:that the Power of the Lord; which ..did\ attend upon their Centures, ever did thus. operate. But - on the contrary, the Fathers note, * that. th, — / fibacks nw r 7 7 CS \ X Oey tiducr te Zdlavd, wove cobuel]O- darn, wh ca ~ f. Se 4 " 5 I: ¥ / | I : o/ > r.3 \ \ > \ re \ ¢ r ~ aluyiis’ Gmosov ty ted “18C enciv 6 Osds, wat d oLuyite au- Apoftle ( Th PREFACE, 1“ ‘Apoftle fetteth Boundsto the Chaftifement of the Devil, permitting him to afflict the Body of the wicked Perfon, or the Heretick, with a Difeafe, or Boil, but not to take away his Life, as in the cafe of Fob. | 3. Confider, that thefe Apoftles, knowing, by the Spirit, that the Chriftian Faith would certainly prevail, and after a few Centuries would have the Favour and the Protection of the Civsd, Mag- firate, could, had-they thought itmeet, nave left, in thofe moft Sacred Books which they compofed. to be a Rule of Faith and Manners to all future Ages, fome DireGtions to the Civil Magiftrate for dealing with the Heretick, agreeable to the Decrees of Roman Councils ; for it is not to be fuppofed, that they either wanted Zeal for that Religion which they promoted with the Lofs of Life, and all things in this World defireable, to prompt them fo to do, or that they wanted Wifdom to know what was the beft and trueft Method of promoting, or of preferving that Religion which they had preach’d throughout the World. 4. Confider, thatthe Apofiles fhewed their Care and Zeal for Prefervation of the Church from the pernicious Doétrines and Delufions of thefe falfe ‘Teachers, by all other Ways which they judged proper for this End. For, 1. We find in their Epiftles frequent Exhor-, Cor, xvi, tations tothe Chri/tian to ftand faft in the Faith, 13. at to hold faft the Profef{ion of the Faith without wave- Heb. x.22, ‘ying, to hold faft the Form of found Wirds, to hold 5 pia faft the faithful Word as they had beew taught, againkt Titi. 9. all Oppofers, to be ftedfaf? in the Faith, to contend 1 Pet. v. 9, earneftly for the Faith, and to build up our felves in oo ren ac ere e rote; ©) ges dere Septet ape ide ea eis" ES Neer , Te piadly’ nerds ) es odcdes P gapds, obey bg, VoTw - witoy ri€y. Occum. in 1 Cot. 5. 5. Pp. 438. Gr, Theodoret. in locum. “Iva waste al7dy true Tovip@, n vOT@ Erepa5 Chry- foftem in locum. ar 2 The PREFACE. A&s xiv. our moft holy Faith, and that becaufe of certain Men fobn vig, SVePE i among them, who turned the Grace of God into 3. ' Lafcivioufnefs; to continue in the Faith,andin the Word 2 Tim. iit.of -Chrift, and in the things which they had learnt. Sy! 2. They gave all Chriftians notice of thefe falfe Teachers and Deceivers, that they might avoid them, and beware of their Delufious. Beware of falfe Prophets faith our Saviour, by their Works you fhall know them, Matth. vii 1s. See to it, faith he, Z have told you of them, Mark xiii. 23. Mark them, and avoid them, faith St. Paul, who caufe Divifions and Offences, contrary to the Dottrine which you have rveceived, Rom. xvi.17. Beware of Dogs, beware of evil Workers, beware of the Concifion, faith the fame Apofile, Phil. iii. 1. turn away from them, 2 Tim. iii. 5. beware left, being led away by the Error of the wicked, you fall from your own Stedfaftnefs, faith Pe- ter, 2 Pet. 1 17. 3 : °3. They frequently exhort the Rulers of the Church to take heed to their Flocks, and to be watch- ful to preferve them from thefe Wolves, A&s xx. 28, 31. to flop thetr Mouths, and to rebuke them fharply, ‘Tit. i, 11. 13. to reject, and toturu from them, 2'Tim. ii.§. Tit. v.10. And -our Lord, Chrift him- felf, rebukes the Church of Thyativa, for fuffering Jezabel to feduce his Servants. 4. They fometimes did deliver up to Satan thofle who made Shipwreck of the Faith, and who had overthrown the Faith of fome, as in the cafe of Ay- meneus and Alexander, 1 Tim. i. 19, 20. they de- clare that they were ready to revenge the Difobedience of the Seducers of the Church of Corinth, 2 Cor. x. 6. they wifbed them cut off whe troubled the Church, asin the cafe of the Galatians, Galiv,12. And that God would reward them according to their Yorks, asin the cafe of Alexander, 2 Tim. iv. 14. And yet, though in another Inftance, and for another Crime, they once infli@ed Death upon two Mem- | bers The Poh E F ACE, | i bers of the Church, yet did they never do it in the cafe of Herefy; but on the contrary, they de- clared their Power was given wot for Deftruétion, but Edification. | 2 Cor, x. 5. Confider that their miraculous Proceedings ~ againft Hereticks, had they thought fit to a& after the manner of the Churchof Rome, muft have been more convincing to the remaining Hereticks, and more effectual to preferve othersfrom the Infection of their Herefe, and for all other pious Ends, than human Punifhments can be fuppofed. to be, they being Demonftrations from Heaven of the Falfhood. of the Do@rine of the Heretick, and the Difplea- fure of the Lord againft it, they being done, ah Suvduse 7% Kuets, by the Power of the Lord, con- firming the Sentence of thefe Church Governors, muft be a Confirmation of the Juftice of that Sen- » tence. Whereas the Proceedings of the Church of Rome can have no fuch Effects, but rather tend to harden Perfons in their fuppofed Herefy, and fhew that they of Rome diftruft the Merits of that Caufe which cannot be maintained by any _ other Arguments but Fire and Faggot, Swords and Inquifition. That therefore the Apofiles de- clined this Method of proceeding, that they gave no Inftru€tions to future Ages to deal with Here- ticks in fuch a bloody Manner, is a convincing Demonftration, that they conceived fuch AGions were repugnant to Chriftianity, and to that Do- Grine which they preach’d. And truly, “ if 2” Tillot- “" Chriftianity can be contradicted, it is moft palpa- ~~” Pele bly and grofly done by thofe Men,who, inftead of ** fhewing all Meeknefs towards all Men, though “ foolifb and deceived, do by Inhuman Cruelties and “ Perfecutions, by barbarous Inquifitions, bloody — “ Maflacres, endeavour to extirpate all that dif © fer from them ; who, inftead ‘of inftrutting in Mecknefs thofe that oppofe themfelves, if God per- “ aduenture i ny iis The PREFACE adventure will give them Repentance to the Ac knowledgment of the Truth, convert them with Fire and, Faggot, and render it impoffible for them to repent ; who, inftead of chaftifing the “ Flefh, that the Soul may be faved in the Day of the “ Lord Fefusand labouring to recover them out of the Snare of Satan, give them up quick into: his Hands, their Bifbops being not afhamed to fay at the Condemnation of an Heretick, Fam committi- mus Animam tuam Diabol, We commit thy Soul - to the Devil. §. IV. Befides thefe, other Reafons have been ufed by our Divines againk this kind of Perfecution, and putting Hereticks to death, which, though they feem not to me fo convincing as the former Ar- ‘guments, yet were they ufed by the Ancient Fa- thers to that very Purpofe for which they were produced by our Writers, and fo deferve to be infifted on, at leaft to thew the full Agreement of the Aucient Fathers with us in this Point. And, Matt.13. 4. They plead. our Lords Command, who faith to aos Tay- his Servants, Gather not the Lares by themfelves, but lor’s Liber- let them both grow together tillthe Harveft; “ Where _ ty of Pro- “ the Enquiry will be, Firft, What is meant by phefys . © aves or The Childven of the wicked Oue; Whether Chap. 13. « p a OE ag Sas dgiecne erfons wicked only zz Re praéfica, or vitious in their Lives, or Men criminal or faulty ia Re intel- " leétual, perverfe in Judgment, and reprobate con- cerning the Faith, for one or other of thefe two muft be meant, but the former cannot be meant, © becaufeit would deftroy all Bodies politick, which cannot confift without Laws, nor Laws without = o9 € if Criminals were to be jet alone to the Day of * Judgment, Bodies politick muft ftand orfallat the ‘ Pleafure of wicked Men, and nothing Good could be protected, not Innocence itfelf ; nothing aque | a * Compulfion and the Power of the Sword; fo that | v) The PEE PACH be fecure but Violence and Tyranny; it follows then that the Perfons whom Chri/tiaus are forbid- “den here to root out of the Field, muft be Men faulty in another kind, in which the Go ofpel had not in * other places clearly eftablifh’d a compulfory Pow- er of this Nature: Since therefore in A Gtions pra- étically criminal, a Power of the Sword is permit- ted here, where it is denied, the’ Crime mutt be, not in things practically criminal, but intel- leétual, that is, in Matters properly heretical, “ And this Interpretation is confirmed by the ** Reafon of the Prohibition, which is this, lest we alfo pull up the Wheat with them, that is, “ lef we, By our. Miftake, deftroy thote Perfons who, notwithftan ding their Ignorance or Error in fome unneceflary Points of Faith , may be good Men; we being not fo able to difeern whether they err through Obftinacy or Perverfenefs, or only through Tenorance or Weakn efs, as we are to difcern the outward AGions of the vitiousPer- fon, which deferve to be punithed. tate For Explication of this Precept, it will be ne- ceflary to enquire, what it is 20 gather up thefe Tares ;. now Chrift himfelf informs us, that it isthe fame to gather up, and to root the Tares out of the Field, in which the Enemy had fown them, that Field is, faith our Saviour, the world, and therefore to root thefe’Tares out of this Field, is to deftroy them out of the World. “The Pro- “ hibition therefore lies againft the ufe of the “temporal Sword in cutting off thefe tai 4 Accordingly St. Chryfoftom concludes, * that Here- ticks are not to be cut off. Theop phy bat saeal the Place declares, ¢ that God permits uot Hereticks to * OU W Je AVOLPEY cuhe g]txov, &c. To. 2. pag.297. +‘O Oeis & ouyKwpe 7185 ep Janis EULA ee Lay evel i- CHEN Wa wn culmmrdgag, iG Tuuealcuar]ae x ot dinner. Theophyl. in locum. be 15 . 16 The PREFACE be confumed by Wars, left the Fuft fhould perifh with them. ‘The Obfervation of St. Auftin is this, that ** * our Lord, {peaking to his Servants, faith not, * in the Time of the Harveft I willfay toyou ; but ** I will fay to the Reapers, whence, faith he, we “ may learn that the Work of gathering the Taves “ to burn, belongs to other Minifters, and. that “no Son of the Church ought to conceive that “ Office doth belong to him. When the Ser- “ vant fees fo many Falfities of Herefies, he may * have a Defire, faith he, that fuch Men fhould * be taken out of the World, but then he con- ** fults the Juftice of God, whether he commands, “* or permits, or would have this to be the Du- “ tyof Men. Hence the Servants fay, Wilt thou “ that we gather up the Zares ? To whom he, “ who is Truth it felf, anfwers, That fuch Men “ are not to be taken out of the World, left “ whilft Men endeavour to kill the Bad, they * alfo kill the Good, or fuch perhaps as would. “ be fuch. But this would commodioufly be done “ when, at the End of the World, there remains. ‘ * Dicam, inquit, Mefforibus, unde intelligitur collisendorum — o Oo zizaniorum ad comburendum alia efle miniiteria, nec.quenquam Ecclefie filium, N.B. debere arbitrari ad fe hoc officium per- tinere, ----- poteft ei {uboriri voluntas, ut tales homines de rebus humanis auferat, fi aliquam temporis habeat facultatem, fed u- trum facere debeat, jufticiam Dei confulit, utrum hoc ei preci- piat vel permittat, & hoc officium eflé hominum velit, hinc eft quod Servi dicunt, Vis imus & colligimus. ea? quibus Veritas ipfa refpondet ----- non efle tales auferendos de hac vita né cum malos conatur interficere, bonos interficiat, quod forte futuri funt, ----- fed tunc opportuné fieri cum jam in fine non reftat veltempus commutand vite, vel perficiendi ad‘veritatem, cc. an forté ideo fimul eradicatur triticum cum auferuntur zizania, quia multa primo zizania funt, & poftea triticum fiunt, qui nifi patientéer, cum mali funt, tolerentur ad laudabilem permutatio- nem non perveniant, itaque fi evulfi fuerint, fimul eradicabitur & triticum, quod futuri eflent, fi eis parceretur. dugu/l. Queft. ex Maith. lib, un.cap. 12. To.4. p. 366, 367« 66 be ne The PREFACE, flo more Time for Change of Life: And per- haps, faith he, therefore the Wheat is rooted up with them when the Zares are taken away, be» caufe many are firft Zares, and afterwards Wheat, who, unlefs they are patiently born with when they are bad, come not to a laudable Change; and therefore, if they be plucked up, the Wheat will be plucked up with them, be caufe they would have been fuch had they been fpared.” Euthymius, onthe Place faith, “ That by the Harveft our Lord underftands the End of the World, and therefore commands his Ser-= vants that they fhould fuffer the Heretécks to live with them, zou ablatos quidem, fed feparatos, though feparated from them, it being likely that be fore that Time many of them may be converted. 2. It is urged by our Divines, “ "That when our Saviour went about to make Profelytes, he offered Violence to no Man, only he faid, If any Man wil/ be my Difciple, if any Man will come to me; and that when his Difciples were leaving him, he did not fet up an Inquifition to torture them for their Defeétion from the Faith, only faid, Will ye alfo go away?” Andthe fame, Argument is twice produced by St. Athanafius a= gainft the perfecuting Arians, “* The Devil, faith * Olgas 6 piv AldBorG-, tra_undey dandis Exes, op menenes x) Adkev|nelo eriBanvey udledoe Tas Sieas TW Me xoeveoy wary" 69, Sa]ip eres est woe ag Sid donew PSV A TIS Seana omlow ys ATA, % o SeAwy Gk [es web Tis, eeyouWvor } mers tnasoy bn Bid ek, AAG [.crAGy upeey TE % AbyeW, abvotZoy wor ad cron ws. vUUON, % aol yitlov piv datpxe), sxvivlor Fm un Serbian cucvor, dye ape, # yd Fioecw n Beacon ede dud sed|iw)av n drndee xellalysaradiau, card webol, x ouyBvrta. Athan. Epift. ad. folit. vitam agentes, p.830: 131. And p, 855, OzoreBeias wer iSioy un dvayndilev, dard webew, 4 yO 6 Kiee@ wr ds 8 Bral ouwuG-, diad Ti wesancioe Sides, EAcys wack pty, & Fis Stre driow ps EASY, TOs} ualnTeds, pn H ses Tt neve orerber, : C bts §.13.Nom. FR 6 x y ,! St — ? t Th PREFACE: he, becaufe he has no\T'ruth in him, invades the Doors of them who receive him with an Ax and Hatchet; our Saviour on the contrary is mild, and faith, If any Man will follow me, and be my Difciple; and when he comes: to any one, he doth not, offer Violence, but only knocks, and faith, Open, my Sifter, my “Spoufe: Andif they open, he enters, if not, ‘he departs, for Truth is not to be preached with the Sword and military Preparation, but by Counfel and Perfwafion. And again, our Lord himfelf not offering Violence, but giving’ place to human Choice, faid to all, If any Man will come after me; and to his Difciples, Wilk yealfo goaway? ‘This Herefy therefore, which is perfectly repugnant to Piety, what fhould it do, but that which is contrary to our Savi+ our?” ; §. V. The Reafons againft this Deportment towards Hereticks are alfo very cogent, but they ate fo incomparably managed by Dr. Taylor, in his immortal Book, ftiled The Liberty of Prophe- eying, that “tis not eafy to add any thing of mo~ gnent to them. I therefore only fhall take notice’ of one Paflage in him, viz. “ That it is one of 6c (a9 ee €¢ 6¢ (49 (<4 is 4 €¢ the Glories of Chriftianity, that it came in upon, the World with no other Force but that of Reafon and Demonftration of the Spirit; that towards the Perfons of Men ’twas always fulf of Meeknefs, Charity, Compliance, Tolerati- on, Condefcenfion and Forbearance, veftoring Perfons overtaken with an Error, i the Spirit of Meeknefs : Now ‘Things are beft preferved. by that which gives them their firft Being, and: which agrees beft with their ‘Temper and Con- ftitution; and it would be a mighty Difparage- ment to fo glorious an Inftitution, that in its’ Principle it fhould be merciful: and human, and in ee Th PREFACE, ti the Propagation of it fo inhuman ; and it would be improbable and unreafonable, that, © the Sword fhould be ufed in'the Perfwafion of & ec Lal the whole nothing like it: To do fo mayferve the End: of a temporal Prince, but never pro- * mote the Honour of Chrift’s Kingdom. _ §. VI. Moreover, this bloody, perfecuting ‘Temper, as it is contrary to Scripture, fo alfo doth it flatly contradi& the Principles and Praétice of the Antient Church, and of the Primitive Profeffors of the Chriftian Faith; it is repugnant to many Priz- ciples which then obtained amongft Chriftiaus. For" Inftance ; bee x. It was a Principle which generally obtained among Chriftiaus till the Days of Conftautine, and afterwards continued to be maintained by many Fathers of the Church, viz. “ 'That Men were to ** be left to their Freedom in Matters of Religion; © and not to be. compell’d by outward Punifh- * ments to the Profeffion of it. * This, Saith “« Tertullian, is the natural Right of all Men, to ** worfhip what they think fit. It is no Bufinefs “* of Religion to compel Men to Religion; for ** that, faith be, muft be embraced willingly, and * not of Foree. Confider, faith the fame 'Tertul- ** tian, whether this do not add to your Irreligi- on, to forbid the Freedom of Religion, and in= ** terdi@ the Choice of a Deity, that I may not * worfhip whom I will; but muft be compell’d to worfhip whoni I would not: * Humani juris, & naturalis poteftatis eft, unicuiqne quod putaverit colere, --- fed néc. Religionis eft cogere Religionem, que fponté fufcipi debeat, non vi. Tertull. ad Scap. cap. 2. . Videte, né hoc ad irreligiofitatis elogium concurrat, adimere li- bertatem Religionis, & interdicere optionem Divinitatis, ut non liceat mihi colere quem velim, fed cogar colere quem nolim. Apol. cap, 24. iy j ec *& , sand oi 4 ry “4 Whe ag one Propofition, and yet in the Perfiwafion of: 206 ee? the P REF ACE, —%& © Who may impofe upon me, fatth Laan tius, a Neceffity either of worthipping what E I would not, or of not worfhipping what I would? What have we farther tele, if another's Luft may extort from us that which ought to be done freely? here is here no need of Force or Injury, faith he, for Religion cannot be compelld, you muft ufe Words, not Stripes “ to make Menwilling. Why therefore are Men * cruel, that whilft they endeavour to diminifh, they may augment their Folly ? Torments and Piety extreamly differ; nor can Religion con- fift with Force, or Juftice be conjoin’d with Cruelty. For nothing is fo voluntary as Reli- gion, in which, if the Mind of the Sacrificer , be averfe, the Religion is loft, and none at weal. * + “ The Epiftles of the Arians, faith Hilary; § what do they do, but deprecate the Liberty of asce tamer s a * Quis imponat mihi neceffitatem vel colendi quod nolim, vel quod velim non colendi? Quid jam nobis ulterius relinqui- tur, fi etiam hoc, quod voluntate fieri oportet, libido extorque- at aliena? Lattant. 1. 4.. cap.13, @ ¢. 19. Non eft opus vi & injuria; quia Religio cogi non poteft, verbis potius quam,ver- beribus res agenda eft, ut fit voluntas --- Quid ergo fzviunt ? Ut\ftultitiam fuam dum minuere volunt, augeant? Longé di- verfa funt carnificina & pietas, nec poteft aut. veritas cum Vi, aut juftitia cum crudelitate conjungi. Nihil eft enim tam volun- tarium quam Religio, in qua fi animus Sacrificantis averfus eft, jam fublata, jam nulla: eft. * |, + Quid aliud his literis quim: libertatem fidei, & contagi- onem Ariani nominis deprecaiitur, orantque vincula, carceres, tribunalia, gc, Deus cognitionem fui docuit, potiis quam ex- egit, & operationum coeleftium “admiratione preceptis fuis con- cilians auctoritatem, coaétam confitendi fe afpernatus ef volun- tatem, fi ad fidem veram iftiufmodi vis adhiberetur, Epifcopa- lis doGtrina obviam pergeret, dicerétque, Deus univerfitatis eft, obfequio-non eget neceflario, non requirit coactam confeffionem, mon fallendus eft, fed promerendus, fimplicitate quzerendus:. eff, eonfeflione difcendus eft, charitate amandus eft, timore vene- zandus eft, voluntatis probitate retinendus eft: At verd quid. iftud quod Sacerdotes: timere’ Deum vinculis.coguntur,, poenis juben-’ “ Faith, The PREFACE, — “ Faith, and beg for Bonds, and Prifons, and * ‘Tribunals, and all that is pernicious ; where= as God rather taught, than exacted the Know~ ledge of himfelf, and afcertaining the Authe- rity of hisCommands by Works of Power, de- {pifed all compell’d Confeffion of himfelf. If * fuch Force fhould be ufed to compel your * Faith, (faith he to the Aviaus) * the Epifcopal 2 Doéirine would oppofe it, and would fay, God . is the God of the whole World, he needs no 4 compelld Obedience, nor requires any fuch Z Confeffion of him ;- he is not to be deceived, ,, but well-pleafed. God is to be fought avith i Simplicity, learnt by Confeffion, loved by Cha- rity, worfhipp d by Fear, retained by Probity of Will ; whence it is (therefore) that Priefts “ are compell’d by Bands, and commanded by Punifhment to fear God? That they are there- fore imprifoned, Oc. ‘Therefore do ye labour and rule the Commonwealth with falutary Coun- cils, faith he to the Emperour,. that all under your Government may enjoy the fweeteft Li- berty, there is no other way to compofe our Troubles; let (then) thy Lenity permit the “ People to hear them teaching whom they would * hear, whom they think meet, whom they Suchufe.” * | 2. [hey alfo thought it an indecent and un- worthy ‘Thing to call in the Secular Arm for the affiftance of Religion, and for the Punifhment of ec <4 ec ce ce tur ?» Sacerdotes carceribus continentur, ec. Hilar. id, ad Gone ftantium Auguftum, pag. 338, 339, 340. we * Idcirco laboratis & falutaribus confiliis Rempublicam regitis, ---- ut omnes quibus imperatis dulciffima libertate potiantur, Non alii ratione que turbata funt componi, que divulfa fung coerceri poffunt, --- perntittat lenitas tua popu ut quos volur erunt, quos putaveriat, quos elegerint, audiant docentes, Pag. 8 339° G3 Errors 22 \ Te PREE ACE. Errors in Religion, or Affronts offered by them to the Deity. St. Hilary, in his Book againft Auxentius of Milan, reprefents them who did this, not as the Bifhops of Chriff, but the Servants of Auicrif. “ And * firft, faith he, we ought * to pity the Labour of our Age, and groan at * the fond Opinions of the prefent ‘Times, m which Men think to defend God by Men, and ** labour to preferve the Church of Chrift by Secu- © Jar Ambition. 1 befeech you Bifhops, who con- ** ceive your felves to be fo, What Suffrages did ** the Apoftles ufe in Preaching of the Gofpel? f° And by what Powers were they affifted when, *© Preaching Chrift, they converted the Heathen © World from Idols to God? Did they affume. to themfelves any Authority from the Palace, ** when they fang Hymns to God in Prifon? Did ** Paul gather a Church to Chrift by the King’s * Edi&, who was himfelf a Spectacle in the The-~ * atre? Did he defend himfeif by the Protection * Ac primum mifereri licet noftre statis laborem, & pre- fentium temporum ftultas opiniones congemifcere, quibus pa- trocinari Deo humana creduntur, & ad tuendam Chrifti Eecle- fiam ambitione fecuiari laboratur. Oro vos, Epifcopi,, qui hoc vos effe creditis, quibufnam fuffragiis ad preedicandum Evan- gelium Apoftoli wf funt ? Quibus adjuti Poteftatibus Chriftum preedicaverunt, gentéfque feré omnes ex Idolis ad Deum tran- ftulerunt2 Anne aliquam fibi affumebant é Palatio dignitatem, hymnum Deo in carcere, inter catenas & flagella cantantes ? EdiGtifque Regis Paulus Chrifto Ecclefiam congregabat? Nero- ne fe, credo, aut Vefpajiano, patrocinantibus, tuebatur, quorum in-nos odiis confeflio divine-predicationis efforuit ? At nunc, proh dolor! divinam fidem fuffragia terrena commendant, in- op{que virtutis fue Chriftus, dum ambitio nomini fuo cencilia- tur, arguitur. Terret exiliis & carceribus Ecclefia, credique fibj: cogit, que exiliis 8& carceribus credita eft, pendet a dignatione Communicantium, que perfequentium eft confecrata terrére, fugat Sacerdotes, qua fugatis eft Sacerdotibus propagata, diligt fefe gloviatur 4 mundo, que Chrifti effe non potuit, nifi eam mundus odifiet, Idem Epift. ad Auxentium, p. 347. ; © of The wee EF ACE. of Nero, or Vefpafian, by whofe Hatred againft -“ vis the Preaching of our Faith then flourifhed ? But now, which is to belamented, earthly Suffra- _“* ses commend divine Faith, and Chri is repre- _* fented as deftitute of his Power, whilft the Fa- “© your of Men is purchafed in his Caufe. The “* Church terrifies by Exiles and Prifons; ‘the compels Belief, which was believed in Exiles _ “and Prifons; fhe which was confecrated by the Terror of Perfecutors, depends upon the Fayour of them who communicate with her; fhe puts to flight Priefts, which was propaga- “tes ted by Priefts put to flight; fhe glories that fhe is beloved by the World, which could not “ be the Church of Chrift, if the World did net hate her. | The Plea of Heathens for their Cruelty againft the Chriftians was to this effet, That they did pu- nifb Chriftians, to revenge the Injuries done by their Faith and Dottrines to their Gods. “This, fay the Antient Fathers, is a ridiculous and abfurd Me- thod of Proceeding, and you ought rather to Jeave the Sacrilegions and Impious Tranfgreflors of their Law, to the Vengeance of your Gods. For, * “ If your Deities have any Power, faith * St. Cyprian, \et them rife up, and_ vindicate themfelves, and by their Majefty defend them- felves; for what can they do for thofe that worfhip them, who cannot vindicate themfelves from thofe who do not worfhip them?” f Is it fo, faith Armbius, that the Gods defire the Pe oe a ene fey en rer een * Si quid diis tuis numinis & poteftatis eft, ipfi in ultionem fuam furgant, ipfi fe fua majeftate defendant; aut quid preeftare colentibus poffunt, qui fe de now colentibus vindicare non pol- funt? Cyprian. ad Demetr.§.12. + Ergo humana patrocinia dii querunt? & nifi veftra fuerint affertione protecti, idonei non funt ipfi qui propulfare, defendere fuas valcant contumelias. Arnod. 1.1. p. 11. C 4 ' Prd: “A “a A AA 4 24 The PREFACE. * Protection of Men? Are they not able without * your aflerting of their Caufe, to defend them- felves, and to repel the Calumnies of us Chrifti- ans?” * “ When the Heathens punifh the Sa- crilegious, faith Lattantius, they diftruft the Pow- er of their Gods, for if they think they can do any thing, why do they not leave them to exe- cute their own Vengeance on fuch Perfons? 3. Another Principle, though not fo genes ‘ally embraced, yet taught by many eminent Af “, fertors of the Chriftian Faith, was fundamentally yepugnant to this cruel Butchery, viz. That their Religion did not permit them to kill, or, even to be~ hold the fhedding human Blood. It was obje&ed to them by the Heathens, that in their Meetings they urthered little Children, and did feaft upon their Flefh and Blood. This, fay the Fathers, is a thing “impoffible, becaufe the Chriftian Faith doth not allow of Murther, or Shedding human Blood.’ t * We are fo far from Killing Men, faith Minu- * cius, that ’tis not lawful for us to behold Man- * flaughter.? || * Can any Man, faith Athenago- * vas, objec to them that they kill Men, who, as “ they know, dare not fee a Perfon juftly flain??” £ ** Tr is in no Cafe lawful to deftroy Men, Fc ARNE T i FRA A A BAAN * Cim puniunt deprehenfos in Sacrilegio, ipfi de deorum fu- ,orum poteftate difidunt, cur enim illis non relinquunt ulcifcen- di fui locum, fi cos coffe aliquid arbitramur? Lad. 1.2. ¢.4. + Nobis Homicidium nee videre fas, nec audire. Min. p.34. UW Ous 99 iozow 8S id dy, nav Sinasws ovdboulvoy, ‘0 vowlas, térav Tis dv naTemo Hn avd esoovicy, i dvOpomo~ Boetar. Athenag. Legat. p. 38. : ** Ergo fi Homicidium facere nullo modo licet, nec interefle ~ -omnino conceditur, né Con{cientiam perfundat ullus cruor, Lac, 1.6,c.20. In hoc Dei precepto nullam prorfus exceptionem fierieportet, quin occidere hominem fit femper nefas, quem Deus fanctum animal effe voluit, Idid. Neque accufare quenquam cri- mine capitali jufto licebit, quia nihil ‘diftat utrumne ferro, an FEFbe.potius, occilio ipfa prohibetur, [did. . | * faich the RR E PAC E, there is no Exception from this Precept, for it 1s always a Wickednefs to kill that Man whom God hath made Sacred. A juft Man therefore will accufe no Man of a capital Crime, it being all one to kill Men with our Words or with our Swords.’ ‘ The Servant of the Lord, faith * Tertullian, may not judge in capital Caufes, he may not condemn as a Judge or a Law- maker; he may bind, imprifon, torture no Man. Will he, who doth not revenge his own Injuries, infi@ on others Bonds, Prifons, ‘Tor- ments, Punifhments?’® ‘ If Chriftian Religion, faith + Ovigen, had received its Rife from Se- dition, as Celfus’ faith, furely their Legiflator would not have forbid them to kill Men, teach- ing, that Aion was unjuft which his Difciples A AN AA KH A aon a KR AAA A en A 26. 52. for he perceived it unbecoming his di- vine Laws, any way to yield to the Death of a Man; nor would the Chriftians, had they had their Beginning from Sedition, admitted fuch PSA. BAA AEA SAN * Fidelis neque judicet de capite alicujus, vel pydore, neque damnet, neque predamnet ; neminem vinciat, neminem reclu- dat aut torqueat, Tertul. de Idololat. cap. 1% &19 Et prelio operabitur flius pacis, cui nec litigare conveniet? Et vincula, & carcerem, & tormenta, & fupplicia adminiftrabit, nec fuarum ultor injuriarum ? De Coron, cap. 11. : + Et sdous lw # cusdozws yesstavois Tids--=-- BL aye youositns xestavay wd/|y avapeow advIpars druyoode, paaele Macao @) MPdcnov tixd] vyIodrs ToAune FS guts adn, xnav &dindral@- 2néwG@- 1 —-- 2 P wpeweav iyato tT) WStw Ew7s vouobecia TOcusyacel srotay Simele avbpemrs avaipeory, Za” dv yertstavol ol Ym sarews aprauWor, Tes tah ToTeTOY spss TEITHKAY|O VoUEs IY WY as BesBaTa yay dvaspaen, adrois eyhyvero, unde were dudvads, obol]’ nay Tes Sucnoy]as, Orig, contra Celfum, |. 3.p. 115. : } faith Laétantius, or to be prefent where they - fuffer, left the Blood ftain the Confcience ; did attempt upon the moft wicked Perfon, Mat.- mild Laws as give them up to be flain like . ; neEepy 25 a 26 \ Th PREFACE, * Sheep, and will not fuffer them to help them= € {elves againft their Perfecutors, or to repel In- £ juries. Let then our Adverfaries judge whether thefe Principles can be confittent with the Doétrines of » . their general Councils, “and. with their Pradtice of burning and deftroying all whom they call Here- ticks, and binding Chriflian Magiftrates to do fo? Whether thefe Fathers do not exprefly teach, that their Proceedings againft Hereticks are irreligious, énconfiftent with Religion aud Fuftice, oppofite to the Epifcopal Doétrine, ridiculous, abjurd, and Matters of gus? Lamentation? Whether they do not fay, that ‘their Severity in this kind 1s a Convittion of their Folly, and that they, by promoting it, do act not bike Chrift’s Bifbops, but thé Servants of AutichrigZ ? Whethey they, whe thought that Men were io be left to their Freedom in Matters of Religion, aud not » to be compell’d by corporal Punifbments to the Profeffion of it, would have approved of the compuliory Decrees of Roman Councils? Whether they, who thought it unworthy of the Chrifizan to call the Secular Arm to their Affiftance, were of their Religion, who by Oaths and Excomn unications, and other grievous Penalties, oblige the Magi- flrate to perfecute ? Whether they, who thought ‘at. utterly unlawful, to fhed human Blood, be- lieved that Chriftianity allowed the Murthering of Hereticks, or could approve thofe fancuinary Laws which they have executed throughout all Aegzous of the World, where their Religion hath prevail- ed, deftroying many hundred thoufand Souls qnly for keeping a good Confcience ? | "> §. VIE. Moreover, this Method of Extermina- ting Hereticks is condemn’d exprefly by the Holy Fathers, and reprefented as a Practice fit only for the Heathen and the Heretick, but’ moft unworthy of any Orthodox Profeffw of Chriftianity, ° We . : may 7 Ths Pane Pac: FE, may hate them that hate God, faith the * Iuterpolator of Ignatius, but we muft not beat or perfecute them, as do the Gentiles which know not God. We muft feparate from them, and. admonifh them, if haply they will hear and reft fatisfied, for our God is a Lover of Mankind, and would have all Men to be faved, and come to the Knowledge of the Truth; on which Account, he caufeth his Sun to rife upon the evil and the good, and rains upon the juft and 0. ACA SR Oe Oe imitate this his Goodnefs, he faith, Be you per- fe& as your heavenly Father is perfe&:° This is there fpoken concerning Schifmaticks, falfe Preach- ers, Men of falfe Opinions, Foxes, and Corrupters of the Vine, and therefore certainly of Hereticks. f Lattantius faith thus, ‘ Religion is to be defend © ed, not by killing, but by dying for it, not by © Cruelty, but by Patience; fo good Men do de- © fend it: But wicked Men, by Cruelty and Mur- * ther. If you go about, faith he, to defend Re- £ ligion by Blood and Torments, you do not defend, * but pollute and violate it- . ; The Hely Synod of Alexandiia, confifting of the Bifhops of Afgypt, Thebes, Lybia, and Pentapolis, lament the Practice of the Arviaus, who had di- rected an accufatory Epiftle to the Empevors, which ftirr’d them up to infli& Death, or at the leaf. ATO AKA NN K Tes ulosvlas ty + Osdy wsody yon,--—-—-8 wee Hy TUT ew apres n diene, xalas ra tovn Ta pd Dora + Kvesoy x Oedy, daar? enbers wey nye H ywelen, vx apt, &c. Pleudo-Ignat. Epift. ad Philadelph. Ed.UMf. p. 95. ~ + Defendenda eft Religio, non occidendo, fed moriendo, non fevitid, fed patientia, ------illa enim malorum funt, hxc bono- rum, & necefle eft bonum in Religione verfari, non malum, nam fi fanguine, fi tormentis, fi malo Religionem defendere ve- lis, jam non defendetur illa, fed\polluetur, atque violabitur, Lad. Ey ©. 20 Bauifbment the unjuft; and, being defirous that we fhould 28 Pee ROE EA CE, Banifbment upon Athanafius, * ° This, fay they; “is juft Matter of Lamentation, thefe being “Works fo averfe from Bifhops, who fhould teach others the way of Juftice, that even the meaneft Chriftians, and {fcarcely Heathens, would be guilty of them; and this the Confcience of you Catholick Bifhops throughout the World, to whom we write, very well knows. Athanafius, having declared how the Arians 4pake thus to Conftantius the Emperor, + ‘© Thou * feeft how all Men defert us, few remaining, * therefore begin a Perfecution, that we be not * deferted by thofe few:° And fpeaking of the Influence this Perfecution had upon fome fearful Bifhops, faith thus, ‘ If it were unbecoming Bi- * fhops to change their Gpinion out of Fear, yet © was it far worfe for them to compel Men un- “ willingly to change their Judgments, and an * Evidence that they diftrufted: their own Caufe ; ‘this, faith be, is to ad like the Devil, and un- * OU Ta Tap ASavaciz, drAad td 7op aw yop. ehupedeu yen, wace an smsoan ev daaro wt weds Seveloy sed, % oovdiew omyelucw, edv ouyywparc, % Boteay eloeisss Taba OTe pyndn Ltrav yousrevay bya, anavios } % edvinev, unTiye emoxoray Sond/lov, % Tes aranss Th Mums Midacneay, coca, vie Fw Xese cuncdSucw, yyéueda. Apud Athanaf. Apol. ad Imperat. Con- ftant. p. 723. “+ “Oeds retvlas SmosdiJas cdo? il, brtyor Aorrdy Soo AelaSuuer, &pkas Atoyew. bret my wacg. HW satyov dorius- Sa, 0) whvousy epnuror, Athanaf. Epift, ad Solitariam vitam a- geutes, p. 81g. Ei x, daperis 70 dams om TéTols oobndiy> ‘Jes tTweds Fl emonoray psTasiQus, dAdd UaAdov czrpe= misteoy, x ¢ Sappsyrov ois werisHnagt, 7 Pratedar, Py dvayudley Tes un BerowWwee, bras 6 uty AreBoaG-, &c, Tie sv THde BWIe Bagirtos o63Q-3 it Tole oTupSsala ey nO wi ltatyey 7) TtAQ- eLoewrudy tyes 4 Sdvaroy;-—+ ams } F AGyoy ux tyov ps] e&uctae wedrfas BrtCelas, wadaysn rar Sst 4 eeovuris aw vx tsi kale Osdn, aan g/)owriva, pag. 830, 831. like ' The Pa BOF ACR, * jike our Saviour, who never ufed Force, but © Perfwafion only, for the Truth muft not be * taught by Swords, and Weapons, and Soldiers * but “by Perfwafion and Confultation: Now what © Perfwafion is there where there is Fear of the ; King: 2 WhatConfultation, where he that con- * tradi@ts muft’ fuffer Banifhment or Death 2--- by this Compulfion it ee faith he, that their © Wifdom is not according to God, but meerly ‘human: As for other Pera Vaiih he, they * being convinced by Demonftrations,. are filent, “and do nothing but blufh at their ConviGion ; * but this new and execrable Herefy of the Arians, * when it is overthrown by Reafon, when by © Truth it is put to fhame, it endeavours to draw * them by Force, Stripes and Imprifonments, © whom it could not perfuade by Words, and fo “doth manifeft it felf to be nothing lefs than * Pious; for it is the Property of true Religion * not to compel, but to perfuade, as we have faid ~ already : :---For our Lord himfelf, not offering * Violence, but giving place to human Choice, _faid to all, If any Man will come after me; and * to his Ditciples, Will ye. alfo go away? this _ Herefy therefore which is perfettly repugnant * to Piety, what fhould it do but that which is “contrary to our Saviour 2” ‘'There are fome * things ee which we muft fight valiantly, faith ed x Kes ab ve. dros cups 4065 bArsy x bho a Sad i= 9- GN um ants, 7 ahd cias TOTS, widen mAtoy # ops ope TLS bray x05, H 2 ven x putaes Telev eupeats oTay ava] egain T0845 Aoyoss orev UT aris > aAneaas al Kewdag a. 7207, Aotmay Si pai DeDwyiflea Tega L Aayors, TE res TH Bia, ny Tanyas, i) Peo .d]netoss EARNED LAX EPC, yroeitsae caw) bah x ; tras By; rey |e annoy oo H SeomeBis: SsoreBetes vey ~ Sv, &e,. ew7n j.2 mavlnaas &rrdieia F SeoceBeias, Th Toray ontla exoly n evarlia 7 Ze]ip@s Athan, ibid. p. 855. Gregory ‘oa —— The PREF AC 8 © * Gregory Nazianzen, viz. With Reafons,. not * with Arms, for to lift up our Hands againft *them (that is againf? Hereticks) is wholly con- ‘trary to our Profeffion, and muft be left to * them who hate us, Saint Chryfoftom, in his Expofition of the Para- ble of the Zares, {peaks thus, ¢ ‘ Wherefore doth * Chrift introduce his Servants, faying, Wilt thou | * that we pluck up the Tares? his Anfwer is, That “he might tell them that it was unlawful to cut “them off. They permit not themfelves, faith, * he, to do this, but they expeé the Sentence of “their Lord, faying, Wilt thou have it done? * Now he forbids them, ‘faying, left you root up “the Wheat togetlier with them; and this hé * faid, forbidding Wars, and Blood, and Slaugh- “ters to be madé; for ‘tis not lawful to cur of * the Heretick, though he is like to bring an ir- " reconcileable War upon Earth. Again, by thefe © Words, Left you root up, he either faith, that *“Yotp 3 Tlyey x) TOAEUN COV CUSUULOS, AoTyInas, AA \ CY irailinas, 7 Wy yEers advlepew, Tar|erds, tw F n- péliegs enaiis, 0 701s usotow nds Smoern'|¢oy, Orat.tertia pro Pace; p.220, 221, + Tiv@ 4 eveney dodye Tes Suaus Abyorlas yeywne fOvov s ive earn OTe d SE aveupew abTis* - % ~O EavTols om- Tero, dAAd Te dearors F ywaulu dvapdsrt, Asyorles Séares; Ti ev 6 dearbtus 3 nwa, Adyov iToTE emerCdan- Te dud altos F oT TaV, GTO} EAsys KOAVOY TOAg BS vlVE- MN, H aicla, 0 ogatyeds, 9 DG dveupay cipd]iney, ewer Torsu.G- aerovdG eis F oinsuwhy eusragy ciodyea, --Dgc Ge un cneCdoure aya adrors + citov, 0 G86 Qnol Bre ef PAAAOITE niVEW O@Ad, X KelaTedT ew Te5 ciog|inrds, dvdyun Morass x TH arylov ouyndlaldarcax, note dm anrW ay CiCaviay Torass ends pelaldargen, x yivedy obrov, ay Tolvun, Tecrabovles cauTes, cnerCadou]e, Aupatveds To LEA Aov]e vive, ate, ts eyxwce pilaCarnren, Hy Yeveden Beatiss, cyerpsvles, ¢ Tolvun xclevew aspeTlnss, Xy UMSo- f 5 Re | ’ c) na >¢ , \ nS 7 x pilev, © duxnbtolev ada F rappuciay x Tas cwdd'ss, % Pik aod ads Siarahew Korvels car avarpers 4 Kklagoas] ew. HM, LOCURT. if | The PREFACE. * if you go about to wage War, and flay the He~ *vetick, it will neceflarily happen that you will € deftroy many of the Saints with them, or that * it may fo happen that many of the Tares may * be converted, and become Wheat; if therefore “* you prevent their being fo, by reoting them up, * you prejudice the future Wheat, by taking them *them away, who may be changed and become “better. Chrift heré forbids us not to flop their, * Mouths; reftrain and hinder their Boldnefs of © Difcourfe, diffolve their Synods and Confedera- * cies; but he forbids us to Kill, and cut them * off” In his Homily againft Anathema’s, he per- mits us to * anathematize thé Herefy, but com- inands us by all means to fpare' the Heretickh: faith he, The Man remain’ contentious, and will not be reclaim’d, do thou only teftify againft him with Long-fuffering and Goodnefs, that thy Fudge vequire not bis Life at thy baud, hate him nots perfecute hint HOt. Saint Aufin vehemently condemns the infli@- ing capital Punifhments upon Hereticks, and faitlr that all good Chriffiaus did agree with *him i that matter. For when Crefcovius had obje&ted to’ the Orthodox, that they were inftrumental to pro- éure the Death of three Douatifis, St. Auftin an- fwers, that f ©“ No good Man in the Carholich k Teds per aipicas Sriasyyor, x) dreBaraoy, ed evt 3 sitov OW aieflinay teiTly énilipten mescnyey. Tom. 6. P-441. Ta Papdlind Soypdla dvatevaliCev yp, rare } caida dySearay mosdas- -p.443. Bit ui Bered, car” eu.idies o1rovandv---Sieucé]upe movoy ueTa waneosuubess xpusoTn]@-, ive wi F Luybsd cuts enlaricn ce eles os o Kets, pag. 441. lin. 31. &c. + Nullis tamen bonis in Ecclefia Catholica hee placet, i uf gue ad mortem in quenquam, licet-hereticum, feviatur, neque vero fi longé é morte cujuflibet moleftiis libido ulcifcendi ma~ lum pro malo retribuat, approbamaus; multo amplius deteftant- #0 5 ici ani i ge fe * Teor REF A CE. j © Church allowed the punifhing of Hereticks with © Death; and if the Luft of Revenge in any © Perfon doth render evil for evil, we do not ap- “prove of them, though their Punifhments be much lefs than Death; much more do we de- © teft the robbing any of their private Goods, or “taking away what belongs to them, though this be done for the procuring Unity: All thefe ‘things difpleafe good Men, they forbid, they ry *hinder them as much as they can, judging “them not laudable, but damnable. In his Book De fide © -operibus, he complains, that, || ‘ Some “ confidering the Precepts of Severity by which “we are commanded to correc the Unquiet, to “look upon the Coxtemmer of the Church as an “ Heathen, to feparate the fcandalixing Member from the Body, do fo difturb the Church's Peace, “that they endeavour, before the time, to pluck ‘up the Lares, and, being blinded with this Er- “yor, are rather feparated themfelves from the € Unity of Chrift’” Befides thefe-Paflages, he hath four feveral Epiftles writ upon this very Subje&; p Pp y ject; viz, the 127th to Donatus, Proconful of Africa ; the 158th, rs 9th, to Marcellinus the Tribune; the. 160th to Apringius ; in which we may obferve, er es, fiex hac occafione, velut pro unitate conandi, concupita quis auferat aliena---heee omnia difplicent nobis, & ea prohibent, & cohibent quantum poffunt, quantum autem non poffunt, ferunt: &, ficut dixi, pro pace laudabiliter tolerant, non ca laudabilia, fed damnabilia judicantes. Auguit. contra Crefcon. Grammat. 1. 3. cap. £0. 11 Quidam intuentes precepta Severitatis quibus admonemur corripere inquictos, ut Ethnicum habere Ecclefiee Contempto- rem, a compage corporis membrum quod {candilizat avellere, ita perturbant Ecclefiz pacem ut conentur ante tempus feparare zizania, atque hoc errore cxcati, ipfi potius 4 Chrifti unitate {c- parentur. Auguft, De fide g& operibus, cap. 4. 1. The Th PREFACE. x. The thing which he moft earneftly requefts, viz. * *'That the Hereticks may not be Kill’d, ’ that they may be fo corrected as not to be * cut off, Ep.127. that * They may not be pun-. * ifhed with Death, Ep.i58. that ‘ The Sword * of Juftice might not fhed their Blood, Ep. i60. 2. Obferve the Importunity with which he ur- geth his Requeft, defiving, admonifbing, interceed- ang, Ep. 160. Yea, t+ * befeeching them by the “Name of Chrif7, not to infli& this Punifhment “upon them, Ep.127. And by thé Mercies of * Chrift Fefus, that they would neither do it; nor “permit it to be done, Ep. 139, 160.’ Declaring his great Solicitude for the Prevention of it, Ep. 159. And profeffing that * THe Orthodox had *yather dye themfelves, than that this Punifh- © ment fhould be infli&ed on the Hereticks? 3. Obferve the Perfons for whom he thus pa- thetically intercedes, viz. the Civcumcellians, who cruelly had fhed the Blood of Catholicks, and had confefs’d before’ thefe very Magiftrates, that ‘ they © had killed * Reftitutus, a Catholick Presbyter ; put * out theEye, and cut off the Finger of Inuocentius, * Vos rogamus ne occidantur. Sic eorum -peccata compefce, ut fint quos poeniteat peccafle, Ep.127. Poena fane illorum, uamvis de tantis {celeribus confeflorum, Rogo te, ut preter fipcliaiehe mortis fit, Ep.158. Tu ab eorum fanguine, etiam, propter Chriftum, juridictlm gladium cohibe, Ep. 160. + Quod te per Jefum Chriftum, ne facias, obfecramus, Ep. 127. Obteftor fidem tuam quam. habes in Chrifto, per ipfius Domini Chrifti mifericordiam, ut hoc nec facias, nec fieri om- nino permittas, Ep. 159. Per. mifericordiam Chrifti obfecro, Ep.160. Neceflitate nobis impa@ta & indi&4, ut etiam occidi ab iis eligamus; quam eos occidendos veftris judiciis ingeramus, Ep.127. * Comperi plurimos eorum de homicidio quod in Reflitutum Catholicum Presbyterum commiferunt, & de cade Inuocentit al- terius Catholici Presbyteri, atque de Oculs ejus effoflo, & de Di- gito prexcifo fuille confeflos, Ep. 159, 160. notheF 33 Seta Th PREFACE: € another Presbyter, Epift. 159, 160. ‘they there- © fore had deferved Death as Murtherers, if not as Hereticks. ie 4. Obferve the Reafons which moved him and others to be thus importunate, and with fuch Paf- fion to entreat thefe Hereticks might not be punith~ ed with Death, viz. 1. {| ‘ That they might not € feem to be forgetful of Chrit's.Command, to “jove their Enemies, and to pray for them, Ep. 127. 2. * © Becaufe this was that, Milduefs which became Carholicks, and which the Rules of Chriftianity required from them, commanding them not only to be gewtle, but to make known their Lenity to all, Ep.158, 159. 3. 1 Becaufe the Perfon who inflids, and the Church which permits thefe Punifhments to be inflicted, would both have caufe to fear the Judgments of God for this Cruelty. 4. * Becaufe it was againft their Confcience to allow of fuch Deportment towards thefe Men, Ep. 158,100. 5. + Becaufe they defired that thefe Hereticks and Schifma- ticks might not inevitably perifh, but might have ‘Time to repent of their Sins, Ep. 127. 6. * © Becaufe this harfh Proceeding would deter the € he « ¢ ¢ € € rs rd € € © € € ¢ + Ne oblivifcamur quid nobis preceperit, pro cujus veritate ac nomine patimur, qui diligimus inimicos noftros, & oramus pro eis, Ep.127. { * Non fuffecit Apoftolo monere ut manfuetudinem fervare- mus, fed ut eam notam omnibus fa¢eremus, Ep. 159.7 + Time ergo nobifcum judicium Dei Patris, & commenda manfuetudinem Matris, cum enim tu facis, Ecclefia facit; prop- ter quam facis, & cujus filius facis, Ep. 160. * Propter confcientiam noftram rogo,. Ep. 158. Ubi poni- mus ipfam confcientiam ne malum pro malo, qui pafli funt, reddidifle videantur, Ep. 160. + Ut fint quos poeniteat peccafle,) Ep. 12”. Tu inimicis Ec- clefiz viventibus relaxa fpacium peenitendi, Ep. 160. * Si occidendos in his fceleribus homines putaveritis, deterre- bitis nos ne per operam noftram ad veftrum judicium aliquid tale perveniat, Ep, 1274 © Catho- The PREFACE, . Catholicks from feeking the ProteGion of the _ Magiftrate againft fuch Men, Ep. £2765 ee Becaufe the contrary Mildnefs was expedient for the Catholick Church, and the Caufe which. they pleaded was the Caufe of the Church, which they could not defert, Ep. 159, 160. Laftly, . Becaufe the Paffions of the Servants of God _ would be polluted and difhonoured by the Blood _ of their Enemies, Ep. 158, 160.’ And this he tells us was the Judgment of a whole Council of hisBrethren, this was obtained by the Complaints of many other Bifbops upon Occafion of the Mur-. ther of Maximianus, Bithop of Maga, that the Cruelty of the Donatifts fhould be punithed, f * but not with capital Punifhment, that Chriflian * Meeknefs might be preferved even towards the ‘unworthy. : : If then the Fathers do affert that it is Heathen- ifp to beat and perfecute the Heretick, that it is that which Heathens fearce would do. "That only wicked Men defend Religion by Cruelty, and Torments ? and that this way of defending it ought to be left to them. That they who endeavour to defend it by Bluod and Torments, do pollute and violate it. That it is averfe Srom Bifbops and from all orthodox and pious Chrifti- aus to ftir up Chriftian Emperors to inflict Banifhment and Death on a Religious Account, and, contrary to our Profelfion, to lift up the Hand againft the Here- tick, "That it was worfe to compel Men unwillingly to change their Fudgments, than for others out of Fear TT + Hoc Ecclefiz Catholic expedire conteftor, Ep, 159. Nec tamen fic Ecclefiz caufam defererem, Ep. 160. * Ne paffiones Servorum Dei Catholicorum, que prodeffe de- bent ad exempla patientix, inimicorurn fuiorum fanguine foeda- rentur, Ep. 158: Ep.160. | ; + Non tamen Supplicio capitali, propter fervandam, etiam cir--_ €a indignos; manfuetudinem Chriftianam, Ep. 76, pi220. .3 9 36 f Th PREFACE; to doit. ‘That this is Diabolical, unlike our Saviour, and an Evidence that they who do fo, diftruft their own Caufe; and that theer Wifdom is not according 40 God, but meerly human, ‘That it is contrary to Religion, and to our bleffed Saviour. "That *tis un- lawful to cut off the Heretick, though he be likely to bring an irveconcileable War upon the Barth, That Chrift himfelf forbids it, and that to do it is to be un- mindful of his Precepts, and of the Rules of Chriftian Faith. "That they who do fo may expett their Fudge foould require their Lives at their Hands, and {hould impitt his Fudgments on them, and on that Church which doth permit it. "That uo good Catholick allowed the Punifoment of Heveticks with Death, or Depriva- tion of their Goods, or with Punifoments much lefs than Death. "Chat thefe things were not laudable, but damnable ; and that it was againft their Confci- ence to approve of them. That they who ack thus againft Hereticks, are Difturbers of the Churches Peace, and separate themfelves from the Unity of the Church. Lavy, That they had rather dye them- felves, thau Hereticks Thould be flain. Ifay, they who afiert thefe things fufficiently condemn the Church of Rome, the PraGtice of that Church, and the De- crees of her moft General Councils in this Point. §. VIL. Moreover this Severity was as repug- nant to the Practice of the antient Church, as to the Principles of her renowned Doétors. For, * we © do not defire, (faith * Laétantius), that any Man fhould worfhip our Ged againft his Will, and if he doth not do it, we are not angry; we re- tain no Man againft his Will in our Profeffion 5 for he who wants Faith and Devotion is unpro- a ; ea & %* Nos rion expetimus ut Deum noftrum velint nolint colat aliquis invitus,-nec fi non coluerit irafcimur, Lad.\.5. cap.20- p.s24. Nemo a nobis retinetur invitus, inutilis eft enim Deo gui Devotione & Fide caret, cap. 19. p- 719. é {table “be arm EF ACE: 99, Gitable to God. "The Synod of * Alexandria exprefs ly faith, Thar Bands and Slaughters were things ve~ pugnant to their Church; that Athanafius never deh- wered up any one to the Tormentor ; that the Prifon was never-troubled with any one fent thither by him our Priefthood, fay they, or, our Adminiftration of things Sacred, as it-hath always been, fo is it now, puve, and fanttified by no other Blood but that of Jefus. And therefore when Crefconius the Grammarian, had. objected to the Orthodox the Death of three, Donatifts, St. Auftin anfwers, that xo good Men iv Contra the Catholick Church allowed of the punifhing Here-Cretcon. | ticks with Death , that they forbad and reftrained it aoe as much as they were able. } Sulpitius Severus doth inform us, that * When * the Herefies of the Prifcillians fprang up, Idacius * and Ithacius, thinking this Evil might be fup- cee ENCE A INES RE AE i I TT EA RIE - * Soayal 3 x Secuol F dnxarnoias iow crrorere, &c. Apud Athan. To. 1. p. 724. + Tum ver6 Idacius atque Ithactus acrius inftare, arbitrantes poffe inter initia malum comprimi: fed parum fanis confiliis, N, B. feculares Judices adeunt, ut eorum decretis Heretici urbibus pellerentur. Sulpit.].2.§ 62. Igitur pof multa & feeda, Itha- cio fupplicante, elicitur 4 Gratiano tum Imperatore refcriptum, a univerfi Heeretici excedere non Ecclefiis tantiim aut urbibus, ed extra omnes terras propelli jubebantur. Ibid. Ubi Maximus oppidum Trevirorum Victor ingrefius eft, Ithacius ingerit preces plenas in Prifcillianum & Socios ejus invidiz atque criminum, ---- ita omnes ad Regem deducti--- Idacius & Itbacius Epilcopi, quo- rum ftudium in expugnandis Hereticis non reprehenderem, finon ftudio vincendi plus quam oportuit certaffent ; Ac mea quidem, E fententia eft, mihi tam reos quam Accufatores difplicere. § 63. Tum Martinus apud Treveros conftitutus non definebat increpare Ithacitum ut ab accufatione defifteret, Maximum orare, ut fangu- ine infelicium abftineret : fatis fupérque fifficere ut Epifcopali ten- tentid Heretici judicati, Ecclefiis pellerentur; novum effe, & in- auditum nefas ut caufam Ecclefie Judex feculi judicaret. Deni- qne---- egregia authoritate a Maximo elicuit refponfum nihil cru- eatum in reos conftituendum. | Sed peftea Imperator per. Mag- num & Rufum Epifcopos depravatus, & a mitioribus confiliis de~ Alexus ----cenfuit Prifcillianum Sociofque cjus capitis dammari o- portere. ---- ita Prifcillianus Capitis damnatus elt, unaque cum ¢q Felici(fingus & Arimenins-Latronianus quoque, & Eutrochia giadio D 3 * prefled ON ORS AA INE NERA AATEC ARR A OE The PREFACE, * prefled in the firft Rife, went unadvifedly to the © Civil Judges, defiring them to decree that the * Hereticks might be expell’d the Cities. That when Maximus came to be Emperor, Idacius and Ithacius applied themfelves to him againft the Prifciliiaus ;- on which account, faith Sulpi- tius, the Accufers difpleafe meas much as the Guilty.’ Moreover he informs us, that ‘ Saint Marti, a Man, faith he, to be compared to the Apoftles, reproved Ithacius, advifed him to defift from his Accufation, and defired Maxi- mus the Emperor to abftain’ from the Blood of the Hereticks, declaring, that it was fufficient, N, B. that being judged Hereticks by the Spiri- tual Sentence, they fhould be expell’d their Churches, and that it was.a new and unheard. of Wickednefs, that a Secular Judge fhould deter- mine of the Caufe of the Church, and that. he obtained a Promife from Maximus, that nothing bloody fhould be done againft them. That af- terwards the Emperor decreed, that Prifcillian and his Companions fhould fuffer capital Punith- ments, and that accordingly they did thus fuf- fer; and fo, faithhe, Men moft worthy to live, by a moft vile Example, were either ‘kill’d or exil'd.’ He alfo doth inform us, ‘That Ehacius, having procured this Wickednefs, vainly with- lrew himfelf from the Tryal of thefe Men.’ In his third * Dialogue he informs us, — that ‘ After the Death of Prifcillian, Maximus the eeromee: et, fubtrahit fe cognitioni fruftra, callido jam {celere ra * Maxtnus Imperator, aliis fane bonus, depravatus Confiliis Sacerdotum, poft Prifcilliani necem, Ithacium Epifcopum, Pri 4 Em- The PREFACE, Emperor, a Man otherwife good, being led afide by the Councils of fome Bifhops, did by his Kingly Power defend Lhacius and his Compan- ions from being accufed for this Crime. And that fome Béfbops were met at Treves, who, by communicating daily with Jthacius, had made his Caufe their own, and had obtained of. the Emperor a Decree to fend fome Lribunes armed. with the Sovereign Power, into Spain, to en- * quire after the Hereticks, and to deprive them © both of Life and Goods; that St. Martin \a- boured with great Care to prevent the Miffion of thefe Tiibunes into Spain, with the Power of the Sword, as being pioufly follicitous not on- ly to preferve the Chriftians, but even the Here- ticks alfo from Death, and that, to accomplifh this Work, he for a while confented to em- © brace the Communion of Jihacius, and his Par- ty; that afterwards the good Man was trou= © bled that he had communicated with them, and x a & & A A & a a A BF A qeren a eS r ie cilliani accufatorem, ceterd{que illius Socios, vi Regia tuebatur, ne quis ei Crimini daret, opera illius cujufcumque modi homi- nem fuiffe damatum, ---- congregati apud Treveros Epifcopi te- nebantur, qui quotidie communicantes Itbacio, communem fibi caufam fecerunt. Et jam pridie Imperator ex eorum fententia decreverat Tribunos mittere, {umm poteftate armatos, ad Hif- panias, qui Hxreticos inquirerent, deprehenfis vitam & bonagadi- merent ---- illa preecipua cura ( Martini, fc.) ne Tribuni cum ju- re gladiorum ad Hifpanias mitterentur, pia enim erat folicitudo Martino, ut non {olim Chriftianos qui {ub illa erant occafione vexandi, fed ipfos etiam Hereticos liberaret.----{pondet fi parcere- tur fe communicaturum (cum Ithacianis) dummodo ut & Tribu- nis jam in excidium. Eccleffarum ad Hifpanias miffi retraheren- tur---- fatius eftimans ad horam cedere, quam his non confulere quorum cervicibus gladius imminebat : poftero die {fe inde prori- piens cum moeftus ingemifceret fe vel ad horam noxiz commu- nioni fuifle permixtum; --- aftitit ei repenté Angelus. Meritd inquit Martine compungeris, fed aliter exire nequifti, repara vir- tutem, refume conftantiam né jam non periculum gloriz tec fa- lutis incurreris, itaque ab illo tempore fatis cavit cum illa Ithaci- Ang Fastis communione mifceri, Dial. 2.9 15. D 4 © that 39 40 Th PREFACE, that an Angel appeared: to him, and told him he had juft Cauie to be forry for what he had done, and that he fhould repair his Vertue, and reaflume his Conftancy, left he incurr’d the Lofs not only of his Honour, but Salvation, and that from that Time St. Martin would never any more communicate with the Lhacian Party. * i] 4d An. || Baronius confefleth, that Pope Syricius did alfo ve- 386. §.27- fife Communion with Ithacius and his Party upon this Account, and wrote Letters againf? them. St. + Am- brofe allo faith, that “ he abftained from the Com-~ * munion of thofe who defired the Death of He- * veticks.’ "The * French Bifbops alfo refufed Com- munion with Fehx, as being made a Bifhop by them, and the Council of Turin gives Leave to any Not. in fotodo. || Binius confeffeth, that Theognoftus, and Concil.Tre- other, Bifbops of the ¢ Carholick Communion, ‘ did o 5” © excommunicate Mthacius with his Companions on am * this Account, as fanguinary, bloody, and un- * worthy of the Priefthood.’ * Baronius and Spon- dauus treating of this Example, ingenioufly con- fefs, that * not one of the Holy Fathers did, al- * low, that Ecclefiaftical Perfons fhould procure the * Punifhment of ‘Hereticks. with Death, or move * the Gvil Magiftrate to do it; but that they a A AAR Nn A A + Cum videret me abftinere ab Epifcopis qui communicabant et, vel qui-aliquos, devios licet a fide, ad necem petebant, Azmbrof, decrevit preeterea Sanéta Synodus, ut quoniam Legatos jarum, qui Fedici non communicant, deftinarunt, fi jus communione fequeftrare velit, in noftree Sanéte pacis confertium fafcipiatur, Concil. Taurin.cap.s. / ius & Urfatius, Epifcopi, ‘ob necem “Prifcilliani, cujus res fuerunt, Ecclefie communione privantur, Pro/per. -ad A.D.389. Tjidor, de viris illuftribus, cap.2. im de Epifcopo aliquo auditum in Ecclefia Dei is poeenam faneuinis exegifle, Barov. ad An. 385. §. 29. wfus, nullus Santorum Patrum laudavit id pofle fieri dJuggeftione Sacrorum Antiflitum, Ad 47.386. §.27, ! > ies eas OuIs i€ ab € os V ehe=- Th PREFACE * vehemently dehorted them from it; and there- fore they excufe the Practice of their Church, their Pope, Bifhops and Councils, by telling us that’ © * in the Catholick Church it is the Cuftom, that * when any one defireth the Affiftance of the Gi- © vil Magiftrate againtt Hereticks, that he may not * feem to be a Follower of the Zhacian Party, he © firft advifedly makes this Proteftation, that he fo defires, the Correétion of thefe incorrigible Delinquents, as to intreat their Blood may not be fhed.” And Bixius adds, that + I:hacius was a A nN AoA might be punifhed with Death, without the * Interpofition of this Proteftation.” Now this is fuch a Piece of Diabolical Hypocrify as doth not in the leaft éxcufe, but highly ageravate their Crime. The ‘Aypocrify and Prophanation of God’s holy Name, which by thefe Writers is ftiled The Pro- teftation ufed by the Catholick Church, is this, When they deliver the condemned Perfon to the Civil Magiftrate, the Bifhop or Inquifitor having deliver- ed him, {peaks thus, * ° Sir, We- paffionately * defire you, for the Love of God, and in regard “ of Piety, Mercy, and our Mediation, you * Unde in Ecclefia Catholica ufu receptum eft, ut clim quis expetit a Secularibus Magiftratibus opem adverfus impios, ne Itha- cianz partis Sectator effe videatur, conteftationem illam confulte premittat, fic fe correctionem expetere incorrigibilium delin- quentium, ut tamen citra poenam fanguinis puniantur, Spondan. Ep. ad A.D. 385. p. $13,514. Baron.ad A. 386. §.22. + Theognofius, aliique Catholice communionis Epifcopt, Itha- cium cum Sociis- --excommunicarunt, quia fevius agens, in eof- dem poenam capitis precuraflet, folitamque Interpofitionem non interpoiuiffet, qua fe Delinquentium ihcorrigibilium correctionem fic expetere declararet, ut tamen a Sanguinis poena abftineretur, Not. in Concil Trevir. A. D. 386. ; lc a * Domine Judex, rogamus vos cum omni ‘affeétu quo poffu- mus, ut amore Dei, & Mifericordix intuitu, & noftrorum inter- ventu precaminum miferrimo huic nullum mortis vel mutilatio- nis periculum inferatis, Ponti Rom. Rome, 1611. p45, would condemned becaufe he defired that Hereticks: Cap. 24. Bull. Row. Ho. 1, p. U7 4. Vide §.12. The P’REF AC E, * would free this miferable Perfon from all Dan- * ger of Death or Mutilation of Members;” but notwithftanding all this feeming Piety and 'Ten- dernefs, when they have fentenced an Heretick to Death, they require the * ‘ Magiffrate to execute * that Sentence within’ Six Days, upon Pain of *Excommunication, Deprivation, and Lofs of * Authority and Offices,’ faith’ the Conftitution of Innocent the Eighth; within Five Days, faith the Conftitution of Ziocent the Fourth; he muft prefently take him into Cuftody for that end, faith the Conftitution of Clement the Fourth. ‘Their. Popes have approved and confirmed the Decrees of Em- perors, Kings, Dukesand other Civil Governours, which command them to be put to Death; they have decreed, that the Punifhment of Hereticks fhall neither be relaxed nor delayed; that the Magi- firate foal execute the Sentence without revifing of the Fuftice of it; that he fhalltake an Oath to execute it: Nay, both their Bifbops, Popes and Councils, fince the Twelfth Century, have been continually em- ployed in inftigating others to deftroy and to cut off the Heretick, and raifing Armies ot Crufado’s to that end; all whichis fully proved in the enfuing Book. Yea, their own Writers do, ingenuoufly confefs, that this Interceffion in behalf of the con- demued Heretick, is im the common Opinion barely a Colour ; that it is verbal, not effectual; for the Cri- minal is delivered to the Secular Power for this wery end, that he may dye. And the | Magiftrate ought to punifo him, Let therefore any reafonable ernest * * Infra Sex dies, fine aliqua proceffium vifione, Sententias la- tas prompte exequantur, fub Excommunigationis poena, aliifque Cenfuris, Innoc. 8. Cont. 10. Bullar. Rom. To. 1. p. 337. + Magiftiatus fecularis quemcunque Hereticum fibi a Judici- bus fidei traditum debet ultimo fupplicio afficere, Vide R. Epic. Lincoln. Brutum Fulmen. p.207, 208. Perfon | The: Pi ELF .A.C KE: Perfon judge, whether their Pradice in this Kind be not moft grofs Hypocrify, Self-Condemnation, and Profanation ot God's Holy Name; and. whether this will in the leaft excufe them from being Partis Ithaciane Settatores, or, Followers of the Example of Tthacius? §. IX. Objection. But, faith the querulous Dif- fenter, Is there no other Church, or Perfon, con= cernd in this Example, befides that of Rome? 43 Know you of no Decree or Edict elfewhere, wt c1 Pe C > oy ae Pi yee 7. BH bat Bs m ‘ 09 Ip. ? exilio multarentur Prifciliani 2 Was there never anly 467. Supplication made to Gratian by fome Lehacius;? 4745 Ur uuiverfi Havetici non Ecclefis tantum, aut Urbi-°°? bus, fed extra omnes Terras propelli juberemur 2? Was there never any other Emperor, alias fane bonus, per Magnum & Rufum Epifcopos, a mitioribus confi- lis deflexus ? Anfw. I know that Mr. Baxter, and fome o- ther Nou-coiformifts, {peak much of our Lhacian Prelates, but, had they found them fuch, they would not have been here to make fuch Tragi- cal Complaints againft them without Caufe: Sure fam, that our Lords Spiritual and Temporal in Par- ' Lament affembled, have fafficiently declared againft this perfecuting Spirit on the account of Religis on, by their full Approbation of, and Thanks re~ turned to the Lord Bifbop of St. Afaph, for his Ser- mon preachd before them, Nov. 5..16 80, and their defire that he would print and publifh that Sermon, in which, firft, he lays down this Pofition, viz. “ That of Societies of Men, Chriftians, of alfy. “ other, are moft averfe from Ways of Violence and Blood, {pecially from ufing any fuch Ways onthe accountof Religion; And, among Chri- {tian Churches, where they differ among them- felves, if either of them ufe thofe W ays Upon the accoun: of Religion, they give a ftrong “ Pfefumption againft themfelves, that they are * not ce «ce ee 9. The PREF ACE not truly Chriftian. The Reafon is, becaufe Chrift gave Love for the Character by which his Difciples were to be known, Foh xt. v. 35. And leaft Men fhould unchriftian others firft, that they may hate them, and deftroy them afterwards, Chriffenlarged his Precept of Love, and extended it to Enemies, and not only to ours, but the Enemies of our,Religion, Mair. V«43, 44 Secondly, He adds, “ That by this we may ufually judge who they are that excel among Chrifttan Cburches, when there happens any Difference between them, whether touch- ing the Faith or the Terms of Communion ; they that were the more fierce, they generally had the worft Caufe, as, v.g. the Nrcene Coun- cil fupprefs’d the Arians by no other Force but putting Arians out of their Bifhopricks ; they could not'think Hereticks fit to be trufted with the Careof Souls, but otherwife as to tempo- ral Things, I do not find that they inflitted any kind of Punifhment ; but when the dri- ans came to have the Power in their Hands --- then Depriving was nothing, Banifhment was the leaft that they infliGed. Thirdly, "That he would have no Man punifhed for his Religion, no not them that deftroy Men for Religion.” Fourthly, he faith, “ That neither our Religion nor our Church, is of a perfecuting Spirit, fhe hath no Do@rine that teacheth Perfecution. « N. B. She hath not practifed it as others, when © they were in Authority, Ithank God for it; and I hope fhe will always continue in the "Temper; whichbeing added tothe other Marks of a true Church, may aflure us, fhe is a © Church according to the Mind of Chri,” The fame is in effe& declared by the Aoufe of Commons, when they returned their Thanks to Dr. Tylor- o”, Dean of Canterbury, for his Sermon preached be- jore at (<4 &¢ €é f oJ ie ima i Thettas Pach 45 ' fore them, Novemb.5.78. defiring him to print thar Sermon ; where, having laid down the Example of our Lord, he adds,“ ‘That in Imitation of p.13, 148 - +hisbleffed Pattern, the Chriftian Church con- i tinued to fpeak and act for feveral Ages; and “© this was the Language of the Holy Fathers, “ Tex nova fe non vindicat ultore gladio, ‘The Chri- “ fian Law doth not avenge it felf by the Sword ; This was then the Style of Councils, Nemini ad “ credendum vim inferre, "Lo offer Violence to no “Man, to compel him to the Faith; adding, “ ».19. That to feparate Goodnefs and Mercy “ fom God, Compaffion and Charity from Reli- “sion, is to make the two beft Things in the < World good for nothing. Aud, p. 30. That “tyne Chriftianity is not only the beft, but the “ beft-natur’d Inftitution in the World, and fo “ far as any Church is departed from Good-na- “ ture, and become cruel and barbarous, fo far “ is it degenerated from Chriftianity.” We have irideed a Statute about Banifhing Diffenters, but no Ithacius, that I know of, who ever fupplicat- ed for the Making, or for the Execution of it, but only for Retaining of it, as a due Curb for Men too prone to Faction and Sedition. And fo it lies ftill dormant in the Hands of his moft Gra- cious Majefty, and may it ever do fo. §. X. This Treatife ferves to juftify us in, and to provoke us to the ufe of any lawful Means for the avoiding of thefe Punifhments. The who exhort us in this Exigence to truft to Provi- dence, mut know, That Providence doth not exclude, but rather doth require and fuppofe the ufe of any honeft Means for the Prevention of impendent Dangers ; for we cat have no Reafon to expect that Providence fhould fupernaturally engage for the immediate Accomplifhment of that which may be done by Divine Blefing upon ordinary Means. Firit, therefore, 7 Th PREFACE | therefore, we muft ufe the Means, then pray, That Providence would blefs and countenance, and render profperous our juft Endeavours in this kind ; and when we have performed our ut- moft to prevent Dangers in a lawful Way, and find that our Attempts prove fruftrate, then only is the ‘Time to truft to Providence without fubordinate Endeavours. _ Now what Means may be lawfully purfued, ac- cording to the Conftitutions of this Kingdom, for the preventing this aboding Evil, Divines fhould not prefume too nicely to determine, who do then chiefly deviate, when they do meddle extra Spha- yam Theologia ; it rather doth become them to leave this Matter to thofe Perfons whofe Bufinefs and Office it profefledly is to be skilful in the Laws, and who may rationally therefore be pre- fumed Men better qualify'd to -pafs a Judgment in thisCafe. This, notwithftanding, I may fafe- ly fay, ‘That what no Law of Nature or pofitive Command of God forbids, may lawfully be done, and is expedient to be done, for Prefervation of the Souls and Bodies of a whole Community, and, their, fucceeding Generations, from the worft of Evils. | §. XI. 3. This Treatifemay be ufeful to quick- enus, by adue Apprehenfion of this fo barba- rous-Religion and inhuman Doétrine, to labour to prevent it by our moft ferious Reformation, and moft importunate Addrefles to the Throne of Grace: ‘or, if the Providence of God fees fitting, for the Punifhment of our Iniquities, to give us up to this tremendous Judgement, to let us fee what need we fhall then have of the moft perfe& Patience and undaunted Courage, the moft un= fhaken Faith and ftedfaft Refolution to undergo the fiery Trials, to which we may expeét to beex- pofed, if we continue firm to our Religion. For: if The BREF ACE. if the Providence of God fhould, for our erying Sins,permit our /awful Prince to be perverted to the Roman Faith, and poifoned. with thefe bloody Prin- ' ciples, declare toall the World, that Chrifiani- ty, and our own Oaths both of Allegiance and Su-= premacy-engage us, upon Pain of everlafting Ruin, not to lift up our Hands againft him; that all who do refift him, muft reff? God's Ordinance, and Ron 137 fo receive Damuationto themfelves; that all who ufe 1,2. the Sword without Commiffion from him, take it, and they who take it, though in Defence of me, faith Chrift, {hall perifh by it. In this Cafe therefore 1,2, freely doacknowledge with* L’Effrange, we have Charaiter no other Choice before us, but either to fuffer of a Pa- the higheft Degree of Mifery that can befal us Pit &e. in the World, or elfe to proftitute our Souls for?’ 3° the faving of our Lives and Fortunes; and Ido make with him this publick Profeffion to the World, That, though Ihave as little Mind to beun- pet der the Government of an Englith Papift as any Mor- tal, and would do all that I could juftify as a Chri- | flian and an honeft Man to avoid it, yet, fince I can no more chufe my Governor than my Father, and that I may as well renounce my Duty to the one upon the fcore of Religion, as to the other, Lare'refolved to pay the Duty of a Subjett to what (Legal) Prince foever the all-ruling Providence of God fhall fet over me, and patiently to fuffer, where I cannot confcienti- 47 Matt.xxvi: 3) * Let the Reader determine, whether thefe Flights of Paffive __, Obedience were owing to the Run of the Times, or to the Po- * litical Caution of not offending the Powers then in Being, or to the fingle Authority of Sir Roger Leffrange as here cited;,or _ to the real Opinion of the Author, meaning the Non-Retiftance of himfelf and other private Perfons, as to Mutinies and Infur- rections here exprefly reftraind, without entring into the Caufe of a National Defence of our Legal Conftitution. It is enough here to obferve, that this Writer did foon after conftientioufly comply with the Revolution, oufl Rid. p42, 43- i oe ee 3 FS ib Th PREFACE oufly obey. AndI conjure all reformed’ Chriftians, if ever they lie under thefe unhappy Circumftan- ces, not to blafpheme their Holy Calling, or caft a Scandal on the Reformation, by any Mutinies or InfurreGions againft God's Vicegereut, which will affuredly incenfe the Wrath of God ftill more a- gainft them, prolong their Miferies, and’ make their temporal Calamities be a fad Prologue to e- ternal ; but that they would refolve to fuffer as be- cometh Chrifiiaus, and to commit their Caufe to him that judgeth righteoufly. : : §. XI. 4. This Treatife may be inftrumen- tal to prevent being gull’d and deluded by fair Words and fpecious Promifes,and by vain Hopes of Freedomfrom thefe dreadful Miferies, if this Re- ligion fhould prevail; there being nothing in the World more inconfiftent with the avowed Princi- ples of Popery, nothing moré contrary to the con- tinual Pra@tice of that Church, and to the Oaths and Obligations of the Members ofait, than to permit the Heretick to {cape thefe fad and direful Effects of their inhumane Cruelty. And whatfo- ever Prince neglects to execute thefe Punifhments on any other {core but thofe of Policy, moft fo- lemnly condemn the Conftitutions of thofe Gene- ral Councils which are the fole Foundations of his Faith; he muft believe the Church of Rome not only Fallible, but Falfe in her Determinations, and guilty of more Murther,and Barbarity, than all the Heathen Emperors were guilty of in the’Ten Perfecutions, He mutt continue in, and own that Church to be the only Church of Chrift, which yet he doth believe to be the vileft Church on Earth, and guilty of the greateft Crime imaginable. Mr. L’ Eftrange takes care to tell us, That Henry the Fourth of France did not exercifeone Att of Ty- ranny over his Proteftant Subjects. But he for- got to tellus, that he was firft depofed, dares) abd the PREF ACE, 49 ftab’d for his RemiffnefS in that matter: He was Spond. twice depofed by Gregory the Fourteenth, A. D. ee 685 : 1591. by Clement the Eighth, A. D. 1592. as be» yee Dy ing a Favourer of Hereticks, and, by the continual Rebellions and Defections of his Roman Catholick Subjetts, he was forced, for Quietnefs fake, to turn Papift, A. D. 1594. And yet, becaufé he wasindulgent towards Hereticks, his Life was at- tempted the fame Year, by ohn Caftel, belong- ing to the Fefuits; by a Monk, A. D. 1600. and he was at laft ftab’d by Ravilliac. And, becaufe others frequently objeé& the like Example of the Indulgence of the French King towards the Hugowots, to what I have already an- fwered, Seétion the Nineteenth of this 'Treatife, Tadd, x. That from the beginning of the Thir- teenth, till the middle of the Sixteenth Century; all Europe hath fcarce equall’d the Severity of France for Perfecutions of this kind, or Frequency of Councils making Laws for the Deftruétion of the Hereticks, as in’ this Treatife you will find. 2. The Author of The Policy of the Clergy of France p. 13: informs us, That their Princes have not loft the De- Since my fign of deftroying Hereticks, though Prudence hath obli- bs of ged them for the prefent to fufpend it, becaufe it could Frenan not be done by them withoutgreat Danger. And King hath Bellarmin himfelf will grant, Nou effe Hareticos plied 3 Bello petendos quando funt fortiores nobis; ‘That He- oie oy reticks may be {pared when they are ftronger than a venge- the Roman Catholicks, and it is to be feared that 4”¢¢. more of them tight perifh than of us: And this is all the Lenity that ever was allowed by the Church of Rome towards the Proteffanr. If any Man can fhew me, 1. That any of the Laws here mentioned have been condemned, abrogat- ed or relaxed by the Church of Rome, or the French Church. 2. That any. Princes have been blamed for, of in thé leaft oe by any of her Pre- lates 4 50 Tre PRE FAC E, lates from executing of thofe Laws, or even ex- empted from that Oath, which, faith the Pope, doth bind them to extirpate Hereticks, or that by any Council of the Roman Church they ever were permitted to negle@ the Execution of them, or that from the Thirteenth to the Sixteenth Century, a= ‘ny Priuce efcaped the Cenfures of the Church who ‘did negle& to execute them. 3. That any Coun- try or City hath been reje@ed from Communion with that Church for Maffacring Proteftauts, and Killing many Mjriads of them in eold Blood. If, 4. It can be made appear, that the fame Princi- ples which do oblige them to receive other Articles of Faith determined by thofe Councils, do not oblige them to the Execution of the Decrees efta- blifhed by the fame Councils, or others equally obliging. If, laftly, there be no Defign on foot for the Deftruttion and Extirpation of a peftilent He-~ refy which bath long veigned in the North of Europe. If thefe ‘Things can be evinced, then may we have fome little Hopes of being kindly dealt with by a Popifb Prince, though he were zealous to a Mivacle for Propagation of the Roman Faith, and. had it in his Power thus to purge his ‘Territorieg from Heretical Pravity. A. DISCOURSE Concerning the A WS Ecclefiaftical and Civil HERETICKS Popes, Emperors, &c. lieved and praétifed, muft be highly prejudicial to, or be fuffi- cient to difturb all Civil Go- vernments; and have demonftra- tively proved, that Men whofe Confciences are guided by the Romifh Cafuifts, or who have hear- ; E 2 tily C 52 ) tily embraced the Principles of that Religion, can give us no Security that they will not difturb the Government by which they are protected : But few (if any) have of late made it ‘protefiedly ‘their Bufinefs to fpeak of what may be expected by fuch as they are pleafed to call. Herezicks, when they are fo unhappy as to be fubject to a Prince who hath embraced the Romifh Faith, and to a Clergy which doth own the Principles of that Communion; which being in this prefent Juncture of Afairs a moft important Subjed, I hope it will not feem either unfeafonable or unprofitable to difcourfe briefly on that Head. Now what fuch Perfons may expe to fuffer, we may learn from what already hath been decreed. by them concerning Hereticks, and what they have already praaifed. §.1. The Laws Ecclefiaftical and Civil made a~ gainft Hereticks by. Popes, Kings, Emperors, and. Councils, may be reduced to thefe Heads; 1. Laws made for the Prefervation of the Members of the R. Church from falling into that which they call Flevefy: 2. ‘The Laws made for thé Difcovery of 'Hereticks, their Favourers, Abettors, or fuch as they fufpe to be inclinable to Herefy; now they are either fuch as do empower Perfons to be active in enquiring after ther, and do encou- -vage them to make Difcoveries of this Nature, or fuch as lay an Obligation on them to be dili- gent in making thefe Enquiries and Difcoveries, | and upon others to affift them in fo doing. Or, 3. Laws which concern the Punifhment of He- yeticks difcovered fo to be, and the Engagement which they lay upon Men to execute thefe Pu- nifhments upon them. §. IL. And, 1.S0 confcious are the Romifh Pre- Jates of the grofs Abfurdity and the apparent Folly of their own Do@rine, and the plain Contradiai~ | ons, ida ( 53 ) ons that it bears,in many of its4rticles, toScripture and the cleareft Reafon, that they dare not per- mit the meaneft Members: of their Church to look into the Scripture, or make Inquiry or Search into the Articles of their Faith, or 'truft-a Child | of twelve Years old without an Oath to bind him firm unto their Superftitions. And therefore, 1. It hath been decreed by — many of their Councils, That all Males at fourteet, concit po: and Females at twelve Years of Age, fball abjuve all X1. pare 1. Herefy extolling it Jelf againft the Holy Catholick Ro-P- 43> man Church, and Orthodox Faith ; and {hall {wear al- : te a fo, That they will hold the Catholick Faith which the 24,7252 Roman Church teacheth and holds. This isdetermi- ned by a Council of many Bifbops and Prelates met at Toloufe in France, A. D. 1229. Cam: 12. by a Council held at Beziers, A.D. 1246. Can. 31. bya Council of many Bifbops and Prelates held at Alby in France, Can. 11, 12. Moreover, this Oath, by the Decrees of the Counce! of Toloufe and Alby is to be renewed upon them every twoYears. And, * All that do come in, and confefs their Herefy, 1éid, © muft take the fame Oath, faiththe Cowmcil of Be- © ziers, Can. 5. , 2. © All Confuls,. Governors of Caftles, Authorities, Concil, To: and Barous, muft be compelled by Eccle/taftical X1.p. 398. “© Cenfure to abjure Heveticks, with the Favourers “and Abettors of them, faith the Provincial Coun- © cil of Narbon, Can. 15. 3. “ No Layman, upon Penalty of Excommuni- * cation, muft difpute publickly or privately touch- “ing the Catholick Faith, faith Nicholas the’ Third, Bular. . Conft. 2. §. 19. Rom. To.1, 4. ‘ No Layman muft have any Books of th sesa © Old or New Teftament, except the Pfaltery, the © Breviary, and the Hours of the Bleffed Virgin * (three New Teftament Books of the Roman Edi~ © tion) ‘any of which they nie by no means ae Tae €c C54) © in the Vulgar Tongue, faith the Council of Toloufe, Can. 14. And furely fuch unworthy Arts’ do give juft Reafon to all confidering Perfons to fufpect the "Truth of that Religion which needeth thus to be fuppotted by Oaths and Abjurations made by Chil- ue oe dren: by ftopping of Mens Mouths, and not per~ : hg ii, mitting them to ask that Reafon of their Faith which all Men are obliged by their Chriftianity to be in yeadinefs to give to all that ask it; and by with- holding of thofe Scriptures of the Old Tefta~ 2 Tim. iii. ment which are able tomake them wife unto Salvation ; me y. which by the Law of Mofes were to be continually BG. vii read unto, continually talk’d of by the People 5 ao, towhich they, by the Prophets; were adviled to go, and by which to pafs Judgment on. thofe who {pake unto them of religious Matters; which our Joh.v.39. Lord doth enjoin them both to hear and fearch 5 a as alfo his Apoftles did, commending them who 2 Tim. iii. from their Youth had known, and who upon occafion Is. ‘ 1 Ae, evig, [earch the Screptures 5 and alfothofe of the New Te- aX, fiament, which were on purpofe writ in the moft vulgar Language of the World, that all might . ii, know them, and in great Plainefs of Speech, that they might underitand them; and which were left to be a Rule of Faich and Manners to all fucceed- ing Generations, which the Primitive Fathers do ve- hhemently commend to the perufal of all Chriftians, and which the Heathen Perfecutors, as fiercely as the Roman Catholicks, did ftrive to wreft out of their Hands. . §. IL. 2. If notwithftanding all this Care to keep them ignorant and blind, fome by the strength of natural Reafon and Religion, and o- thers by converfing with Men of better Princi- ples, or reading that fo peftilent, and therefore carefully forbidden. Book, the Word of God, come co the Knowledge of his Truth, andbe convinced ot C55) of the Sxperftitions and Filles of the Roman Do- ctrines, and fo become, according to their Noti- ons, Hereticks. 1. All imaginable Care is ufed that they may not efcape their Helif> Cruelty, nor find a Corner in Villages and Woods, above or under Ground, which may preferve them from their Fury. And therefore, . | 2. For the better difcovering and apprehend~ ing of Hereticks, and thofe who favour and abet them, or are fufpected of thefe Matters, they have thefe following Perfons authorifed for that Work. pe 1. Inquifitors of Heretical Pravity conftituted by Lt pbr6. his Holinefs for that End, v. Leg. Fred. 2. The Bul] 2. All Archbifbops and Bifbops in theiv vefpettive of Martie Provinces and Dioceffes, with their Officials and Vi- ee cars. And, wile Confent and Approbation of the general Council of Conffance, begins thus, Marti- nus Epifcopus--- Archiepifcopis, Epifcopis ac Ingusfitoribus Heretics Privatis te bilibet conftitutis. Bin. To. 7..p. 1119. 3. Abbots within their Precinéts: And, 4. For the Affiftance of thefe Perfons, ‘ every © Govermr or Magiftrate throughout Lombardy and * Italy is bound to keep twelve honeft Men, two £ Notaries, and as many Servants as the Bifbop, © or two of the Brethren Inquifiiors fball think fit, © who fhall be bound to fearch after, apprehend © Hereticki, or bring them within the Power of Covil.7e. © the Diocefan, or his Vicars, and to require all mange) ; * Perfons-to affiftthem info doing.” Conjtit. Inno- Ta.1.p.173 centii Ouarti, cap. 3,4. Clem. 4. Cont. 13. Leg. 3. We Thete are the Perfons authorifed by as good Authority as the Court or Church of Rome hath any, to difcover and apprehend the Heretick and his Abettors. And their Commiflion is exceeding Jarge.- For, Ba §. TV. > (56) aie: §. IV. 1. * If the Bifbop, his Vicar, the Inquifi- tor, or thefe twelve Officers require it, the Magi- * firate muft affift them in enquiring after, taking *'and fpoiling Hereticks, by fending Soldiers with © them; this muft be done by Cities, under the _ © Penalty of 100 Pounds, by Villages under the ig ig ae Penalty of 25 Pounds. Conft. Innoc. 7 cap. 19. * 2-°0°"By the Conftitutions of Clem. the Fourth, every Governor and private Perfon is bound to affift the Buller. Ro. Jnguifitors and Officials of the Bifhop and his Hif- TOLD ATE toy to apprehend Hereticks. Conft. 13. “Ea tipey ee 4 2. ‘ They alfo have Power to compel all the #1p608- © nTeishbourhood to {wear, that if they knowof ‘ any Hereticks, or any that keep fecret Comventi~ : cles, or any that believe, defend, receive or fa- vour Hereticks, they will endeavour to give no- * ticeof them to the Juquifitors appointed by the Hhidp.428-© AyoAolick See. Conft. Innoc. IV. cap. 30." ‘The : Council of Toloufe, Can. 1. decrees, “ That the _ * Archbifbops and Bifbops fall, in every Parifh ee * within their Cities and without, bind one Prieft, HL. Chich-. and two or three honeft Laymen, or more, if Jey,Cane. § that be needful, by their Oaths, that they will ogee * diligently, faithfully and frequently enquire af- Bb 406) ter Hereticks in the faid Parifbes, by fearching Spel.concil’ any Houfes or fubterraneal Receptacles that To. .p. © may give Sufpicion of them; and if they find oe: “any Hereticks, Believers, Favourers, Receivers or Defenders of them, they will fecure them, that they may not fly, and then with all fpeed give Tntimation of them tothe Archbifbop, Bifbop, Lord © or Bailiff of the Place.” ‘This Decree is re~ newed by ‘the Provincial Council of Beziers, held 4. D. 1246. Can. 34. by the Council of ‘Alby, Can. 1. p.722. by the Council of Arles, A. D. 1234. Can.’5, the Council of Saltzburgh, held p-2341- 4 D. 1420. commands * all Perfons, under the To. XIII. 5 ac ae pe 32s. Penalty of Excommunication, and eternal Death, * as Bo hee, | ao * asfoon as they know that any Heretick isin their il * Territories, to reveal them to their Superiors nt “and all Magiftrates. when the IJnquifitors give * notice of them, are bound under the fame Pe- i * nalty to apprehend, imprifon and deliver them | * to the Inquifitors, Can. 32.” And by the Con- | ftitutions of Nicholas the Third, direéted to all Bul. Rom, HH Chriftians, they are liable to Excommunication who?" ?-18% i negle& to do fo. | ; Hi 3. © The Lords of Territories muft be folici- | * tous to enquire after Hereticks in their Houfes ¢,,,j 7 * and Woods, and to deftroy their Hiding-Places. xr. | Concil. Toloufe, Can. 3. Stat. Raimundi, Com, To-pt.t- p- Ml loufe, Concil. Albienfe, Can. 4. p. 723. ; They oar. | muft affift the Ordinary in taking them, under pyyt'2. pe iif .. the Penalty of Excommunication, Comcil. Pavif. 1912. | | ‘A. D. 1346. Can. 4. , i ae © All Earls, Barons, Re€tors, and Confuls of i * Cities, and other fecular Powers, bearing any * Office whatfoever, muft be admonifhed by the * Diocefan to fwear, that they will faithfully and * efficacioufly affift the Church, according to their “Power and Office, againft Hereticks and their * Accomplices, and will ufe their utmoft diligence “therein; and, if it be found neceflary, they, /- | “by Church Cenfures muft be compelled fo to do, ee et © faith the Council of Beziers, Cau. 9. the Coun- p.693,694 | cil of Alby, Can. 20. page 726. the. Provincial Council of Narbou, Caz. 32. And fatably to this, the Canon Law determines, that * All Earls, Ba- pocporap “ yous, Rettors and Coufuls of Cities, and other ds. * places, fhall, at the Admonition of the Bifhops, 1-7. cap. * engage themfelves by Oath, that, being requi- 47, gary. ‘red by them, they will faithfully and .efficaci- mus. * oufly help the Church, according to their Office "and Power, againft Hereticks and their Accom- plices. §V. Nor (58) | i § V. Nor are thefe only the Decrees of Popes; and Emperors, and of Provincial Councils, but ma- ny of them are confirmed by their approved ge- geval Councils, For, | 4. The fourth general Council of Lateran af~ fembled 4. D. 1215. Cau. 3. * decrees that, * All * Archbifbops, by themfelves or their Archdeacon, for by fome fit and honeft. Perfons, twice, or “ar the leaft once a Year, fhall vifit their own * Pavifhes, in which it is reported that any He- * reticks do dwell; and fhall compel three or “more Men of good report, or if it feem expe- “dient to them, the whole Neighbourhood, to * fwear that if any of them know of any Here- * ticks there, or of any that keep fecret Conven- “ticles, or that differ in their Lives or Manners "from the common Converfation of the Faith- * ful, they will endeavour to acquaint the. Bifhop “with them.’ The general Council of Couftance, that is, Martin the Fifth, { with the confent and _ approbation of that Council, |} commands “. All « Archbifbops, Bifbops, Inquifitors, Commiffaries, ox * Adjicimus infuper, ut quilibet Archiepifcopus, ve! Epifco- pus, per fe aut per Archidiaconum fuum, vel idoneas perfonas honeftas, bis, aut faltem femel in anno, propriam Parochiam, in qua fama fuerit hereticos habitare, circumeat:, & ibi tres vel plures boni teftimonii viros, vel etiam, fi expedire videbitur, to- tam viciniam jurare compellat, quod fi quis ibidem hzreticos iciverit, vel aliquos occulta conventicula celebrantes, feu a com- muni converfatione fidelium; vita & moribus diffidentes, eos E- pifcopo ftudeat indicare, Concil. To. XI. Part. 1. p. 192. . + Difcretioni veftre, facro approbante Concilio Conftantienfi, per Apoftolica Scripta committimus & mandamus, Concil. Conk. Seff. 45. Bin. To. 7. p. 1120. ll Vobis, & aliis omnibus Archiepifcopis, Epifcopis & Eledtis ac Commiflariis, & Inquifitoribus, virtute fanctee obedientiz pra- cipimus & mandamus, ut quilibet eorum, infra limites & loca fuse JurifdiGtionis, -—-circa exfirpationem & correctionem erro~ sum & hexrefum, -~--- in favorem ipfius fidei orthodoxze diligen- ter invigilent, & omnes infamatos feu {ufpectos de tam peftifera C59) : * Eleét Pevfons, by virtue of their Obedience; | * that every of them, within their Limits or Pla> | ces of their JurifdiGion, diligently do watch | | for the extirpation and correétion of all Errors W and Herefies. And wherefoever they find any * that are infamed or fufpeGed to be guilty of * thofe Crimes, to compel them under the Pe- * nalty of Excommunication, Sufpenfion, inter- | ~ a “A * di@ or Confeffion of the Crime, or any other “ more formidable Punifhment, Caxouical or Legal, “to take a corporal Oath upon the Evangelifts, Hii * the Reliques of the Saints, or a Crucifix, to an- i * fwer to the Queftions they fhall ask them.’ Now ‘ the Queftiows, among many others, are thefe following, viz. | | 1: © Whether they think it lawful that fuchan Pag. 1124 4 © Oath fhould be impofed upon or taken by them | © for their Purgation, (é.e.) an Oath ex officio, o- | * bliging them to condemn themfelves. 1 ' 2, ° Whether they hold it a mortal Sin to be i! * guilty of Perjury, though it be to fave their Hil © Lives, or for the Advantage of the Faith. This ai “ may be done by Carholicks, but muft not be done * by Hereticks. 3. © Whetherhe believes, That, after theCon- * fecration of the Prieff, in the Sacrament of the © Altar, underthe Elements of the Holy Bread F and Wine, there remains no material Bread ‘ and Wine, but the fame Chri? entirely, who © jabe fub confeffati criminis, excommunicationis, fufpenfionis, in~ terdiéti, aut alia formidabili poena canonic4, vel legali, prout, Ay quando, & quemadmodum eis videtur expedire,, & facti require- i ret qualitas, per juramentum corporaliter praeftitum, tactis facro- fanctis Evangeliis, feu fanétorum reliquiis, imagine crucifixi, fe- cundum quorundam locorum obfervantiam, juxta infra {cripta interrogatoria, ad quemlibet Articulum convenientia refpondere compellant, Concil. Conftant, Sef 45. Bin. To. 7. p. 1121. * fuffered alge: { 60 y © fuffered on the Crofs, and fits at the Right hand of the Father. 4. ‘ Whether he believes, ‘That, the Confecra- tion being made by a Przeft, under the Species of Bread alone, and without the Species of Wine, there is the true Flefh, and Blood, and Soul,, and Deity of Chriff, and whole Chiff, Gn his broken Body) and the fame Chriff abfo- lutely, and under every one of the Species in, * particular,” (¢.e.) whether there be one Mil dion of Chrifts, and yet but one. 5. ° Whether he believes, That the Cuftom of * communicating Lay-men in the Species of Bread “alone, --- approved by this Holy Couxcil, be to * be obferved, fo that it is not lawful to change © it without the Authority of the Church,” (4. e.) whether he hold that the Coumcil, forbidding what Chrift commands, is tobe obeyed before Chrift. r A A A Aa A A Pagett2s. 6. © Whether he believes, That the Pope, being * Canonically eleCted, is the Succeflor of St. Peter, © and hath fupreme Authority in the whole Church of © God?” With many Queftiows of the hke Na- ture, containing the whole Saperflition of the Church of Rome. 2.* © Hany Perfon whom they fufpett to be cuilty of Herefy, will not undergo their Canoni- cal Purgation, or by a damnable Obftinacy refutes thus to fwear, in order to his Purgation, he is to be condemned as an Heretich;” fo the fourth eeneral Coxucil of Lateran, and the general Council of + Confiauce. A . 6 € * Si qui vero ex cis juramenti Religionem obftinatione dam- nabili refpuentes, jurare forte noluerint, ex hoc ipfo tanquam Heeretici reputentur. Concil. Lat. quartum, Can. 3, Concil. Yo. XI p. 152. + Qui autem de Herefi per Judicem competentem Ecclefi- afticum inventi fuerint fola fufpicione notati, feu fufpei, ni- fi--- propriam innocentiam congrua devotione monftraverint, in purgatione eis canonice inditta deficientes, & fe canonice pur- 3. This ( 61) 3, "This Power is given to “ Archbifbops, &e. © throughout all * Parts of the World where “any Hevefy arifeth, viz. to make thefe Enqui- * ries, and proceed accordingly ;” fo that no Country, where this Religion doth obtain, can ex- pe& any Thing bue a continual Buzchery of all that will not be moft grofs Idolaters. And, | «4. They command their + Officers ‘ to pro- « ceed againft, and to condemn as Heveticks, all © Perfors of whatfoever Dignity, Office, Pre- © eminence, State and Condition they fhall be, © and what Names foever they are called, who « think otherwife of the Sacrament of the Body < and Blood of Chrift, or of Baptifm, or of Con- « Jeffion of Sins, or Pennance, or any other Sacra~ , ments, or Articles of Faith, than the Holy Ro- . man Church and Univerfal, teacheth, and as He- - reticks, to givethem over to the Civil Magifirate, Council. Conftan. ibid. And, gare non valentes, aut pro hujufmodi ‘purgatione facienda ob- ftinatione damnabili jurare renuentes, tanquam Heeretici con- dematentur. Coneil. Conft. Sef. 45. Bin. To.VII. p. 1121. * Tam ad Regnum Bohema, & convicinas’ illi, quam alias quaflibet partes in quibus hac {npérftitiofa doCtrina quomodo- libet pullaverit. Iéid. + Mandamus quatenus vos Archiepifcopi, Epifcopi, & Ele&ti, %& quilibet veftrum, per { feu alium, vel alios, quos graves & idoneas perfonas {piritualem. Jurifdiétionem habentes effe volu- mus, omnes & fingulos cujufcunque dignitatis, officii, pre- eminentiz, ftatus vel conditionis exiftunt, & quibufcunque no- minibus /cenfeantur, qui de preexcel{o --- Sacramento corporis & fanguinis Domini noftri ef Chrifti vel de baptifmate, feu peccatorum confeflione, poenitentiz pro peccatis, injunctione, vel reliquis Ecclefiafticis facramentis, feu fidei articulis, aliter fen- tire aut docere quam facrofan&a R. Ecclefia & univerfalis docet, predicat & obfervat, --- tanquam Hereticos judicetis, & ve- lut Hereticos feculari curix relinquatis, Concil. Contant. Sef. 45. apud Ben. To. VIL, p. 1120. 5 They AA NAAR A HR we AR Concil. To: XI. p.688. | ( 62 ) | 3. They renew the Confticution of * Boniface the Eighth, concerning the nquifition, * requiring and commanding all Powers, and Lords 'Tempo- ral, and Gudges, of whatfoever Dignity, Name, or Office, as they defire to be reputed Chrifti- ans and Sons of the Church, and to glory in the Name of Chrif?, that they obey, andattend thefe Inguifitors, and other Ecclefiaftical Perfons deput= ed, or heréafter, by the Apoftolical See, to be. deputed, for the finding out and punifhing of Hereticks, affording them their Aid and Favour in finding out, apprehending and imprifoning them, and all that do believe, favour, receive, or defend them.” And fo much for the Laws amade for enquiring after Hereticks. §. VI. 3. The Laws which do concern the Pu- nifhment of Hereticks, when they are once difco- vered and apprehended, are either fuch as do de- clare what Punifhments fhall be inflicted on them; or fuch as do oblige Men to infli& thofe Punith- ments upon them. ‘Now the Punifhments which by their Laws muftbe inflicted on them, are thefe following, viz. Excommunication, Confifcation of of their Goods, Imprifoument, Exile, Death, Con- cil. Bitter. An. Dom. 1246.Can.2. And, * (Conftitutionem) Felicis Recordationis Boniface OGtavi que incipit, ut Inquifitionis negotium, renovantes, & etiam éx{e- guentes, univerfos Poteftates, & Dominos temporales, & Judi- ces antedictos, quibufcunque dignitatibus, vel offictis, feu nomini- bus cenfeantur, exhortando requirimus, & mandamus eifdem, ut ficut reputari cupiunt, & haberi fideles, ac filii Ecclefiee nun- cupari, & in Chrifti nomine gloriari, ita pro defenfione Fidei vobis Archiepifcopis, Epifcopis,& Electis, ac Inquifitoribus heretic pra- Vitatis, & altis Judicibus feu perfonis Ecclefiafticis per nos ad hoe --- deputandis, fidem & communionem Sanéte Matris Eccletise tuentibus pareant & intendant,' prebeantque auxilium & favo- rem, in hereticorum, necnon credentium, fautorum, recepta- torum, & defenforum ipforum inveftigatione, captione, cufto- dia diligenti, cum ab iifdem fuerint requifiti, Idid. p. 1121. Vid. Sexti-Decretal. 1. 5. tit. 2. ¢. 18. ks anes ( 63 ) i. * They muftbe excommunicated, with all theik © Favourers, every Week, faith the Council of Bezi- ‘ ors, A.D. 1233. Can. 1. and A. D..1246. Can. 8. stk And the Council of Alby, Ean. 19. They are aétu- ae oe ally excommunicated faith their Cauon Law. — This Decrétal. Sentence doth pafs upon them yearly in the Bulla uf Cena. ah... 2. They muft lofe all their Goods, For (1.) whofoever apprehends them (which all have Liberty to do)-hath free leave to take from , them all their Goods, and full right to enjoy Sapa: them. Conft. Innocentii IV. cap. 2. And this Punith- ee ment, faith Zanecent the Third, ‘ we command to l.;. Ti. 1 * be executed on them bythe Priaces and Secular tap. 10. * Powers, who thall by Ecclefaftical Cenfures be © compelled thereunto. Moreover, after the Sentence is pronounced againft them, ‘Their Goods, if they have any * fill remaining fhall be all confifcated, and never *fhall return unto them. Conf. Fred. 2. Concil, : _ * Bitterrenfe, Can. 3. p. 678. Statuta Raimundi, Le Pe Com. Tolof. p. 449, 450. Concil, Avelat. A. D. vp cy Can. 5. p. 2341. “The very Honfe in which the Abvetick is * found muft be deftroyed and never built again, “and ‘the ground muft be confifcated, and fo | * muft all the other Houfes contiguous to it, if * they belong to the fame Perfon, (unlefs it ap- “pear to the Juquifitors that the Lords of them “were wholly inculpable) and all the Goods of “them muft be fold, or become his that takes »“them. Innocent. 4. cap. 26. Clem. 4. Conft. 13. Teid.p.607 Leg. 25, 26. Council. Tolof. Can. 6. Council. Bitterr. P-428,449 Can, 35. p. 694. Concil. Albien, Can. 6. p. 723. Stat Raimundi Comit. Tolf. Concil. province, Narbon. Can, 35. p. 694. 3. [hey are to be imprifoned without de- lay. And | ( 64) ‘And when they have them thus in hold, the Governour is, by the Conftitutions of Pope Zzo- i cent the Fourth, obliged ‘to compel them by any Citra di- © Pynifhments which do not difmember them, or Pe * endanger their Death, exprefly to confefs their brigomor. errors,” and to accufe all other Hereticks they zis pericu- © know of, and the Believers, Receivers, or Defen- He ol © devs of them, and to tell where their Goods “cure their Extermination. Caz. 9. A. D. 1425. P. 363, 364. Ard in order hereunto, | x1. 1. All fecular Powers muft {wear to expel He- 622. ° yeticks out of their Dominions. ‘The Conftituti- ons of the Emperor Frederick the Second, run thus, ‘We make a perpetual Decree, That the Officers, © Confuls, Rettors, whatfoever Office they enjoy, “fhall, in defence of the Faith, take a publick © Oath, That they will honeftly endeavour with € their utmoft Power to expel all Hereticks, as fuch Ibidp.14.2° condemned by the Church, out of their Territo- ‘yies. And all that thall be admitted hereafter “ to any place of Government ‘Temporal or Per- € petual, fhall be bound to take this Oath, or lofe “his Government. Ludovicus the Seventh, Keng Concil'To, Of France, with the Advice of his Nobles, fets XI.p.423. forth his Edits againft Hereticks, * commanding all 424 — © his Barons, Bailiffs, and other Subjects prefent “and future, to be folicitous and intent to purge “their Territories from Hereticks and heretical < of his Monition, (/aith the Emperour Frederick,) B C 65 ) * Filth, and to fwear to the obfervation of this * and all other Statutes made againft. them. They *muft {wear to do their endeavours to extermi- ‘nate out of their Dominions all Hereticks, Be- “Tievers, Receivers, Favourers, or Defenders of “them, faith the Council of Alby, Can. 20. The-p. 726. : ; : : _, Coneil. To: Council of Arles gives power to the Bifhop to COM vr part. pel them by Church Cenfures to take this Oath: Can.3. See the like, Cowil. Bitter. Can. 9. p. 679, 680. Concil. provinc. Narbon, Can. 32. p. 693, 694. “The Conftitutions of Jnwocent the Fourth de- cree, “ That every Governour in Lombardy, hav- “ing called a Common Council, hall put forth 2. Xz. p. “his Edié, to banith all Hereticks from under his © * JurifdiGion, andto declare, That none of them “fhall flay within his JurifdiGion. Cot. 22. So alfo do the Conftitutions of Clement the Fourth, Bull. rom; Conft. 13. Leg. 2. Now, for the better Execution 7. I. p. of this punifhment, it is decreed, a 173: § VII. 1. * That if any Governor knowingly * permit a Heretick to abide in his Dominions he * fhall be excommunicated, Concil. Bitterr. Can. 2: 1. O77 - we: 2.“ That whofoever, having temporal Domi- *nion, neglect to profecute thofe who by the * Church are denounced Hereticks, or to extermi- Tncompaa * nate them out of his Province or Dominion, is to *biliter * be deem’d a grievous Favourer of Heretics, Concil, 8» b- ; pats | 492, . Narbon, Can. 15. 3. “ He who knowingly permits a Heretick to * abide in his Dominions, fhall for ever lofe them. Pp: 234.04 » * And his Body thall be in the Power of his Lord, “ to do with him as he ought, Conci/. Tolof. Can. 4. Coneil. To. Concil. Bitterr. Can. 2. p.677. Concil. Alb. Can. ¢. Ga baat 725. * If the temporal Lord being required fhall ~ negle& to purge his Territory from Aeretical i Pravity, after one Year elapfed from the Time & _ we { i { } ¥ fed YW i t i nA BA A AHR A G (66. j -we expofe his Territories to be feized by Ca- tholicks, who, having exterminated the Here- ticks, without Contradiction fhall poffefs it, and preferve it in the Purity of Faith, fo as no In- jury be done to the Right of the fuperiour Lord, who doth not any way oppofe this Procedure; provided notwithftanding that the fame Law take Place againit them who have no principal Lords, Conft. Fred, 2. And this his Conftitution is confirmed by Honortus the Third, Con/t. 1. §. 1X. Now all thefe Conftitutions of Popes, Kings, Emperors, Provincial Councils, are alfo con= firmed by the approved general Coumils of the Roman Church; and are extended and enlarged by them to Kings, Emperors and Supreme Governors, and fo they are not only Conftitutions of State, or of the owrt of Rome, but alfo of the whole Church of Rome, For, 1. The Fourth general Council of * Lateran be- gins the Chapter againft Hereticks thus, “ We ex~ © communicate and anathematize every Herefy ex- “tolling it felf againft the Holy Orthodox Catholick © Faith, which we have now expounded, con- © demning all Hereticks by what Names foever “they are called. { We anathematize them, their Defenders and Receivers, (faith ‘the ‘Third general Council held there. 2. The third general Council of * Lateran un- der Alexander the Third, the Fourth general Coun- A * Excommunicamus & anathematizamus omnem Herefim ex- tollentem fe adverfus hanc fanétam orthodoxam Fidem quam fu- perius expofuimus, condemnantes univerfos Hzereticos quibuf-_ cunque nominibus cenfeantur. Concil. Lat. Can, 3. Concil. To. XT. p. 148. i aes . + Eos & Defenfores eorum & Receptores Anathemati decer- nimus fubjacere. Concil: Lat. tertium. cap. 27. * Bona ejufmodi Damnatornm, fi Laici fuerint, confifcentur Concil. Lat. quartum, Can. 3. ibid. Confifcentur eorum bona &» eee ( 67) til of Lateran under Imocentt the Third, and thé general Council of Conftance decree that * the " Goods of Hereticks, if they be Lay-men, fhalh < be confifcated. 3. They decree that ° the Temporal Lords, be=’ * ing required by the Inquifitors, Archbifbops, Bi- * oops, &c. ¢ fhall within their Jurifdi@ions, with- * out Delay, imprifon Hereticks, and caufe them * to be kept in clofe Cuftody, by putting them * into Fetters and Iron Chains, till the Church * hath pafled Sentence on them;’ and not * frees* ise sexe ing them from Prifon without the Licenfe of theDecreral. Bifhop or Inquifitors: And, ~ _ 4 They decree that the * ‘Secular Powers, * what Offices foever they enjoy, fhall be admo- * nifhed, and, if néed be, compelled by Ecclefi- * aftical Cenfure, that as they defire to be repu- * ted Chriftians, fo they will take an Oath for thé * Defence of the Fuith, that they will honeftly * endeavour with their whole Power to extermi~ liberum fit Principibus ejufmodi homines fubjicere fervituti. Lat: tertium, cap. 27. Bona ipforum, a tempore commiffi criminis, fecundum canonicas Sanctiones confifcata. Concill. Conft. Seff. 45. Bin. To. 7..p. 1121. + Ut prefatas perfonas peftiferas---in poteftatem, {eu carcerem ---infra eorundem Dominorum poteftatem, feu judicum diftric- tum _ducant, vel duci faciant, fine mora, ubi per viros Catholicos ----fub aréta & diligenti cuftodia, ne fugiant ponendo eos etiam compedibus & manicis ferreis, teneant, donec eorum negotiuna per Ecclefie judicium terminetur. Concil. Conft. Seff. 45. Bin. 40. 7: Pp. 1121. * Moneantur autem, & inducantur, &, fi neceffe fuerit, per Cenfuram Ecclefiafticam compellantur Seculares Poteftates, qui- bufcunque funguntur Officiis, ut ficut reputari cupiunt & habe- ri fideles, ita pro defenfione Fidei préeftent publicé Juramentum quod de terris fux jurifdi€tioni fubjeGtis univerfos Hzreticos ab Ecclefia denotatos bona fide pro viribus extérminare ftudebunt : ita quod 4 medo quomodocunque quis fuerit in Poteftatem five {piritualem five temporalem affumptus hoc teneatur capitulum Juramento firmare, Concil. Lat. quartum, Can, 3. ibid. y eee F2 3 fate Ve toe e dees leat ot © ate all Hereticks, condemned by the Church, out © of their Lerritories. ‘Thus the fourth Lateran Council hath defined. ‘The general Council of Cou-, flame requires t “ All Archbifbops, Bifbops, and o- ¢ ther Perfons chofen for this Work, to admonifh, and require all Kings, Emperors, Dukes, Princes, ¢ Earls, Barons, &c. and by the Apoftolical Autho- © vity to command them, to expel all Hereticks forementioned out of their Kingdoms, Pro- vinces, Cities, Towns, Caftles, Villages, Terri- tories and other Places, according to. the Canon. of the Lateran Council which begins with the Words, Sicut ait, that is, according to the Twen- ty feventh Can of the Third general Council of. Lateran, which, under Anathema, forbids any one, to let the Heveticks there mentioned tarry within, their Houfes or Territories. 7 5. The Fourth Council of * Lateran adds, that: a Aa A A AH + Omnes Chriftiane & Catholics Fidei Profeffores, Impera- torem, Reges, Duces, Principes, ¢:c. necnon ceteros jurifdictio- * mem temporalem exercentes juxta Juris formam & exigentiam Authoritate Apoftolica exhortandetmoneatis & requiratis, ut de Regnis, Provinciis, Civitatibus, Oppidis, Caftris, Villis, Terris & Locis aliis, ac Dominiis fupradi@tis, omnes & fingulos Hereti- cos hujufmodi, fecundum tenorem Lateranenfis Concilii, quod incipit ficut ait, ----- tanquam oves moibidasGregem Domini in- ficientes expellant: nec eofdem in fuis diftrictibus predicare; do- micilia tenere, larem fovere, contraétus inire, negociationes & mercationes quaflibet excercere, aut humanitatis folatia, N.B.cum Chrijti Fidelibus habere permittant. Cone. Con/t. Seff. a5. apud Bin. To. 7. p. i121. 4. Vide Concil.Lat.tertium, cap. 27. * Si verd Dominus temporalis requifitus, & monitus ab Eccle- fia, terram fuam purgare neglexerit ab hac heretica foeditate, per fetropolitanum & cexteros Comprovinciales Epifcopos excom- municationis vinculo innodetur, &, fi fatisfacere contempferit in- fra annum, fignificetur hoc Summo Pontifici, ut ex tunc ipfe vafallos ab ejus. fidelitate denunciet abfolutos, & terram exponat Catholicis occupandum; qui eam, exterminatis Hxreticis, fine ulla contradiétione poffideant, & in fidei puritate confervent, fal- vo jure Domini principalis, dummodo fuper hoc ipfe nullum preeftet obftaculum, nec aliqued impedimentum opponat, eddem a | ia - oe sith att ‘ . i ( 69) . “if the Temporal Lord, being required and admo- * nifhed by thé Church, fhall neglect to purge his © Territories from Heretical Filth, he fhal be * excommunicated by the Metropolitan and his Suf- * fragaus ; and if he negle& ‘to give Satisfaction * within a Year, this fhall be fighified to the *.Pope, that he, from henceforth, may pro- * nounce his Subje@s difcharged from their Obe- * dience, and expofe his Territories to be enjoy- © ed by Catholicks, who, having exterminated the * Hereticks, fhall poflefs it without all Contradi- * Gion, and keep it in the Purity of Faith, fo “that no Injury be done to the Principal Lord, * who doth not oppofe his Procedure; provided * notwithftanding thar the fame Law - take * place againit them who have no Temporal Lords,” Now let it be obferved, that both the Councils of * Conftance, and of Bafil, do reckon this Late- van among thofe Cosncils which all their Popes mutt fwear to maintain to the leaft Tittle, and to de- fend even to Blood; and thar the Council? of ¢ Trent not only hath declared it to be a general Council, but alfo doth affirm one of its Definiti- ons to be the Voice of the whole Church, and therefore thefe three general Ciwaci/smutt be fup- fed to approve al! that is cited from this Comme. The genera} Council of It Conffaute decrees, that nihilominus lege {ervatd circa eas qui nom habent Dominos prin- cipales, Idd. p.148, 149. * Corde & ore profiteor fidem fecundum traditionem ote Concilorum generalium, necnon Lareranenfis, Lugduponfis, Vien- nen{is, Conftantienfis, generalium etiam Conciliorum, & lam f- dem ufque ad unam apicem immutilatam fervare, & ufque ad a- mimam & fangwinem defenfare, & predicare, Cancil. Contant. Seff.39. Bafil. Sef. 37. + Per Lateranenfe Cencilinm Ecclefia flatuit. Seffit4. c. 5. ll Omnes & fingules Hereticos hujufmodi, necnon Seétato- res ipfarum Herefum & Erroram ntriufque fexus, tereates, & etiam defendentes ecfdem, aut Hereticis ipfis qucmodohibet, F 3 * all h * C70 ) 6 olf Hereticks, all Followers and Defenders of them) © or Partakers with them, though they fhine in * the Dignity of Patriarchs, Archbifbops, Bifbops, * Kings, Queens, Dukes, or any other Ecclefiatti- € cal or Mundane Title, fhall be pronounced ex- * communicate in the Prefence of the People every € Sunday and Holy-Day: And that the Archbi+ € fhops, Bifbops, and _Iuquifitors, fhall diligently € enquire concerning them, who hold, approve, defend, dogmatize or receive fuch Herefies or Errors as they before had mentioned, of what Dignity, State, Pre-eminence, Degree, Order or Condition foever they are, and if they be found guilty or infamed, by their Authority fhall proceed againft them by the Punifhments of Excommunication, Sufpenfion, Interditt, as alfo mA HR A OA CAA publice vel occulte, in divinis, vel alias participantes, etiamfi Patriarchali, Archiepifcopali, Epifcopali, Regali, Reginali, Du- cali, aut alia quavis Ecclefiaftica vel mundana przfulgeantdig- nitate, --- excommunicatos fingulis diebus dominicis & feftivis, in prefentia populi nuncietis, & per alios nunciari faciatis, & nihilominus contra eofdem omnes & fingulos, utriufque fexus, hujufmodi errores tenentes, approbantes, defendentes, dogma- tizantes ac Fautores & Receptores & Defenfores eorundem, ---- & quemlibet ipforum, cujufcunque dignitatis, ftatus, praemi- nentix, gradus, ordinis vel conditionis exiftunt, auctoritate no- ftra diligenter inquirere ftudeatis, & eos quos per inquifitionem hujufmodi diffamatos, vel per confeffionem.eoram, vel per faéti evidentiam, vel alias hujufmodi herefis & erroris labe re- {perfos reperietis, auctoritaté predita, etiam per excommunica- tionis, fufpenfionis, & interdifti, necnon privationis dignita- tam, perfonatuum & officiorum, alioramque beneficiorum Ec- clefiafticorum ac feudorum, que a quibufcunque Ecclefiis, Monafteriis, ac aliis locis Ecclefiafticis obtinent, ac etiam bo- norum &dignitatum fecularium ---- & per alias poenas, fen- tentias & cenfuras Ecclefiafticas, ac vias & modos quos ad hoc expedire, feu opportunos effe videritis, etiam per captiones & incarcerationes perfonarum, & alias poenas corporales quibus Heretici puniuntur, feu puniri jubentur, aut folent, juxta Ca- nonicas Sanétiones. Concil, Conftant. Sef. 45. apud Bin. To. VE. p. 1425.0 , ray ' ‘ ror : Cay” © of Deprivation of their Dignities, Offices and | * Benefices Ecclefiaftical, and alfo of their Secu- | * Jar Dignities and Honours, and by any other © Penalties, Sentences, Ecclefiaftical Cenfures, € Ways or Manners which they fhall judge expe- * dient, even by taking and imprifoning their © Perfons, and executing upon them any corpo- | * yal Punifhments with which Hereticks ufe to be * punifhed, according to the Canonical Sanétions. ‘The general Council of Siena confirms this Bull of Concil. To. Martin the Fifth, made with the Approbation */-?- 3% and Concurrence of the Councihof Conftance, and fo, upon the matter, renews all the forementio- ned Decrees. §. X. And whereas our dear Lord declares, he came not to deftvoy Mens lives, but to fave them, they have fet up under the Banner of the Crofs an Hot | of Men, on purpofe to exterminate, deftroy and | butcher thofe whom they are pleafed to call Here- | | ticks, and, to encourage them in this izhuman fer- | » vice, do promife them the greateft Privileges. i The * Council of Bourges, approved by the general Hh Council of Bafil, declare, that War may juftly be rh | * waged againft condemned Hereticks, and that ral © Princes and Chriftian People may be animated to i * fight againft them. The Fourth general Council of | Lateran. de- | crees, * that they whounder the Badge of the | ' } Hi * Si Bobemi non venerint ad Concilium fic folenniter man- dati, tune Principes & Chrifti Fideles poterunt ad pugnam ani- mari: (¢ paulo -poff) jufte induci poflit bellum contra Hereti- cos damnatos. Append. ad Concil. Bafil. apad Bin. To. VII. Nie p.200. Hi) é + Cathclici vero, qui Crucis affumpto charactere, ad Hereti- corum exterminium fe accinxerint, illa gaudeant- indulgentia ; We illoque fanéo privilegio fint muniti, quod ‘accedentibus in. ter- re fan@ex fubfidium conceditur. Conett. Lat.quartum, To. XI. 7 | | s “Hig Hi F 4 : Crofs i p- 149. noe ‘oa * Crofs will fet themfelves to exterminate Here- * ticks, fhall enjoy that Indulgence and that holy * Privilege which is granted to them who go in © Defence of the Holy Land, and that is, full Re- * miffion of all their Sius which they confefs, and * for which they have been contrite, and a great- “er Degree of everlafting Happinefs than others Scpmayrexpeiiin Gan: git! yous . The Third general Council of * Lateran decrees, * 'They fhall be taken under the Defence of the * Church, and fhall be fecure from any manner of * Moleftation = Goods and Perfons, and * fhail have two Years releafe of the Penance en~ * joined them, and receive greater Indulgence at “the Difcretion of the Bifbops.” Cap. 27. The general Louncil of Siena decrees, that ‘ all who pro- * fecute and procure the Extirpation of the/WVickle- * ffts and Huffites, fhall enjoy allthe Rights, Pri- * vileges and Indulgencies concerning the Pardon * of their Sins, which have beengranted tothem that “rife up againft Hereticks, And to + all that will _ * Eos qui atdore Fidei ad (Heereticos preefatos) expugnan- dum, laborem juftum affumpferint, ficut eos qui fepulchrum dominicum vilitant fub Ecclefie defenfione recipimus, & ab univerfis inquietationibus tam in rebus quam in perfonis, ftatui- mus manere fecuros; & rurfus fidelibus Chriftianis qui contra eos arma fufceperint biennium de poen'tentia injunéta relaxa- mus, aut fi longiorem ibi moram habuerint, Epifcoporum di- fevetioni, quibus hujus rei cura fuerit injun@a, committi-. mus, ut adeorum arbitrium fécundum modum laboris, major eis Indulgentia tribuatur. Concil, Lat. 3 cap, 27. apud Bin. To. VII. p. 662. | ; + Statuit hee fancta Synodus, quod quicunque capientes He- reticos, & in poteftatem Ordinariorum vel Inguifitorum Here- ticee pravitatis effectualiter ponentes, vel eos, quos detinere, feu capere non poflent, de eorum territoriis omnes expellentes, aut bannientes, feu etiam requifiti,’ brachium feculare contra eos preeftantes, cam Indulgentiam confequantur que dari confuevit perfonaliter proficifcentibus in fubfidium Terre Sanéte. Cone il. To. XII. p. 268, 369. * profeeute C9 D profecute thofe Hereticks, apprehend or bring them to the Jnguifitors, or, it they cannot ap+ prehend, will expel them from their Territo- ries, and, if they be required, fight againft them; they promife all the Privileges granted to thofe who went to the Affiftance of the Holy Land”. So alfo doth the Canon Law. Eugenius Decretal, the Fourth, in his Bull of Revocation of the ge- . eh neral Council of Ba/fil obje&s this to them, © ‘That pti * againft the Decrees of the Holy Fathers, and = - * the Ediéts of Emperors, which deny the admit- * ting Hereticks to Audience, and in prejudice to © the Authority Apoffolick, and the Authority of * the Holy Councils, they had invited the Bohemians * todifpute at Baf/, about certain Articles con- “ demned bythe Decrees of Popes and Councils, it being; faith he, notorious to the whole World, that the Bohemian Hereticks were maturely and fo- lemnly condemned in the Council of Conftance and in the Council of Siena, were by divers Procefles of the Apoftle’s See and his Legates, aggravated once and again, and that War was proclaimed and the Secular Arm* invoked againft them. ¢ ‘ He * fhall obtain of God the Kingdom of Heaven who * dies for the defence of Chriftians, faith a Lemma of the Cazon Law; the Words of the Chapter are faid to be directed by Leo the Fourth, to the French Ar- my ; and they {pake thus, viz. ** laying afide all -A A B&O 'A A BB *Invocatione etiam auxilii brachii fecularis, & publici belli in- dictione multiplici. Biz. To. VIII. p. 267. + Ccelefte Regnum a Deo confequitur qui pro Chriftiancrum defenfione moritur. * Omni timore & terrere depofito, contra Inimicos Sanétx Fidei, & Adverfarios omnium Religionum agere viriliter ftu- dete ; novit enim Omnipotens fi quilibet veftrum morietur, ’ quod pro veritate Fidei, .--- ac defenfione Chriftianorum mor- } | | | il 7h» Part. 2. Can. 23..9qu.8. cap. 9. , ’ Fear tuus eft, & ideo ab eo premium’ ccelefte confequetur. De- i Concil.. To. XI. p.619, 621, Council. To. AL. 9-423 Pag. 619. Ci)" € Fear and Terror, a& boldly againf the Ene- € mies of the Holy Faith, and the Adverfaries © of all Religion; for the Omnipotent knows, * that if any of you dies, he dies for the true * Faith, the Prefervation of his Country, and the © Deferice of Chriftians; and therefore he fhall obtain of God a Heavenly Reward. . . §. XI. Thelaft Punifhment which thefe poor Crea- tures muft undergo, isDeath. They thal! not be fuffered to live, fay the Conftitutions of Frederick the Second. ‘* The Patareni, and all other Here- * ticks, fhall be duly punithed by the Secular Fudge, © they fhall take them away by a damuable Death, fay the fame Conftitutions, p.619. “For their * Extirpation, we decree, faith Ludovieus the Se- © venth, King of France, that, being condemn- © ed, they fhall be punifhed with the Animadver- “fidn due unto them, So alfo doth the Camz Law. Decretal.}, 5. tit.7. cap. 13. By the Sta- tute of our King Henry the Fourth, againft the Lollards, ° after the Sentence pronounced againft © thefé Hereticks ; the Mayor, the Sheriff, ox € their Officers, who mutft be prefent at the Ex~ ‘ ecution, muft takethem into their Cuftody, and “burn them before the People in fome emiment © Place. Concil. Tom. XI, part 2.p.2101. A.D. 1408. The Conftitutions of Frederick the Second, de- cree, that ‘ the fame Punifhment fhall be inflitted © upon thofe who cherifh and defend them. © And upon all who having once abjured their © Herefy, relapfe into it. ibid. p. 620. If after Death they fhall be found to have been Hereticks, ‘ their Bodies muft be digged up, and * their Bones burnt. Council, Albienfe, Can. 52. Bes ae a And the Temporal Lords, by the Diocefan,and © the Inquifitors, muft be compelled by Eccleft- ‘ aftical Cenfures to dig up their Bodies. Coucil. Alb, Can, 27. p. 728. More- (75) 3 © Moreover, ‘ The Sons and Nephews of Here- © ticks, or of their Receivers, Defenders or Fa- yourers, muft be admitted to no publick Off- lat *'ces, or Benefices Ecclefiaftical or Secular, nor to 7. x7. - i) * fucceed tothe Inheritance of their Fathers. Conf: ?. ©>>- Hl Fred. 2, Innocent. 4. cap. 29, p. 608. Nich. 3. 7,4? Couft,2, §. 21. "Thefe are the Laws eftablifhed, ».132. which lay an Obligation upon thofe of this Com- munion to punifh Hereticks. : §. XII. And that what they have thus efta- blifhed may be inviolably obferved, they decree, i. That ‘ all the Governors forementioned muft * proceed according to their Conftitutions, againft f all Herefies, extolling themfelves againft the * Church of Rome. Clem. Conflit. 8. §° 2. ubi fu- ra. 2 2. That ° thefe Punifhments of Hereticks mu py. 608. € by no Means be relaxed. Conft. Innoc. 4. Cap. 32. Clem. 4. Cont. 13. Leg. 34. Bull. Zo.Z. p. 175. and as they muft not be relaxed, fo neither muft they bedelayed. For, 3. ‘ When any Perfon is condemned for Here- * fy, the Magiftrate, within five Days, muft ex- ecute the Sentence which hath paft upon him: Iunoc. 4. Conft. cap. 24. he muft prefently receive pag. 607.6 them into his Cuftody forthat End. Clem. 4. Conft. Bull. Rom. 13. Leg. 23. * He fhall punith them without De- pion © lay. Conft. Ludovici, Regis Francorum. And, 5, 423, : 4. That no Perfon may have any Temptation | i i or Excufe, either for the relaxing or delaying of them, they are required to execute them without an Enquiry made into the Juftice of them: For by ue the Conftitutions of Janocent the Eighth, * All Ma- i * giftrates, under the Penalty of Excommunica- “ tion, muft execute the Penalties by the Inquifi- “ tors impofed. on Hereticks, without revifing the * Juttice of them; becaufe Herefy isa Crime meer- i ly Ecclefiaftical, Conf? 10. Bull. Rom, To. Lp. 45 3 §. MUL ¥ 5 . ol iia C76) ; § XIE Moreover, that no Governor may plead, Ignorance as to any of thele Laws, by the Confii- tutions of Innocent the Fourth, ‘ Every Govermy “ muft have a Copy of thefe Zaws inferted into * the Statute Book of the City where he doth pre- * fide’ Conft. 38. Clemens the Fourth commands . © All Ryders throughout Fal, to write down in ‘es * their Chapter-aéts,’ or in their Books of Statutes, wil, Rov. ¢ , ae ae : fife Fo. 1. y. the Conftitutious fet forth againt Hereticks' by Tn- £66. * wocent the Fourth, and Alexander the Fourth, © Conft. 8. § 1. And, 2. “Hf any blot out, diminifh or alter any of * thefe Coxftiznsions without the confent of the * Apoftolick See, he muft be proceeded again as Pag. 609. ° a publick Defender or Favourer of Heveticks, Te-- mocent. 4. Conft. 34. Clem. 4. Confi. 13. Leg. 37: p: 175. And that no Perfon may plead an Obhga- tion by virtue of any other Conftitutious, to neg- lect the profecution of thefe Lauy. 3. ° All Statutes contrary to thefe, throughout * all daly, nwft be abolifhed and rafed out of alt Pur6oo, Places and Cities within their Jurifdi@ion,’ Fsms- Bar Rom. cem,4, Confe, 37- Clem. 4. Conftst. 53. Leg. 39. By To. t.p. the Conftitutioe of Urbaw the Fourth, © The Sta- 275 “ sutes of any City, Cafile, Village, or other place, ee te * whereby the bufinefs of the Ezquiftios of Hereti~ j tna cg eal pravity is directly or indirectly hindred or _... © setarded, are made void, and the Reffors and * Governors of thofe places are, by Eccleflaftical “ Cenfure to be compelled to revoke them. § XIV. Again, Phat knowing of thefe Canftz- tutiows they may not dare to be remifs as to the Execution of them; at their Admiffon they maft {wear to the Obfervance of them, *he who will * not do fo, muftnet be owned as 2 Governor in a8 “any Place in aly; nor muft any of his AGs be 3. xr, »,. Valid, nor any Perfon be obliged to perform 40. XI, pe ¢ ; oy ae 6a, - the Oaths made to him, Lac, 4. Conff. +. Clem. 4, Const. Te. XI. p- Gag. | Be «gil a 4. Conf. 13. Leg.t. Nor is he, by the Laws of ek ii Second, to be Mstied as a Gover- ful. ee nor in any Place of the Empire, And thefe two 4.173. Conjtitutions are made a Part of the Cazou Law, as p. 622. ou may fee, Sexti Decretal. 1. 5. tit. 2. cap. 11. If, having thus fworn, “ he. fhall negle& to obferve all, and feveral of thefe Conjftitutious, he muft be devefted of his Office and Govern- ment, and be henceforth uncapable of any Dignity, Office and Honour, and muft be pro- zm. xr. p. ‘fecuted as a Perfon infamous, perjur'd, fufpeéted 64. concerning the Faith, and a Favourer of Heveticks, Bu. rom, Conft. Innoc. 4. Conft. 1. Clem. 4. Confi. 13. Leg. 2. Io. I. p. “If he do not proceed according to thefe Rules *73- *againit all Herefies extolling themfelves againft the Church of Rome, he mutt be punifhed with an Excommunication and an Interdi&é upon his Fu- rifdittion, to be inflicted by the Inquifitors-on all Refufers, Conftit. 8. 9 2. Conftit.13.§.2. p.172. p. 466. “If any Bifhop be negligent or remifs in pur- ging of his Diocefs from Heretical Pravity, he, by the * Cawon of the Fourth general Council of Lateran, © mutt be depofed from his Epifcopal Of- € fe; and the fame Punifhment is threatned by the general Couucil of { Conftance to all Archbifbops, Bifhops, ox Inquifitors who are thus negligent and remifs, and alfo by the Caron Law, Decretal. 1. 5. tit. 7. cap. 13. A AA A A A a 3 € * Si quis Epifcopus, fuper expurgando de fua Diocefi Hereti- cx pravitatis fermento, negligens fuerit vel remiffus, cum id certis indiciis apparuerit, ab Epifcopali Officio deponatur, & in locum ipfius alter fubftituatur idoneus, qui velit & poffit Hzre- ticam confundere pravitatem, Concil. Lat. Can. 3. Concil. To. XI. p- If 2. + Nos enim contra omnes Archiepifcopos, Epifcopos, ec. qui fuper extirpando Hereticx pravitatis fermento,-----negligen- tes fuerint,-----ufque ad privati nem feu depofitionem’ Pontifica- ‘lis Dignitatis procedere intendimug & procedemus, Sef 45. apud Bin. To. VI]. p. 1122. me CO OR gies aR To. XI. p. © If any Bailiff be negligent in this Work, hé 428. © muft lofe his Goods and be uncapable of the © Office, Concil. Tolof. Can. 7. Council. Albienfe, Can. 7. P73. Shea me * Tf any Perfon whatfoever will not execute. Concil. To. ° the fentence of the Jnquifitors, he muft be com-: X1.p.698.* pelled to it by Ecclefiaftical Cenfures; and if then *“he amend not, both his Dzocefaz and the Ingui= * fitors mutt proceed againft him as a Defender and: > p.726. © Favourer of Hereticks. Sothe Council of Valeuce,, #727- © A.D. 1248. Can. 9. Concil, Albienfe. Can 22. A.D. 1254: Vide Bul- §.XV. And that no Man may daré to give. lam Ni- thefe Hereticks Credit, or fhew them the leaft Fa- aie vour, they have décreed, 1. That all who are Be-, §.3. Bull. Zevers of Hereticks, or give Credit to their Errors,. Rom. To.I. fhall be condemned and punifhed as Hereticks, In- ans © noc. 4. Conft.27. Now ‘ fuch a one is he, (faith Conf: 1, < the Provincial Council of Narbon,) who fhews: i.27.p. * them any Reverence, who believes that they, eS ; * continuing in their Set, may be faved, or may 495, 496.. De good and holy Men, or Friends of God, or of good Life and Converfation, or that they who profecute them do offend, Caz. 29. They are to be reputed Favourers of Hereticks (faith p- 492: the Provincial Council of Narbon,) who hinder Cam.t4. © the CorreGtion or Extirpation of Hereticks, and thofe that believe them, or do not do that which without manifeft Faule they cannot omit towards it; they greatly favour. them who conceal them when they may and ought to re- veal them; they more, who by concealing of | them malicioufly endeavour to hinder their Ex- amination, Incarceration or Punifhment;. they moft of all, who releafe them without the Con- fent of the Church, when they are taken or im-: prifoned, or by whofe Counfel, Aid or Com- _1é.Can16.° mand, fuch things are done: Nor are sy free rom nN aA A nN HH ~ * from this Crime, who, having Opportunity of * Place and Time, and Power to apprehend He- * veticks, or help others fo to do, wickedly let it * flip, efpecially, when they are required to affift © by others that are willing to apprehend them. 2. ** Tf any Believer, Receiver, Defender or Fa- * vourer of Hereticks, being excommunicated, do “not fatisfy (the Church) within a Year, he from henceforward fhall be infamous, and fhall not : be admitted to give Teftimony, or to publick’ Offices, or to Councils, or to the Eleéion of thofe that belong to them: he fhall have no Hi Power of making any Will, or fucceeding to (ny ” pe any Inheritance: No Man {hall be obliged to aniwer him in any Caufe, but he thall be com- pelled to anfwer others; if he be a Fudge, his Sentence fhall be void and null, nor fhall any Caufes come before him; if an Advocate, he fhall not be admitted to plead; if a Clerk or Concil. t: © Notary, the Inftruments drawn by him fhall be aes | “of no Moment. So. the Confit. Freder. 2. the oo : Conftitutions of Clement the Fourth, Conft.27. And p.183,175. Jaftly, All this is confirmed by the Fourth gene- 2». XI. p. ral Council of Lateran in exprefs Words, Cap. 3. de 15°- 149: Aa RA A AHR A AHA AB a * Credentes verd preterea, Receptores, Defenfores & Fauto- res Hereticorum, Excommunicationi decernimus fubjacere: fir- miter ftatuentes, ut poftquam quis talium fuerit Excommunica- i tione notatus, fi fatisfacere contempferit infra annum, extunc i ipfo jure fit factus infamis, nec ad publica Officia, feu Contfilia, nec ad eligendos aliquos ad hujufinodi, nec ad Teftimonium ad- mittatur: Sit etiam inteftabilis, ut nec teftandiliberam’ habeat fa--- } cultatem, nec ad hereditatis fucceffionem accedat: Nullus pree- terea ipfi fuper quocunque negotio, fed ip aliis re{pondere co- gatur, quod fi forté Judex exftiterit, ejns fententia nullam obti- - neat firmitatem, nec caufx aliquz ad ejus audientigm perferan- Wh tur;. fi fuerit Advocatus, ejus patrocinium nullatenus admitta- | tur ; fi Tabellio, ejus inftramenta confecta per ipfum nullius pe- | nitus fint momenti, fed cum Autore damnato damnentur, Con- i oil. Lat. quartum, Can 3. Goncil. To. XI. p- 149, IF0. | Frareticis, \ | | heh) Concil. To. AL. p.494. - 689, 690. one Stee ie | Heavetici, and by the Canon Law, Decretal. 1. §. tit: 4, cap: 13. §. XVI. Moreover, for the Security and the Encouragement of fuch as fhall accufe them ;. Whereas, according to the Laws of heathen Rome, no Man could be condemned, till he had his Ac- cufers:brought before his Face, they have decreed that ‘ the Names of the Accufers of Hereticks fhall “not be made publick either by Word or Sign, “ becauife this’is the Pleafure of the Apoftolick See. So Concil. Narbon. A. D. 1235. Can.22. Council. Bit- ter. A. D. 1246. cap. to. And whereas, in. other Cafes, by the Laws of all Nations, notorious Cri- minals, infamous and perjur’d Perfons, were-not to be admitted to give Teftimony againft others, efpecially in Matters of Life and Death: All Criminals, and infamous Perfons, though Parta- kers with them in their Crimes, may be admitted to accufe and ‘teftify againft the Hereticks, Concil., | Narbon. A. D. 1235. Can. 24. Concil. Bitter. A.D. 1246: cap. 12. §. XVIL Now fuitably to thefe Decrees and Principles the Pope hath frequently proceeded, de- priving Civil Governours of their Dominions, as being Favourers of Hereticks, or as negleCing to extirpate Hereticks out of their Territories. For * Raimund, Count of Tolofe, was excommunicated by Junocent the Third, ‘ becaufe he was a Fa- ‘“wourer of Hereticks, and his Dominions, by the ‘Pope, were given to any Perfon who would feize © ‘them. In the Year 1210. the Citizens of Tolofe wereby the Council of + Avignion excommunicated, gat PSB SSS aTaro he o ols WEA Bt od REALL * Raimundus, Comes Tolofanus, Albigenfium Fautor, jam fepius excommunicatus, cum & ditionem quam cuivis occupan- tia Pontifice conceflam cerneret, ¢>c. Concil, To. XI. pag. 35. + In quo Concilio excommunicati fuerunt, & expofiti, Cives Tolofani, pro eo quod ca que Legato, & Cruce fignatis, promi- Pass de expulfione Hexreticorum, adimplere contempferant. lbid. p. 35. ; ; * becaufe Me | ( 8: * becaufe they negle@ted to perform what they * had promifed concerning the Expulfion of Here- * ticks. In a Council held at Vaur, A. D. 1213. “ * Arnaldus the Popes Legate, by the Apoftolick * Authority, doth admonifh and command the * King of Arragon to abftdin from the Protection, * Detence or Communion of Hereticks, threatning that ° otherwife he would pronounce againift him the * fame Cenfuresand Ecclefiaftical Punifbments which “are denounced againit them.” Yea the Pope himfelf informs him, that if he proceeded tobe a t Favourer of Hereticks, ‘ he could not fpare him, * nor delay his Punifhment ; and that he might by * the Example of others, who of late had oppo- * fed themfelves to God and the Church, perceive “ what great Danger hanged over his Head.” The occafion of all this was as followeth; Peter, King of Arragon, follicits for Raimund, Count of Toloufe, that he mightbe received into the Church, and for the * Counts of Cominges and Fux, ‘ That “they might be reftered to their own ‘again. To this the Council anfwer, ‘ That Count Comin- * ges had made a League with Hereticks and their © Favourers, and that the Count of Fux was a Re- * Arnaldus Apoftol. Sedis Legatus, datis literis, Auctoritate Apoftolica, Regem admonuit, quin etiam imperavit, ut apro- tectione, defentione, communione que Hereticoruth abftineret, alioquin eafdem cenfuras & poenas Ecclefiafticas in eum pro- nunciaret. Bin. To. VI. p. 792. t+ Nec nos tibi contra Fidei Chriftiane negotium poflemus parcere vel deferre, quantum enim tibi immiineret periculum, fi Deo & Ecclefix, prefertim in caufa Fidei, te opponeres --- moderna poffunt te exempla monere. Conseil. To. XI. ae 5. * Ut Comes Convenarum reftituatur ad terram fuam, ut Comes Fuxenfis. reftituatur ad fua. Cone. To. XI. p.82. Pro certo intelleximus, quod Comes Convenarum Feedus cum He-. reticis: & eorum Fautoribus contraxiflet, conflatque de Comite Fuxenfi, quod Hzreticorum extitit a longo tempore Receptator, p. 83. Ge © ceiver 4 (82 ) © ceiver of them, and therefore his Majefly ought © not to intercede for them till they have fatisfy’d © the Oburch.’ Whereupon the King fides with them, endeavouring to obtain by Force, what . by Petition - he could not obtain. In the Year 1214, a Council met at * Montpellier, of five Arch- * bifoops, and twenty eight Bifbops, who chufe the © Count of Montfort, Prince and Mozarch of the © Dominions of the Count of Toloufe, the fore- ‘ mentioned Fuvourer of the Albigenfes, ‘ defiring * the Pope’s Legate to confirm their Choice. He, having no Inftruétions touching this matter, acquaints the Pope with their Requeft, who doth immediately commit to him the Cuftedy, and al- - low him the Benefit of thofe Dominions, refer- ring thé matter of the Zz/e to the Decifion of the fourth general Council of Lateran, then called, and the next Year aflembled, which \refolves the Concil. T, Cafe thus; ‘ ‘That the Pope fhall abfolve the Sub- XI.p.148,° jeGts of fuch Favourers of Hereticks from their 149. ‘ Allegiance, and expofe their Territories to be “ enjoyed by Catholicks, who, having deftroyed “the Hereticks, fhalt poflefs it without: any Con- ‘ tradiction, fo that no Injury be done to the. * Principal Lord, who in this Cafe was the French King. ina Council held inthe Province of + Nar- scemneeremeenerneaRE TAT é * In hec tandem omnium & fingulorum vota& confilia con- venerunt, ut nobilem Comitem Montisfortis eligerent in totius: terre illius Principem & Monarcham. --- poftquam ergo Ar- chiepifcopi & Epifcopi elegerunt prenobilem Comitem, in- ftantiffime requifierunt a Legato, ut ipfe fiatim traderet totam terram eidem Comiti. --- Dominus Papa --- commendabat Co- miti Montisfortis cuftodiendam, donec in Concilio» generali, guod in Kalendis Novembris illius anni, Rome convocaverat, de terris .predictis plenius ordinaret. Concil.To. XI. p. 104. “+ Statuimus & preecipimus obfervari diftricte, ut Raimundus, filius Raimundt, quondam Comitis Tolofani, Comes Fuxenfis, grc. Tolofeni Heretici, Credentes, Fautores, Defenfores & Re- ceptateres eorundem,Candclis accenfis, pullatis Campanis, de- bei, ( 83) bon, An. Dom. 1227. ‘ Raimund; the Son of Rai= “ mund, Count of Toloufe, the Count of Fux, the * Hereticks of Toloufe, and the Receivers, Believers, * Favourers, Defenders of them are denounced ex- “communicate by Bell, Book and Candle, and ‘ are expofed, as to their Goods and Perfons, to * every one that can feize on them. A. D. 1231. ¢ Martin the Fourth doth pafs the Sentence of Excommunication, a€ually incurr’d againft “ Michael Palelogus, as being a Favourer * of thofe Schifmaticks, the Greeks, and therefore “a Maintainer of Hereticks, and of their Herefies “and Schifms --- and he, moreover, doth com- “mand all Kings, Princes, Dukes, @c. and’ all * other Perfons, of what Dignity, Condition, orE- * ftate foever, under"the Penalty of the fameEx- * communication, to make no Leagues or Confé~ nuncientur excommunicati, & expofiti cuilibet occupanti, tam in rebus quam in perfonis per fingulas Parochias, fingulis diebus Dominicis. Feftivis. Concil. Narbon. Cani17. Concil. To. XI. p. 308. + Michaelem Palaologum, qui Grecorum Imperator nomina- tur, tanquam eorundem Grecorum, antiquoram Schifmatico- rum, & in antiques Schifinate conftitutorum, & per hoc Hex- reticorum, necnon & Hezrefis ipforum Schifmatis antiqui Fau- torem, de fratrum néftrorum Concilio denunciamus Excom- municationis Sententiam latam a Canone incurriffe, ac ipfius fore Sententiz vinculo innoedatum. Cxterum univerfis & fin-’ gulis Regibus, Principibus, Ducibus, cc. & cxteris omnibus cujufcunque fint prxeminentix, conditionis aut ftatus, --- di- ftri€tius inibemus, ne cum eodem Michzele Palaologo, in hujuf- modi Excommunicatione manente, focietatem vel confoedera- tionem aliquam contrahere {ub quovis ingenio vel machinatione prefumant; -- omnes & fingulares perfonas contrarium faci- entes --- Sententiam Excommunicationis, quarn nunc in ipfos ferimus, volumus incurrere ipfo faéto--- & nihilominus focieta- tes confoederationum ipfos, etiamfi peenarum & juramentiad- jectione, vel quacunque fuerint alia firmitate vallate, decernimus iritas & inanes. Mart. Conff. Unic. Bulli Rom. To. I. p. 182; 183. §.1, 4; 3. G 4 * deracies ( 84) deracies with him; pronouncing all fuch Con- federacies null and void, though they have been confirmed with an Oath, or any other Firmnefs 3 whatfoever. : Extrav. A. D. 1307. Clement the Fifth, by the Advice | Com. l. 5. of his Brethren, doth pafs thevery fame Sentence “12 upon Andronicus Paleolgus, the Emperor of the P-3: Greeks, for the fame Crime. Spod..4n- A. D. 1326. Castrutius, Governor of Luca, is nal. To.I. condemned by the Pope’s Legates, as a Perfecu- é ant tor of the Church, and a Favourer of Hereticks * ig and Schifmaticks, and is deprived of all his Digni- ties, and expofed to every one that would fall | upon him. 16.p.791,. A.D. 1425. Martin the Fifth pronounceth a moft = §. 1. heavy and fevere Sentence againft the Perfon and. | Kingdoms of Alphonfus, King of Arragon, as be- ing a Favourer of Schifm. Apud Sp. A. D. 1512. Fulius the Second, having notice To. 11. that the King of Navar favoured the Enemies of 4 7 the Church, he recurr’d to that laf Remedy 4 ‘which is wont to be ufedagainftRebellious Princes, execrating the King and Queen of Navar, de-. | priving them of their Dominions, and exciting | all Princes to feife upon the’common Prey. * Heu- rythe Third of France fpared the Blood of Prote- fants, and refufed to declare his Suceeffor un- : capable of the Succeffion, though he was a Pro- ) teffant ; wherefore Sixtus the Fifth, 4. D. 1585. | excommunicates him as 4 manifeft Favourer of He- | | a a a yeticks, and grants nine Years of true Indulgence to any of his Subjects who would bear Arms a- gainft him, and doth abfolve them all from their Al- * Tanquam Seétariorum Fautorem & Defenforem publicum & manifeftum. Vide Thuan. /. 82. p. 45. Bull. Sixti 5, edit. A. D: 1585. legiance ( 85) il Jegiance to him. Upon this, his Subjects rebel againft him, and Fryer Clement murthers him. Y A.D.15 92. Clement the Eighth declares, that Henry Spond. ibid | the Fourth of France was unworthy of the King-?-875- dom, as being a Deftroyerof the Orthodox Faith, * * and a Favourer of Heveticks, and therefore he i commands the EleGtion of another. i A. D. 1570. * Pius the Fifth * declares Queen Wt Elizabeth a Heretick, anda Favourer of Hereticks, | and for that Caufe deprived of all Dominien, Dignity and Privilege whatfoever, and her Sub- \jects-abfolved from their Oaths, and from all * Duty, Allegiance and Obedience, by that Oath * due unto her. §. XVIII. Let it be then confidered, that though Councils join with Popes in the making of Canons, yet by the Conftitutions of that Church, the Pope alone is he to whom belongs the Execution, and the authentical Expounding of thofe Caxous, as they muft be reduced to Practice: And that the Pope is authorifed by their ¢ Counczls, both to in- aA an a * * Declaramus prediftam, Elizabetham Hereticam, Heretico- rumque Fautricem, pretenfo Regni pradiéti jure, nec non om- ni & quocunque Dominio, Dignitate, Privilegioque privatam, & etiam Proceres, Subditos & Populos di&ti Regni qui illi quo- modocunque juraverunt a Juramento hujufmodi, ac omni prorfus Dominii, Fidelitatis, & Obfequii debito, perpetuo abio- lutos. Bull. Pii Qywinti. Bullar. To, 2. p. 303. + Nos enim unum Ecclefi corpus fumus, & ipfe hujus cor- poris caput fub Capite Chrijto, quicquid igitur fit ab hoc corpo- re Ecclefiaftico, ab ipfo magis quam. ab alio corporis .mem)ro | procedere cenfetur, itaque non fecus Synodalia Decreta pro itto debito & honore exequi debet, ac per alios fervari facere, quam fi ab ore proprio diétata & promulgata eflent. Re/p. Synod. Ba- fil. apud Binium, To. 8. p. 141. 4.C. D. j Quoties aliqua de univerfali Synodo aliquibus dubitatio nafcitur, ad recipiendam de eo quod non intelligunt ratienem, ii qui {a- lutem anime fuz defiderant, ad Apoftolicam Sedem pre recipi- enda ratione conveniant. Decret.-part 1. diff, 17. cap. 4. St quid eas de judicio univerfalis Synodi quod Con/tantinopo. per G 3 terpret \ terpret and to execute their Cauons during the In- terval of their Se/fZous.. And then, this being well confidered, you willfind Reafon to conclude, that their whole Church is very much concerned in what the Popes-do practife by virtue of thofe Canons, or in purfuance of them., And unlefs that *Pra@ice of the Popes in Execution of the Canons, which is allowed by Councils themfelves, during the Intervals of their fitting, may be reputed the Practice of their Church, I cannot imagine how they can impute any thing to their Church which is not done in Councils: And if that only which” is done in Councils muft be reputed as done by the Church, the Church mutt wholly be unactive in the Intervals, and. unable to exercife any ‘Authority by virtue of fuch Canous as have no Authentical Expofitor, and no Man authorifed to execute them. §. XIX. Moreover, though any Price, who hath embraced. the Romifb Faith, thould promife not to profecute his Prote/faur Subjects according to the Tenor of thefe fevere and fanguinary Laws, yet cannot his moft folemn Promifes give to them any juft Security of Freedom and Ex- emption from thefe Punifhments. ‘This will fuffi- ciently-appear, if we confider, | t That the fame impulfe of Confcience that makes a Man a R. Catholick, will alfo make him att like one when he hath opportunity to do it; it therefore mul ee primam nuper elapfam indi€tionem aétum eft, forte movebat ad Sedem Apoftolicam Electis aliquibusde fuis dare & accipere rationem poflent dirigere debuerant. Decret. part 2. canf. 23. Qu. $. Cap. 43. Siin his recipiendis aliqua difficultas oriatur, aut aliqua inci- erit que ad declarationem, quod non credit, aut definitionem poftulant, confidit Sanéta Synodus B. R. Pontificem curatutum, Cre. Synod. Trident. Seif. 25. p. 648. ei — Rg ON Le te eee (872 engage him to believe that the Decrees of * gene- yal Councils concerning the Punifhment of Hereticks * muft in thémfelves be juft and equitable, and fir to be obferved by him, and that the practice ‘of the whole Roman Church, purfuant to them, for the {pace of three whole Centuries, mutt be a co- gent Demonftration of the Reception and Appro- pation of thofe Laws throughout all Catholick King- doms ; that he who doth not punith Hereticks, ac- cording as thefe Laws require, muft be guilty of the Crimes with which thefe Laws do charge him, and well deferves the Punifhments they have de- creed againft him; and that whofoever doth ex- terminate and punith, Hereticks, as they encourage him to do, fhall certainly obrain the Bleffings which they promife to him for that AG. How can a Popifp Prince abftain from thus reflecting with himfelf? Either the R. Councils provincial and a eens * Nec quifquam illud dicere prefumat quod aliquod generale Concilium legitime congregatum errare poflit, quia fi hic perni- ciofus Error admitteretur tota Fides Catholica vacillaret, uec ali- quid certi in Ecclefia haberemus, ‘quia qua ratione-errare potelt unum, poffint errare & reliqua Concilia. Bafil. apud. Bin. To. 8. p. 128. Blafphemia effet, fi quis negaret Spiritum Sanétum dic- tare Sententias Canones & Decreta Conciliorum. did. p. 131. Hereticum illum fateri debetis qui putat Concilium generale in his que ad Fidem feu bonos mores N. B. pertinent pofle errare, p. 135. Eft certa regula, indeficiens menfura, Cunctos fideles re- - Gtiflime regulans, que credenda aut agenda funt faluberrime de- monftrans, p. 206. De Hexrefi fufpectum rogari vult Concili- um Conftantienfe utrum credat guod illud quod Sacrum Conci- liam univerfalem Ecclefiamy repreefentans approbat in favorem Fidei & falutem Animarum fit ab univerfis Chrifi fidelibus ap-~ protandum & tenendum, & quod condemnat effe Fidei’ & bonis anoribus contrarium hoc ab iifdem effé tenendum pro condem-- nato. Sef. 45. Bin. Concil. To. 7. p. 1124. Caetera item omnia ab Oecumenicis Conciliis, ac preecipue a facrofanéta Tridentina Synodo tradita, definita & declarata, indubitanter recipio, atque profiteor ; fimulque contraria omnia, atque Herefes quafcunque ab Ecclefia damnatas & rejectas & anathematizatas, ego pariter damno, rejicio & anathematizo. Pi quarti forma Juramenti profeflienis fidei ab Ecclefiafticis R. Ecclelie {ufcepti. G4 general, C8.) general, and the great Monarch of the Church do well in animating and exciting all R. Catholicks to fight againft all Hereticks, expel them out of their Dominions, and execute thele Laws upon them ; and in propofing the Rewards forementioned, as Bleffings certainly to be obtain’d by all who do engage under the Banner of the Crofs for their DeftruGion. And all the Roman Catholicks did well, who, in Obedience to their Commands, and Ex- pectation of thefe Bleffings, hazarded, and loft ‘their Lives, by their Endeavours to extirpate Fereticks, or who did murther and maffacre fo ma- ny millions of Hereticks. And confequently, I al- fo fhall do well, and may expeé thefe Bleffings, by acting as they did; or elfe-thefe Popes. and Councils, and all thofe R. Cacholicks, who fought, or acted, or did encourage others to aé& thus againft all Hereticks, were truly guilty of all the Chriftian Blood which in thofe Wars, between the Heretick and Catholick, was {pilt, and all the bar- barous Maffacres and horrid Murthers which have been committed upon Hereticks. Andif fo, Why do I own that Church, that Pope, thofe Councils, who have been guilty of thefe horrid Crimes, and thefe notorious. Marks of Autichrif? ; and which hath often faizied, but never in the leaft difcount- enanced, but kept communion and good corref- pondence with the Authors of them. 2. This further will appear, if we confider that the fame Principles which do oblige a Popifh Prince to own that Faith, oblige him alfo to execute thefe fanguinary Laws upon the Heretick, whatfoever Promifes or Obligations he hath made unto the contrary. hat he is fubje@ toa Power which can abfolve him from all Obligations of this na- ture which he at any time fhall make, and which already hath declared that it is not in his power to make them, or ro obferve them when they have been : ( 89) been made. ‘That they are prejudicial to that fu- perior Tribunal of the Church to which he mutt be fubje&, and made concerning Herefy, of which, as being a‘Spiritual Concern, he muft not judge, nor of the Punifhments belonging to it, or of the: Lawfulnefs of the Sufpenfion of thofe Punifhments, _ All this ‘tis eafiy to demonftrate: And, 1. According to plain Reafon, When two Prin- ces, that have diftin&t Tribunals, make Laws or Con- ftitutions thwarting on the other, the Conftitutions of the inferior Tribunal muft give place to thofe of the fu- perior: but by the Principles of the Communion of _ the Roman Church, the Ecclefiaftical Tribunal is fu- perior to that of Princes; fince then it is decreed by that Tribunal, as we have feen already, that all Catholick Princes fhall faithfully endeavour to. extirpate Hereticks from their Dominions, and that all Conftitutions made to the contrary are ipfo fatto void; no Conftitutions made by Princes in favour of Heretical Subjeéts can be obferved by them, or be of any moment in prejudice to the Determinations of the fuperior Tribunal of the Church. Now that, according to the Principles of R. Catholicks, the Ec- clefiaftical Tribunal is fuperior to that of Princes, is evident. 1. From exprefs Declarations of the Church in her moft general and approved Councils. * AE gidi- us Viterbienfis faith, with the great applaufe and approbation of the Fifth Latera Council under Fu- lius the Second, that zo Kings, or Princes can neg- leét the Commands, or refufe the Authority of their ge- neval Councils. ’ The Council of + Conftance declares, * Cujus quidem nulli Reges, nulli Principes poffunt vel De- creta contemnere, vel Jufla negligere, vel Authoritatem detrec- tare. Apud Bin. To. 9. pag. 11. + Ipfa Synodus in Spiritu Sanéto legitime congregata---poter ftatem a Chriffo immediate habet, cui quilibet, cuju cunque ‘ta- ts vel dignitatis, etiamfi Papalis exiftat, obedire tenetur in his that C90) ee * that, being a general Council, it hath Power im- * mediately derived from Chris#, which every per- © fon of what State or Dignity foever he be, even “ his Holinefs himfelf, is bound to yeild obedience “to, in matters which concern Faith, the Extir- * pation of the prefent Schifm, and the Reforma- * tion of the Church. "The general Counilof * Ba- ‘fi, in the fecond Seffion, renews the fame Decree: And Seffion 12th, doth challenge, “ by vertue * of the Omnipotent God, immediate Power over all faithful Chriftians: And, Seffion .33d,they _ declare this to be ° a Doétrine of the Cacholick Faith, * which he that pertinaciouily refifts is a Hevetick: © And Seffion 45th they add, that it is an Article “ which cannot. be negleéted, without the lofs of £ Salvation. ee Oe 2. This will appear from exprefs Ads of Ju- rifdiGion excercifed by them over Kizgs and Prin- ces, for to omit the frequent Excommunications, and. Sentences of Deprivations pafs'd upon Ezmperors and Kings in the Fourth general Council of Lateran, Can, 3. inthe general Council of Lions, Conc To.X. p, 645. inthe Council of Pifa, Seff. 14. inthe gene- ral Council of Conftances Seff. 12, 17, 37. of Bafi, : Seff. 27, 34, 40, 41. all which exprefly have de- creed, that Emperors and Kings, for Mifdemean-. i ‘ quee pertinent ad fidem & extirpationem diG@i Schifmatis, & re- formationem generalem Eccleliz Dei in capite & membris, Concil, Cont. Sef. 4, 5. Bafil, Soff. 2- / * Hee Sanéta Synodus in virtute Omnipotenis Dei, a quo fu- per omnes Chri/ti fideles immediate poteftatem’ vendicat, ee. Concil. Bafil. Seff. 12. Bin, To. 8. p. 39. F. Veritas de potettate Concilii generalis univerfalem Ecclefiam reprefentantis fuper Pa- pam, & quemlibet alium, eft veritas fidei catholice---veritatibus duabus predidtis pertinaciter repugnans, eft cenfendus Heereticus. Ibid. Sef. 32. p. 95. F. A. Hie Articulus de quo difceptamus fi- dem concernit, qui fine interritu falutis negligi non poteft. Idi. Epift. Synod. p. 139. ors C gt ) ors mentioned there, fhall lofe their Dignity and Ho- nour, and be deprived of their Government; 1 fay, to pafs by this, they frequently demonftrate their fuppofed Power over them by laying their Com- mands upon them; W% enjoin Princes, faith the Fourth * Lateran Council, cap. 67. and the Council of Vienna. We command fecular Princes, faith the Fourth Lateran Council, cap. 68. We peremptorily en- join them, faith Fulius the Second, with the Ap- probation of the Fifth Lateran Council, We com~ mand that they be compelled by the fecular Power, faith the Fourth Lareran Council, cap. wit. and the ge- neral Council of Lions, cap. Super Cruciata, } 3. Their Canon Law is full of Conftitutions to this effect, declaring, that, ¢ “ When the things of God “are treated of, the King muft ftudy to fubjec& * his Will to the Will of the Priefts, and not pre~ © fer it before theirs; that the Law of Chris? fub- * Per cenfuram Ecclefiafticam compellantur feculares Potefta- tes. Concil. Lat. quartum, cap. 3. Principibus injungimus, cap. 67. Proecipimus Praefumptores hujufmodi, per Principes fecula- res compefci, cap. 68. Per fecularem compelli preecipimus pote- ftatem, cap. ult. Principibus injungimus, Conesl. Vieunenfe apud Bin. To. 7. p. 870. Per fecularem compelli precipimus potefta~ tem. Concil. Lagdun. Bin. To. 7. p. 858. Eis (Principibus & Re- gibus) in virtute fanét obedientix, authoritate a Deo univerfali Eccleliz concefla, diftrifte preecipiendo mandamus, Concil. Bafil. Bin. To. 8. p. 207, Sacro approbante Concilio-----Nos laicos---- cujufcunque dignitatis, etiamfi Regalis extiterint, ---peremptorie +---requirimus, Concil. Lat. quintum, apud Bin. To. 9. p. 48,49. Cogantur omnes Principes, Concil. Trid. Seff. 25. De Retorm. EAP, 20. + Lemma. In Ecclefiafticis caufis Regis voluntas Sacerdotibus eft poftponenda. Certum eft hoc rebus veftris effe falutare, ut cum de caufis Dei agitur, juxta ipfius conftitutionem, Regiam voluntatem Sa- cerdotibus Cérifti ftudeatis fubdere, non preeferre. ‘Ecclefiafti- cam formam (equi, non huic humanitus {equenda jura preefige- re, neque ejus Sanétionibus velle dominari, cujus clementiz vo- luit Deus tux pix devotionis colla fubmittere. Decrer. part I. uit, 10, cap. 3. | © jects SS i i i (92) * jects Kings to the Priefthood of Chrift, and puts * them under their Tribunals; that Chriftian Em- * perors ought to fubjec their Executions to the * Prelates of the Church, and not prefer them to * theirs, becaufe God would have chem to be fub- * ject to the Priefts of the Church. By the fame Law it is determined that * ° Kings mutt follow. the * Church Form, and not prefcribe human Laws to * her, nor feek to domineer over her Con/titutions, © but fubmit their Necks to her Clemency. And, * that they ought to yeild obedience to the Laws ; of the Church, and not exalt their Power above . her 2. According to the Principles of that Commu- nion, all Princes muft fubmit to, and obey the Definitions of their general Councils, and the De- terminations of the Church in Cafes Spiritual, be- caufe fhe is their only Guide in Spirituals: This being therefore a {piritual Cafe, v/z. how far the Civil Magiftrate doth ftand obliged to punith He- veticks, the Romifh Prince muft ftand to her deter- mination in that matter, and therefore is obliged to act according to the Decrees forementioned, which firmly are eftablifh’d by the Church, what- foever Promifes or Oaths he may have made un- to the contrary. Now that the Caufe of Herefy, and of the Punifments to be infli@ed on the He~ retick, 1s by them judged a Spiritual Caufe, with which the Civil Power mutt not intermeddle, is v ater ep * Lemma. Imperatores debent Pontificibus fubeffe, non preeffle. Ad Sacerdotes Deus voluit que Ecclefiz difponenda funt per- tinere, non ad feculi poteftates, quas fi fideles funt, Ecclefie fuze Sacerdotibus voluit effe fubje¢tas.----Imperatores Chriftiani fub- dere debent Executiones fuas Ecclefiafticis Preefulibus, non pra- Ferre; obfequi folere Principes Chriftianos Decretis Ecclefix, non fuam preponere poteftatem, Epifcopis caput fubdere Principem folitum, non de corum capitibus judicare. Decret. part. 1. aft, 96. cap. I1, 12. evident ( 93 ) : evident from that Decree of ‘Boniface the Fifth; | which ftritly doth forbid ‘all Powers, Lords Tem-. . * poral, and Reétors, with their Officers, to judge coke | or take cognizance of that Crime it being mere-tis. 2. cap. ly Ecclefiaftical, or to free them out of Prifon Inquifiti- | without the Licence of the Bifbops or Inquifitors, oS | or to refufe to execute the Punifhments enjoyn- ed by them, or any way direétly or indire@ly to hinder their Procefs or Sentence, under the ; pain of Excommunication, which if they obftinately | * lye under for aYear, they are to be condemned as | * Hereticks; and this Decree is taken into the Bo- i) _ dy of the Canou Law, and is confirmed by the ge- ~neral Council of Conftance, Seff. 45.‘ The Crime of | * Herefy muft be judged only by the Ecclefiaftical * Court, and the Secular muft not meddle with it, faith Gregory the fourteenth, Conft. 7. §. 6. 3. No Promifes, Oaths or Engagements can oblige to the omiffion of that which is our Duty, ‘by the Confeffion of all Chriftians, they cannot bind, * faith their own Canon Law, to any thing which is againft the benefit of Holy Church; for ac- cording to the Determination of Innocent the Third, received into the Body of that Law, * they are “not to be called Oaths, but Perjuvies, which are attempted againft the Benefit of the Church.’ They cannot bind againft the Right of a Supe- rior, for the fame Law declares that in any Oath that is taken, the Right of the Superior muft be fuppofed to be excepted; they cannot bind againft the Law, or the Canonical Santtious, for otherwife, faith the fame Law, * * it is a rath a A A Aaan Aa Bull. Rem 10.7 .p.joS OO. AL Rem ail —— * Non juramenta, fed perjuria potius dicenda funt, qu con- tra utilitatem Ecclefiafticam attentantur. Decreral. 1. 2. tit. 24. cap. 27. quia non. + Juramentum,, predi&tum vos excufare non poteft, in quo debet intelligi jus Superioris exceptum. Ibid. cap. 19. * Debet ita intelligi, ut non obviet juri, alias tanquam teme- tarium non obligat, Cap. 21. ad noftrum. y é i | : Oath, | | | (94) Oath, and is tot valued. Since then, accotding to the Dorine of the Church, ‘tis the Duty of all Catholick Princes to punifh and extirpate Hereticks ; they cannot be obliged by any Oath or Promife to neglect that Duty, fince this Negleé& is againft Law and the Canonical Sanétions, againtt the plain Determinations of the Supreme Tribunal, and againft the benefit of H. Church, no Oath or Pro- mife can oblige them to it, And. 4. "They who do claim a Power to abfolve Ca- tholick Princes from their Contracts, Leagues and Engagements made to Heretical Princes, muft have an equal Power to abfolve them from Contracts “made with their own Heretical Subjetts, for fure the Contracts made with Equals muft be more firm than thofe which we have made to our Inferiors; but the Pope claims, and oft hath exercifed this Power of abfolving Catholick Princes from their Con- tra@s madewith other Princes on this account, be- caufe they were made with Hereticks, or Perfons excommunicate. Ergo, &c. Togive fome few Ex~ amples of this matter, the Bull ot ¢ Urbaz the Sixth concerning this matter runs thus; ‘ Amongft the + Inter folicitudines varias quibus affidue premimur, illa potif= G&mum excitat mentem noftram, ut circa falutem animarum Chrifi fidelium folicitis fudiis intendamus, & ne fideles ipfi ex confortio & participatione Schifmaticorum feu Hereticorum la- befa@ari valeant, adhibeamus remedia opportuna. Ad noftrum nuper pervenit additum, qued tam Wencelaus, Roman. & Bohem. Rex, quam Carolus R. Imperator, fimul, vel fucceflive, nonnul- as confoederationes, vel colligationes, feu ligas, aut conventiones cum diverfis Regibus, Principibus, ec. fecetunt, & quod aliqui ex hujuimodi Regibus, Principibus, ce. tunc erant, feu poftea fant efeGi SchiGmatici feu Harctici manifefti, & ab unitate fan- Gx R. & univerfalis Ecclefie-feparati: nos igitur attendentes quod hujufmodi confeederationes, colligationes & lige, feu con- ventiones faéicz cum hujufmodi Heereticis aut Schifmaticis, poft- quam tales cficéti erant, funt temerarie, illicite, & ipfo jure nulle, & Gi forte ante ipforum lapfum in fchifma feu heretin fa- &ex fuifflent, etiamfi forent juramento feu fide data firmate, aut confirmatione Apoftolica, vel quacunque firmitate alia roboratee, a many Gag.:):" ‘many Cares which we continually are preft with; our chief concernment is, to provide fit Reme- dies for the preventing the Subverfion of the Faithful by conforting, or by participating with Schifmaticks or Hereticks: and truly we have late- ly heard, faith he, that Wencelans, King of the _ Romans and Bohemians, and Charles the Emperor have entred into fome Confiderations, Leagues, Compacts or Conventions with divers Kings, Princes, Dukes, Earles, Grandees and Nobles ; fome of which Kings, &c. then were, or after- aA a maticks, being feparated from the Union of the Roman Church, though not by us declared fach ; _we therefore, confidering that fuch Confedera- cies, Leagues Compacts or Conventions made * with thele Hereticks and Schifmaticks; after they * were fuch, are rath, void and mull by Sentence * of the Law; but if they were made before their ~ falling into Schifm and Herefy, and confirmed by * an Oath, or by the Apoffolick See, or by whatfo- * ever firmnefs, as foon as they become guilty of * thefe Crimes, ‘the King, and all that with him Be wise EGA Fa ne te ee Sie poftquam tales, ut premittitur,, funt efeGi, eo ipfo tam idem Rex, quam alii, qui forfan una cum eo hujufmodi confeedera- tiones & cum talibus inierunt, & ad quos tales confeéderationes guomodolibet extendi poflunt, ab earum obfervatione abfoluti ex- iftunt----eundem Regem. & omnes alios quorum intereft, vel in- terefle poterit, authoritate Apoftolica, tenore preefentium declara- mus fuifle & effe ab earundem confoederationum, colligationum, ligarum, feu conventionum obfervatione penitus abfolutos, & ad corum obfervationem aliquatenus non tener, illafque quatenus de facto procefferunt, caffamus, revocamus, ac nullius efle decer- nimus firmitatis ; & tam’ eidem Regi quam etiam omnibus hu- jufmodi aliis quorum intereft, feu interefle potett, tenore precfen- tium diftrictius inhibemus, ne confoederationes, colligationes, li- gas aut conventiones hujufmodi aliquatenus obfervent, feu ab a- hiis fervari quomodolibet:permittant. Bulla Urbani Sexti in Bib- lioth, D. R. Cotton. . Vide Crackenthor Pp. Defenf: Ecelef.. Angl. cap. 83. p. 626, 627. * have wards have become manifeft Hereticks and. Schif- soci teers | (96 ) € fave entred into thefe Compas, is abfolved from © the obfervation of them, and ought not to obferve © them: Therefore we, by our Apoftolical Authority, © declare the faid King abfolved from them, andthe © Compacts themfelves to be wholly void and null.” Pope Martin the Fifth, in his Epiftle to * Alexand- er Duke of Lithuania, who had received the Bo- hemians into his ProteGion, writes thus; “ If thou © haft been any ways induced to promife to de- fend them, know, that thou couldft not pawn thy Faith to Hereticks, the Violators of the Holy Faith; and that thou mortally offendeft, if thou doft obferve it. When + Uladiflaus, King of Hungary, had made Peace with Amarath the Turk for Ten Years, and had confirmed it with an Oath; The Pope * Eugenius the Fourth writes to Fulianthe Cardinal, to perfwade him to violate that Peace, alledging and declaring, ° that no’ League made © with the Enemies of the Chriftian Faith, without © confulting with the Pope, is valued: Hereupon the poor Kiag is prevailed with to become a moft * A A _A * Quod fi tu aliquo, modo induGtus, defenfionem eorum fuf- cipere promififti, feito, te dare fidem Hereticis, Violatoribus fanéte fidei, non potuiffe, & peccare te mortaliter fi fervabis. corey Hift. Hufit. 1. 5. ad An. 1423. Spondan. ad An. 1422. i. p. 779. ot: Fess cum Amarathre in decem annos ab Uladi/lae ini- tum, idemque fanctiffimis juramentorum vinculis utringue fir- matum erat. Ainzas Sylv. ep. 81. Bonfin. /. 3. dec. 6. Spon- dan. ad An. 1444. § 3. p. 904. | * ZEn. Sylvius ait Eugenium R. Pontificem----ea re audita, fcripfifle Fuliano, nullum valere foedus quod fe inconfulto: cum hoftibus Religionis percuffum eft, Uladijiao Regi, uti conventa diffolveret, imperafle, juramenta remififie, novum inftaurari bel- lum tum precibus, tum minis extorfifle. Spond. ad du. 1444. § 10. p.907. Fulianus Cardinalis ait fas effe quandoque publica falutis gratia, neque flare patis que illi contraria, neque perfidis fidem fervare---ac ne qua Rex, procerefque tenerentur jusjurandi Turcis preftiti Religione, ea fe illos auctoritate Pontificis, cujus legatione fungebatur, liberare, Spondan. tid. p. 905- : perfidious Py (97) | pérfidious. Wretch, and fall upon the Tuk urias wares, which he obferving, and, being ftraitned in his Armés, pulls out the Articlés of thé Cove- ‘hant, and, iadkifie up to Heaven, cries out, : © O ctucified $efus, fee the Perfidioufnéfs of -this Nation, which, againft their Oath, have violated all Right and Faith; and if thou art a God, do thou révenge this Perjury upon © them. Which was no fooner faid, but the Chri= fians were put to Flight, the perjur’d Aing, and the Cardinal, who perfuaded him to violate his Oath, were both flain; God teaching us by this Example, faith ¢ Aszeas Sylvius, that Oaths are to be kept, when made, not only with the Faithful, but with Enemies. Pope Jizocent the Third, in A.Di1213 his Epiftle to Peter, King of Arragon, writes thus: <* We enjoin thy Serenity, by virtue of the Holy * Spirit, that thou defert the forenamed People “of Toloufe, and that thou doft not afford them * any Counfel, Aid or Favour} whilft they conti- “nue as they are, notwithftanding any Promife “or Obligation whatfoever made unto them, in © Elufion of the Ecclefiaftical Difcipline. Paul the Third, in his Bull againft Henry the Eight, edit. A.D, 1538. + * exhorts and requireth, in the’ a a Aw * Hec funt, Fe/u Chrifli, foedera que Chriftiani tui mecum percuflere, per nomen tuum fanéte jurantes, nunc, fi Deus es; tuas meafque hic injurias, te quefo, ulcifcere. Bonfin. Idd. + Juramenta non folum domefticis fidei, fed & hoftibus fer= Wanda. Ibid. * Serenitati tux, in virtute Spiritus San@i, fab obtentu Divi- nz ac Apoftolice Gratiz providimus injungendum, ut rrenomi- fiatos deferas Tolofanos, non obftante promiffione, vel obligati- one quacunque preftita, in elufioriem Ecclefiaftice Difcipline ; ipfis quaindiu tales extiterint non impenfurus contilium, auxili- um vel favorem. Concil-To. XI. p. 94. ; . + Ommnes & fingulos Chriftianos. Principes, quacunque etiam Tifiperiali & Regali Dignitate fulgentes, hortamur, & in Domi- ho; requitinius; ++ ne Henrico Regt per fe, vel alium feu alio$, nh « Lord, ( 98 ) Lord, all Chriftian Princes fhining in Imperial or Regal Dignity, that they do not, under Pre- tence of any Confederations or Obligations whatfoever, although corroborated by frequent- “ ly repeated Oaths, or any other Firmnefs, I fay, he doth exhort them ‘ not to yield to King © Henry, his Accomplices, Favourers, Adherers, © Confultors or Followers, or any of them, by * themfelves or others, openly or fecretly, di- ‘rely or indire@ly, tacitly or exprefly, any © Counfel, Aid or Favour: And that they might not think themfelves obliged fo to do, he “ ab- © folves them all from all Oaths or Obligations © made or to be made unto him or them, and de- © clares them to be void and null, and of no cates © Strength and Moment.” And laftly, Pius the Ones a4 Fifth abfolves not only all the Subjects of Q, Ek-, alli quomo- | abeth, but alfo * all others who had in any for, docunque quraverunt © fworn to her. Pr" ‘Vide fu- 5. They who do claim a Power to abfolve Sub- Pr, §.17- jes from thefe Promifes and Oaths by which they were obliged to yield Obedience to their Heretical Princes, muft have an equal Power to ab~ aA aA & A folve Catholick Princes from their Promifes and Oaths made to Heretical Suljeéts, for fure the Ob- ligation of Princes to their Subjefts cannot be grea- ter than is that of Subjeéts to their Prince : Now it is known, that R. Popes and Councils claim the ee publice vel occulte, direéte vel indirecte, tacite vel exprefle, @- tiam fub pretextu confoederationum aut obligationum quarum- cunque, etiam juramento, aut quavis alia firmitate roboratarum & fxpius geminatarum, confilium, auxilium vel favorem quo- modolibet preftent. Bull. §. 15. ubi fupra. A quibus quidem obligationibus 8 juramentis omnibus, nos €os & corum fingulos ---- per prefentes abfolvimus, ipfafque confoederationes & obligationes tam faétas quam in pofterum faciendas,--- nullius roboris vel momenti, nullafque irritas, caf- fas, inanes, ac pro infectis habendas fore decernimus 8 declara- mus. did. Power ay ’ (C99) Power of abfolving Subjeéts from that Obedience which they have fworn to yield to their Heretical Superiors : Ergo, by the fame Principles they mutt have Power to ablolve Catholick Princes fyom thofe Promifes and Oaths which they have made to their Heretical Subjetts. "To give fome Inftancts of this kind, * “ Let them know, faithGregory rhe Ninth, * who were bound by any Bond, how firm foever, “to Perfons manifeftly fallen into Herefy, that * they are abfolved from that Fidelity, Obedi- ence and Homage which they were obliged to pay them:,” And this Decree is put into the the Body of the Canon Law, and hath, faith f Singleton, been ftill commended and obferved in the Church Practice about 400 Years. ‘The Truth and Modefty of which Affertion, as to the Limi- tation of it to goo Years, will be abundantly made good by the following Inftances. In the Eighth Century, Sigoxius and others do inform us, that * ‘ Rome, and the Roman Dutchy € * weié loft by the Greciaus, by reafon of theit “wicked Herefy, and got by the Pope of Rome.” That wicked Herefy of Leo Zfaurus, which loft him the Empire of the Weft, was this, that he forbad the Adoration of Images, and pull’d * Abfolutos fe noveriit a debito fidelitatis, & totius obfequii quicunque lapfis manifefto in hzrefin, aliquo pacto, quacunque firmitate vallato, tenebantur obftricti. Decretal. 1. 5. tit. 7. cap. 16. + Tota Ecclefia.plufquam quatuor {eculis hoc Decretuim re- éepit, laudavit, & in praxi fervavit. Difcu/f. Decret. Contil. Lat. p. 98. ; _ * Tta Rema, Romanufqne Ducatus a Grecis ad. Romanum Pontificem, propter nefandam eorum herefin ‘impietatemque pervenit. Sigon. de. Regno Italia, lib... Et rurfus, Extabant, preclara, Gregorii 2. & 3. exempla, qui Leoni I/auro Imperatori Sacris interdicere, & juramenra Italie obedientia fpoliarenon du- bitarant, uno eo crimine, quod Imaginibus {e inimicum prz- buiffet; 1.9. p.zrg. 4 H gz thém C100 ) ; them down every where, for this * Gregory the Second perfuades the Italians to revolt from him, — as being a Heretick, abfolvesthem from their Oaths of Obedience to him, and ftri@ly doth forbid ‘them to pay him any Tribute or Obedience ; whereupon they, rejecting the Emperor, do bind themfelves by Oath to be obedient to the Pope. "This is the Vitle by which the Pope holds Rome at prefent, even plain Rebellion and tyrannical In- _ -vafion ofhis Sovereigns Eftate and Dominions. Now * by this A@ion, faith Baronius, he left to Pofte- * yity a worthy Example, that Heretical Princes £ fhould not be fuffered to reign in the Church of < Chrift, if, being warned, they were found per- * tinacious in Error.” The next Succeflor of Gregory the Second, was + Gregory the Third, who as foon as he had obtained the Papal Dignity, by the Confent of the Romaz Clergy, deprived Leo the Third, Emperor of Conftantinople, both of his Empire and the Communion of the Faith- ful, ‘becaufe he had {wept away the H. Images out of the Church, In the Eleventh Century, Gregory the Seventh writes thus, * ° either King Philp of France, re- 6 € rs ¢ c € -* Romanis ipfe perfuadebat, fi perftiterit Leo, ab eo tanquam Heretico deficiant, ac tandem Italos jurejurandi religione abfol- vebat. Blond. Decad. 10. lid. 1. Ita dignum pofteris reliquit exemplum ne in«Ecclefia Chriffi regnare finerentur Heretici principes, fi, fpe moniti, in errore perfiftere, obftinato animo, invenirentur. Baron. An. 730. §. 40. ° + Hic ftatim ubi Pontificatum iniit, Cleri Romani confenfu. N. B. Leonem 'Tertium, Imperatorem Conftantinopolitanum Im- perio fimul, & Communione Fidelium privat, quod. fanctas I- magines ¢€ facris xdibus abrafiffet,.&. Statuas.demolitus effet, quodque etiam de homcefio male fentiret.. Platina. p.99. Ita- hia ab, Imperatore Conftantinopolitano, Leoze heretico Ichonoma- cho, Auctore Gregorio ‘Tertio, Papa defecit.. Onuphrius ad tit, 731. te * Aut Rex ipfe, repndiato turpi Symoniace herefis mercie monio, idoncas ad facram Regimen perfonas promoveri per- * jecting { 101.) ; jeGting the filthy Merchandife of Symoniacal He- “ refy, will permit fit Perfons to be chofen into 45 the Government of the Church, or the French , will refufe to obey him any longer, unlefs they “had rather caft away the Chriftian Faith, being * {mitten with the Sword of ageneral ‘Anathema. Where you fee plainly, that the Pope fuppofes Herefy to be a Crime fufficient not only to juftify Subjects in their refufal of Obedience to their law- ful Prince, but alfo to juftify him in excluding them from the Communion of Chriftians who obey him. In the Twelfth Century, to give the better ‘Colour to the Depofition of Henry the Fourth and Henry the Fifth, it was firft voted in a Council held at the Lateran, 1102. That it was Herefy to affert the Right of Laymen to inveft into Eccleftaftical Pre- P. $33» ferments. And this Decree was renewed in a Council at * Vienna, Anno Domini, 112. and by another held at the Lateran, A. D. 1116. ‘and, Pag. 554. in purfuance of thefe Decrees, were thefe two Emperors depofed. But notwithftanding all the Thundrings of Pafchal the Second again Henry the Fourth, the Church of Leod ftood firm to him, which fo incenfed the good Pope, that he writes to Robert, Count of Flanders, to expel thofe. Schif- maticks out of the Church: His Words ate thefe ; + © Iris juft that they who have feparated them- Bin. 70,7. a mittet, aut Franci pro certo, nifi fidem Chriftianam abjicere maluerint, generalis Anathematis mucrone percafli, illi ulterius ‘obtemperare recufabunt. Greg. 7, Epift. 1. 1. Ep. 35: Concil. To. 10. b. 34. : * DiGante Spiritu S. inveftiturum ommem ret Ecclefiafticee de manu laica, harefin efle judicamus, Coneil. Vien. Bin. To, 74. a. . bh ° Nam in hac non tantum parte, fed ubique, cum poteris,. Henricum Weereticorum Caput, & ejus Fautores pro viribus per- fequaris, nullym profecto gratias Deo Sacrifictum offerre pate- H 3 © felves: a) | felves from the Catholick Church, Thould be fepa~ rated from the Churches Benefices; wherefoever therefore thou art able, do thou perfecute Hen-~ vy, the Head of the Hereticks, N. B. and all his Favourers, with all thy Might, for truly thou canft offer no more acceptable Sacrifice to God, than by impugning him who hath lifted up himfelf againft God; who by the Judgment of the Holy Spirit (O horrid Blafphemy) is caf out of the Houfe of God by the Princes of the Apo- * files and their Vicars ; this we command thee to * do for the obtaining the Remiffion of thy Sins, © and the Familiarity of the Apoffolick See;’ which, as it feems, cannot be more effectually obtained by any thing than by Rebellion againit God's Vice- gerent, and perfecuting him with all our Might. In the’ Thirteenth Century, in the Year of.our Lord, 1245. Pope Jnnocent the Fourth affembles a A A A KR A BH A A “A KH genewal Council at Lyons, where he declares the Emperor Frederick the Second guilty of Herefy, < * becaufe he violated his Oaths, and becaufe he Paes he ris, quam fi eum impugnes qui fe contra Deum erexit, qui Ec- clefiz Dei Regnum auterre conatur, ---- quia Principibus Dei, “fanctis Apoftolis, eorumque Vicariis de Ecclefize domo Sanéi Spiritus judicio expulfus eft. Hoc tibi, & militibus tuis in pec- _catorum remiflionem & Apoftolice fedis familiaritatem praecipirpus, ut his laboribus ac triumphis ad cceleftem Hierufalem, Domino prexftante, pervenias. Pafchal.2. Ep. 7. Bin. To. 7. p. $17. * De Hexrefi quoque non dubiis & levibus, fed evidentibus ar- gumentis futpectus hatetur, plura fiquidem cum commififfe perjuria fatis patet.---- privilegium infuper quod B. Petro, & Succefforibus ejus im ipfo tradidit Dominus, iz, quodcunque li+ averis, in quo utique authoritas & poteftas Ecclefiz Rom. cons iftit, pro viribus diminuere, vel ipfi Ecclefiz auferre fategit.----- merito infuper contra eym de heretica pravitate fufpicio eft ex- orta, cum ----claves Ecclefiz contempferit,.----& conftanter affe- ruit ie G. Papx jententias excommunicationis non vereri,----cum Religiofas & alias Ecclefiafticas jugi attriverit affliGtione & perfee cutione perionas, ----- nonne igitur hec non levia, fed efficacia funt argumenta de fufpicionc herelis contra cum, cum’ Hereti- ote aM ag i: * diminifhed ye (40g) © dimifhed the Privilege granted to the Succeflors* | © of St. Peter, in thefe Words, Whatfoever. thow | © halt bind on Earth, &c. and contemned the Keys : © of the Church, which, faith he, muft be Herefy, § feeing the Civil Law declares him a Heretick, : “and worthy to be punifhed as fuch, who ina | “light Matter. doth deviate from Catholick © Religion’ Then follows his Depofition of the Emperor in thefe Words: ‘ We therefore, after | mature Deliberation had with our Cardinals, and } with the Sacred Council, upon the Premiiles, de- ! clare the forementioned Emperor---deprived by God of all Honour and Dignity, and, by our | Sentence, we deprive him of them, perpetually | abfolving all his Subjects from their Oathy of Fi- | * delity to him, and by our fibilem Martyrii Coronam proculdubio confecutores. Ihauuns lib. 98. p. 79, 71: Divine, nitions, Laws arid Commands.” After the Death. rate} | BGreg’) | Divine Law, were forbidden ‘to admit to the 1 Kingdom a Seé¢ary, or a Favourer of a Seétary, ' and a manifeft Enemy of the Church, much more i one that had relapfed, and was by name exclud- | ed from the Catholick Union by the Apoffolick See; that all who favour or affift him were guil- ty of damnable Sin, and would infallibly be damned, and all that did refift him unto Blood, would die Martyrs, and enjoy an everlafting Re- ! ward in Heaven. Butitis needlefs to multiply 1 Examples of this Nature ina Cafe defined by two | Loe Councils : Firft, that of Lateran, under A- : i exander the Third, A. D, 1179. which cap. 27. {peaking of certain Hereticks there mentioned, * a * Let all Men, fay they, know, who any way \ * ftand bound to them, that as long as thefe He- | * reticks perfift in their Iniquity, they are relaxed * from all Fealty, Homage and Obedience due “ tothem.’ The Second is, the Fourth Council of Lateran, under Innocent the Third, which, as you have already heard, declares, That ° if the Tem cincis To: 4 * poral Lord negle& to purge his ‘Territories from X¥. 9. 148, f * Heretical Pravity, notice. mutt be given of his '49- “ Remifsnefs to the Pope, that he from hence- | * forth may pronounce his Subjetts difcharged from. f " their Obedience, and give his Dominions to | * Catholicks. ; : H Moreover, in Compliance with thefe Popifh | | i | is € € € € € € € € € I | Principles, we find chat Popifh Princes, who had made thefe Promifes, did notwithftanding profe- | cute their Proteftant Subjefts with the greateft Ri- : ' gour, and aé clear contrary to the Engagements \ made untothem. Our own Dominions will afford | a fad and lamantable Inftance of this thing. For, | | | * Relaxatos autem fe noverint a debito fidelitatis & hominti, i & totius obfequii, donec in tanta iniquitate permanferit, qui- sunque illis aliquo pa¢to tenentur annexi. Bin. To, 7. p. 662. ¢ THe 5, i) i Ww hen Ih (gis) br.Bur- + when the Men of Norfolk, and a great Body otit net’s/Hift. formation, B..2. Part 2s p- 237° - See The Policy of the Glergy © of Fence ¢ p- 22-32. ¢ 36. 40,46. ‘p 135: of the Re- : of Suff Ik, * King PR eT ey eo ee ty “fake: Another ‘Inftance defired to-know of Queen Mary; the would. alter the Religion fet up in. Edward’s Days, fhe gave them full Affu- would never make any Innova- tion or Change, but be contented with the pri- vate Exercife of her own Religion. And, on the rath of April, the made-an open Decdara- tion in- Council, "That, although her Confcience was ftay'd in the Matters of Religion, yet fhe was refolved not to compel or rain otherss otherwife than God fhould put into their Hearts a Perfuafion of that Truth fhe was in;, but, ‘notwithftanding thefe Engagements, a5 foonas fhe swas well eftablifhed in the Throne, fhe prefently began, ‘and did continually promote the Burning of her Proteftant Subjects only for their Religion of like nature we have “in France; where, notwithftanding. all the Ediéts made in favour of the Proteftauts, © their emples “ are demiolifhed, they are rendred incapable of all Charges of Magiftrature, they are abandon~ to Injuftice and Violence 5 their Children are often taken up in the Streets, {hut up in Cloy- fters, and they never hear more of them; they ‘are deprived of all Means of gaining their Livelihood, and are not allowed to be of Arts and Trades, though the Declarations and Editts ‘ exprefly bear they fhall be received into them,” England, faith the Hugonot, there, ‘ more Favour © hath been given to the Catholicks than was pro- « mifed them; but in France, where we live un- < der favourable Ediéts, they have promifed us © what they have not performed ; it 1s only to us that they make Profeffion of not performing what they have promifed ; the Edits of Pacification are +n all the Forms that perpetual Laws ought to be, they axe verified by the Parliaments, they are 3 confirmed whether © vance, that fhe a ®& ave & . eee) : : confirmed by a hundred ‘Declarations, and by a | thoufand Royal Words, they have been laid as ir- revocable Laws, and’ as Fovndatious of the Peace a of the State; we rely upon the good Faith of fo many Promifes,, and: on a fudden we fee fiiatch’d ftom us ‘what we look'd‘uipon as out greateft Se- curity ; thus there is neither Title, nor Preferip- tion, nor Editts, nor Arreftsy nor Declarations;: that can put us im Safety. : MBLs. §. XX. But taftly, That which chiefly doth con- . firm this Truth is, the’ Proceedings of the general i Council of Conftance again’ John Hus, who being i fummoned by Sigi/mund the Emperor to appear be- ' | | fore that Council, to take away all Fears and Jea- loufies of what he might expe@ to: fuffer 2from . them, the “Emperor grants -him'Safe-Conduét, Us riber Epift Conftantiany weniens e converforedire ad: Bohemiam Joh. Hui. poffit ; “‘to-return from Couftance to Bohemia,and rae ein * promifeth he would receive him into the Safe-* ” I * guard and Protection of the Bmpives and com- et \ * manding all Princes of his Dominions to permit Jéid f.2- “him freely to come thither, ftay and» continue cs, “there, and to return’ from thence. But not- withftanding this, he had not been above: three ea Weeks in Conftauce, but, contrary to his SafexCon- dud, he is thrown into Prifon ;: which being done in the Emperor’s Abfence, he returns to the Couz cil, and argues the Cafe with them, ‘upon which they pafs the Decree contained ‘in thé Nineteenth | Seffion of that Council, in thefe Words ;* * This *‘prefent Sacred Synod declares, that by whatfo- | EE ST Be aT ey a a’ | * Preefens San@a Synodus ex quovis falvo conduétw per Im- peratorem, Reges,-& alios feculi Principes, Hexreticis;’ vel de hx- } refi defamatis, putantes eofdem fic a {uis'e roribus revocare, quo- . cunque vinculo fe aftrinxerint, conceffo, nullum fidet Catolice 4 vel jurifdictione Ecclefiattica prxjudicium generart, ‘vel im dedi- | I mentum preeftari poffe feu debere declatat, quo mitiusdicto fal- vo-conductu non obftante, liceat judici competenti Ecclefiattica : e 6 iy J - ever 4 {G@ue)) .. < ever Safe-Conduét,grantedby the Emperor,Kings, oF © other fecularPrinces co Hereticks,orfuch as are de- © famed for Herefy, and by whatfoever Bond they ‘ have obliged. themfelves to the Obfervance of * it, no Prejudice can arife, no Impediment can “or ought to be put to the Catholick Faith, or © other Ecclefiaftical Furifdittion, but that (not- € withftanding the faid Safe-Conduét) ic may be | © Jawful for any Competent and . Ecclefiaftical * Judge, to enquire into the Errors of fuch Per- “fons, and duely otherways proceed. againtt « them, and. ‘punith them fo far as Juftice fhall “require, if they. fhall pertinacioufly refufe to © evoke their Errors ;, yea, though they come to : _ © the Place of Judgment, ‘relyingupon ‘fuch Safe- < Conduét, and would not otherwife come thither; € nor. doth he, who fo. promifeth, remain obliged ‘ inany thing, having done what lies in him. And : liaving pafled this Decree, for the Satisfaction of J ea the. Emperor, they pronounce Sfobu Aus guilty OM of Herefy, and thereupon feven of the Bifbops fo- nam Dia~lemnly: degrade, and commit his Soul tothe Devil, bolo. Ibid. pis Body to the Emperor, who commands Ludovicus, Duke. of Bavaria, to'deliver him up to the Bxe- _cutionérs, who-thereupon commit his Body to the ‘Flames. ‘The Queftion'then is, whether the Bm- -poror did not break his Faith with Sohn us in fo doing, and whether, the: Council did not, decree, that neither he ‘nor, any elfe were bound to keep it in this Cafe with Hereticks ¢ And although this ‘cafe be fo plain and clear to all Perfons whohave any Senfe of Juftice and Honefty, that we dare ra ce LO ets ies de bujufmodi perfonarum crroribus inquirere .& alias contra cos debito-procedere, eofdemque punire quantum juftitia fuadebit,- fi ftios exrores reyocare, pertinaciter tecufaverint, etiamf de falvo conduétu-confifi ad locum: venerint judicii, alias non venturt ; nec fic promittentem;. cum alias fecerit quod in ipfo eft, ex hoc in aliquo remanfiffe obligatum, Bin. Concil, To. 7. pe 107S- to bit C.rts ) to appeal to the moft indifferent Perfons in the World, Whether it be not a” moft’ notorious “Violation of Faith for Sigi/mund himfelf, “after a folemn Promife made to Hus of fafe Return, to be the * Inftrument of his Execution’? And whe- ther they, declaring that the Emperor had done what in him lay, as to the Obfervation of this Pro- - mifé, do rot €xprefly declare, that ¢ Emperors can- hot hinder the Execution of an Heretick, when H. Church doth interpofe for his Deftru€ion; what Promifes foever they made of Safety to him? Yer that which moft’ of all “confirms this Truth, is the Confideration of the Anfwers made by the Doors of the Roman Church to Prote- fants accufing this Council, as well they might, of favouring the Breach of Promife made by Catholicks, ‘to fuch as they are pleafed to call He- reticks ; now the chief Plea which Becawus; and af- — ter him the Author of Labarinthus Cantuarienfis ,Opufe.to.2 makes to freé the Councils from this Imputation, 2-149. is, viz. that © by that Decree the Council de- 27-5» * clares, that rio Secular Power, how Sovereign {0- Cant.pis4 ‘ever, can hinder the Proceedings of the Eccle- « fiaftical Tribunal in Caufes of Herefy; and con- *fequently, if the Emperor, or any other’ Secular “ Prince, grants a Safe-Conduét, or makes Promife _* Aberat tum forte Sigifmundus, & certior fatus graviter tu- lit, eoque venit, fed cum Pontificii dicerent, Now effe Fidem fer- vandam Hareticis, non modo remifit offenfionem, licet Bohemi frequentér intercederent, & fide fervari peterent, fed etiatn primus omnium acerbe in eum pronunciavit. Sleidan. Commen- tar 13. PSO. Sy Wie . $ Incinerationem oh. Hus, Imperator non’ zquo animo tu- lit, propter falvum conduétum ei datuin. Refpondit ei Sacro- “fan@a Synodus eurh atgui hon poffe de fide, mentita, quia.Con- tiliumm ipfum non dederat ei falvum condudtum, & Conciliam majus. eft. Imperatore, & ideo non potuifle contra voluntatem rey id concéderé; precipue ip factis fidei, Nauclerus, Gen. 48) pi 27%! , oF ae) yap ‘Se tt * ef i Gh) Rares © of any thing to the Prejudice of that Furifdi- © Gion, it fhall not hold. The Reafon is, Be- © caufeitisa Promife made of a thing not per- * taining to the Furifdittion of that Prince, nox ‘ wholly in his Power to fee performed: Which, if I underftand any thing, is exprefly to fay, that though in Cafes properly pertaining to the Prince's urifdittion, he muft perform hisPromife, yet not in this of Herefy; becaufe it doth belong to the Eccle- fiaftical Tribunal: When therefore the Council of Con- . flance decrees, that no Secular Power is obliged by any Safe-Conduét to any thing that may hinder the Exclefiaftical Tribunal’s Proceeding in Cafes of Here- fj, what doth it elfe but declare in exprefs Terms, that Faith is not to be kept with Hereticks, that is, in any thing relating to their Herefy; for this ‘it feems the Magiftrates have nothing to do with; and therefore let Kings and Princes make never fo folemn Promifes and Engagements to Men fufpe- Sed of Herefy, to their Peril be it who rely.upon them, for they have nothing to do to promife in fuch Matters, and. though their Faith be given never fo publickiy and, folemnly, they are not bound to keep it: For if they should, it would be to the apparent Mifchief and Prejudice of the Church. "This neceffarily follows from their own Words, and the Diftin@ion here ufed by them: And alfo from the Words of the Council, for if 1o Safe-Conduét of Emperors or Kings can pre~ qudice the Catholick Fuith, or hinder the. Ecclefiaftical Juri{diétion from proceeding duly againft. Hereticks, and punifbing them as far as Fuftice doth require, it can- not hinder the Execution of them by the Mag:- ftrate when they are given up to the Secular Pow- - ev for that End; for, Ifuppofe, the Council could - not but éefteem the freeing Hereticks, condemned by the Church, from civil Punifhments, a Prejudice : je P tO Cx) to the Catholick Faith, and an hindrance of the ches fiapical Furifdiction, by letting them efcape, who | by that Jurifdiction were condemned to fufter what was due to Hereticks. So that the plain Re- fult of all is this, That no Prince ought to pro- mife Safety to the Heretick; But if he does fo, though it be more than hé can do, yet the Church can make that good ufe of it, that by that means fhe may get the Hereticks under her Power, and when fhe hath them, it is but then declaring this Promife.to be null, and fhe may do with them as fhe pleafes. §. XXI. Now to give you the Defcription of a Popifh Prince placed in the Throue, invefted with the Power of the Sword, and fettled in a Kizg- dom, where Proteftants, that is, dawned Hereticks, abound, fromthe Decrees and the Determinations of their approved general Councils, ‘and almoft in in their own Expreffions, it is this, v7x. _ A Popifh Prince is one, who as he doth defire to . be efteemed a Chyiftian, or a true Son of the Church, ftands bound ‘to wait on the Inguifitors or Catchpoles of the, Church, affording them his Aid and Favour, in finding out.and apprehending, and in committing to the Goal all Hereticks, with al] chat faveur and abet them, that is, he is to do the Office of a Bailiff, Conftable, and a Goal-Keep- er to bloody Bower, or any other Perfon deputed by his Holénefs for the Deftrution of his Subjet#s. Moreover, as he would avoid the heavy Cenfures of the Church, he mu& oblige himfelf by Oath, not only to rob and {poil his Proteftant Subjetts of their Geods, and put them into Chains and Fet- ters, but alfo to exterminate them out of his King dums and Dominions, and when they are by the Inquifitors or Bifbops delivered up into his Hands, he muft prefently commit them to the Flames, that is, he muft perform the Office of the Hangman §e3 or a » (418) or Executioner for H. Church. And, if he be remifs or backward in butchering his Subjects for their Confcience fake, he muft then be deprived of all his Dominions, and they mut be difpofed of to Perfons more inclined to ad. thefe bloody Trage- _ dies upon them. ‘And, laftly, if he hath bound himfelf by Promifes or Oaths to deal more mild- ly with them, and to permit them to enjoy their own Religion, or hath engaged not to execute thefe Sanguinary Laws upon them, he muft re- pent of this horrid Wickednedls, be falfe unto the Oath of God, and, in defpite of all-his Promifes, he muft effectually proceed to the Extermination ‘and Deftruction of them. _ eee . §. XXIL If he be backward or remifs in exe- - euting. of thefe Sanguinary Laws, he. hath his ghoftly Fathers, the Archbifhops and Bifhops, who cannot, without Perjury, forget to {pur him on to the Effufion of the Blood of Chriftians; for, by the Oath which thele Embaffadors of Peace do. take at their Admiffions, to their Sacred Funétions, they oblige themfelves * < to profecute and im- © pugn. to the utmoft of their. Power, all Hereticks, © Schifmaticks, and Rebels to the Pope. If they be ~-yemifs in this matter, they, by the Con/liturion (oe 4, oF the Fourth general Council of Lateran, mutt "ahs "tofe their high and rich Preferments, which, Ee out of too much Kindnefs to a damned Heretick, you may be fure they will not do. “Tis from their Importunity that all thefe Sanguinary Laws of Princes had their Rife 5 *tis they who have in- fatiably thirfted after Chriftian Blood, and, like Death, never faid they had enough; ‘tis they who eftablifhed all the forementioned Laws, and I SAaa tc ean cna mr rec * Heereticos Schifmatices aut Rebelles, eidem. Domino. noft- ro, vel Succefloribus preedictis, pro pofle perfequar & impugnabo. Pontif. Rom. edit Aniwerp A. D, 1626. p. $95 & 86, whe. pas ( 119 ) 3 who in France and Germany were ftill taking Coun- | cil together how to deftroy their Chriftian Bre- thren, more righteous than themfelves:. “Tis they Concil. Sx © who do encourage and admonifh one another lisberg. 4 * carefully to execute, obferve, and caufe inyi- oi af © olably to be obferved, by all their Subjects, all 3.5.7" © Laws made againft Perfons infamed or fufpe- | © Ged of any Herefy, and againft all Receivers, Fa~ “ vourers and Defenders of them, and againit Se- : © cular Powers, who being lawfully required, neg- : * Je& to extirpate Heretical Pravity out of their a © Dominions. .And with what Faithfulnefs and | Zeal they have performed, in this Point, their . Oaths, afew late Inftances will fhew. “The ge- neral Council of Siena, held. A. D. 1423. exhorts, Coscil. 1a, invites, admonifheth all Chriftian Princes, by the **-?-397- Bowels of the Mercies of God, and as they defire : to, avoid the Divine Vengeance, and the Penalty . of the Law, to be watchful and intent to extir- pate with all {peed the Herely of the Wacklefifts condemned by the Church. A Council met at * > Concil. ' Paris, under the Archbifoop of Sens, A.D. 1528: sisi, and therefore called Concilivm Senonenfe, renews all 443. - the Decrees of the Fourth general Council of. La- teran, ©.excommunicating all Hereticks, and de- * claring all that believe not as the Church of Rane © believes, to be Hereticks, condemning them_to * perpetual Imprifonment, Confifcation of their * Goods, and decrecing that they fall be given £ up tothe Hands of the Secular Magiftrate, and ! * commanding all Bifgops to be dihgent in Execu~ © rion of thefe Laws, and all Governors and Confuls ’ © of Cities to take an Oath to be aiding in this | i “ Work, according to their. Power.’ ‘This done, | they thus apply themfelves unto his Chriftian Ma- jety, ‘-We.befeech the moft Chriftian King‘ by, , «the Bowels of the Mercy of God, for the fin- pr ae : ' © gular Zeal, and wonderful Affection, and in- I 4° * credible , Wid p.460 ° na nn Kn RK: a, ACO : credible Devotion’ which | he ‘beareth ‘to’ the -Chriftian Religion, he would forthwith éxpel all Hereticks out of his Dominions ‘and ‘Verritories, ‘and would exterminate them: “And ‘neceflary, fay they, is ic that’ all Orthodox Princes fhould “bend their whole Endeavours, and exercifle their Power for the deftroying and chafing “away -Hereticks, if they are willing. to’ con- € fult the good of Chriftianity, or fear the’ Ruin of “the Cheftian Faith, this is fufficient to’ work | “upon their Piety, if they incliné:that' Way. To move them to this Butchery, with hopes of tem- poral ‘and of eternal Advantages, they let them know, ‘that ‘ though God is able to deftroy the _ © Bereticks himfelf, yet fuch is his Goodnefs, that aA A.A *“he would have Men to be Co-workers with him in this thing, and that he amply will reward all thofé that ere fo, and that it would ‘be tedi- ous to rehearfe the Glory and Felicity of them who, adhering ftedfaftly to the Catholick Faith, did flaughter Aereticks, as being the capital Ene- “mies of ‘the Crown. And to ‘deter them, if they be fuperftitious, with the dread of Punifh- ments, they add; that, © on the contrary, fuch “Princes as have been favourable to Hereticks, and “aid not withftand their Errors, found the Ven- “-geance of God againft them, and, being’ defti- “tate of his Favour, fell into grievous Calami- ties, and miferably ended their’ Lives: “We therefore, confidering thefe Things,’ according to our Duty, do tiftantly exhort all “Chriftian Princes, and, in the‘Lord, befeech them, that, as they defire’to'confult their own Welfare, to keep the Rights of their Domirions pure, ‘as they defire to keep the People’ fubject to them in Peace and in Tranquility, theys»would, ‘with * ‘powerful Arm, defend the Catholick Faith, and ““manfully endeavour to fubdue’ its ~ Enemies : Foe profecto noftrum defidertum, hac votorum Jumma, hac an & Rina ae ® * we (ea) , ‘hac noftri conatus glovia, hoc eff quod tora mente expof- ‘ cimus, O aljiduis precibus a Domino flagitamus, i. e. - the Effufion of the Blood of Hereticks is what we chiefly defire both of God and Men, and to . accomplifh this is our chief Glory. ‘The Council Bin, 7. * of Milan, A. D. 1665: puts up the like Peti-?. 449. tion to the Civil Magiftrate in thefe Words, ‘ We’ |: “exhort Princes, and the Magiftrates of Cities, and ‘ by the Bowels of the Mercies of Chrift our Lord, we pray them, that, preferring heavenly Gain before earthly, they take careto forbid all Traf- fick and Commerce with Hereticks,-in any of : their Towns and Cities, ‘and that they fuiffer not ~~ their Subjeéds, upon thefe Accounts, to repair to any Heretical Countries, efpecially ‘that they would be helpfulto, and heartily would favour — (that Hell above’ Ground) the Sacred Inquifition, | and, being defired, would interpofe their Au- thority to that end; and what more they could ask if is not eafy to imagine. 7 But fhould Popifh Priuces be remifsin Execution of ‘this bloody Work, they muft expe to be ftill quickned, if not’ threatned to it by that: great Malleus Hareticorum call’d his Holinefs. For this hath been the conftant Bufinefs of that See; from the Twelfth Century, tillof late, tovcall upon all Catholick Princes to ruin both the Souls and Bodies a of thofe Subjeés who refufed to obey the Church of Rome, or become Subjeéts to his Holinefs. And { to chaftife thofe Prizes who did countenance any — fuch Seéts or Herefies, or who refufed to deftroy and murther them. How induftrioufly they have j promoted, how ‘vehemently they have ‘excited 5 { Pyinces and other Governors to thefe inhuman Per- i fecutions, will appear from the enfuing Inftances | collected from the Annals of their own Spondanus. In the beginning ofthe Thirteenth=Century, the Perfecution waxed hot againft the eid eg and § 3. a an AR A AR KR AR AN £-43.§ 4. G 122 ») and Waldenfes, by reafon of the Fiery Zeal of fr nocent the Third againft them ; who in the Years 4208, and z210. excited Philip, King of Frawe, to fight: againft Raimund, the Count of Toloufe, and to expel him with his Adherents out of his Dominions, becaufe he was a Fuvourer .of Here- ticks; Av D. 1209. he» promifeth to all-confes'd and penitent Crufado’s, that would take up Arms againft them, the Remiffion of Sius, and Abfolution from Pemance, whereupon thefe Crufado’s befiege, and take the Czy of Bexéers, and deftroy in it Sixty or Seventy ‘Thoufand Souls, An, Bo. 1211. Emoceut the Third writes to the Count of ‘Toloufe, not to receive into his "Territo- ries the Albigenfian and Waldenfian Hereticks, de- claring that, if he fhould negle& to obey this Command, he would give up his Dominions to be poffeffed bythe Exterminators ot Hevetitks,. as afterwards he did. | p-102.§8 4,D. 1249. Gaufred, the Legate of the Apofto~ dick See, excites the Citizens.of Milan to animad- vert upon the Hereticks, by banifhing and appre- hending them, by deftroying of their Houtes, by #104-S4- Confifeation of their Goods, and:other Penalties ; and in:the Year following fevere Laws were made againft them there, by inftigation of the Pope, and many: Hereticks in Lombardy and Germany were burnt. p-116.§3. 4.D.12 34. Gregory the Ninth-excites Eudovi- cus, King of France, to ireftrain the Albigenfan Hereticks, and inthe fame Year, by. the Autho- rity of the fame Gregory, Expedition is made a- P117-$7-\gainft the Hereticks dwelling >in the Confines of “p.120.8 teapainft the Hereticks. Ai. 'Do..t235. Hester forth Saxony, Frifia and Bremen, the Crofs is preach'd ‘ap, and the fame Privileges: which were granted to thofe who went-to the uly Land, were pro- mifed to thofe Crufado's who fhould take-up Arms an ) (39837) oy s i an Ediff againft them, which caufed many of: °° > them to be burnt. maha A. D. 1238. Pope Gregory the Ninth excites s130610; Bela, King of Hungary, to fight againft Afanus, ~*~ Lord of Bulgaria, becaufe he had revolted from the Obedience of the Roman See, to the Schifm | and Herefy of the Greeks, and he follicits the Cru~ | fades, gathered for the affiftance of the Holy : Land, to fight againft him, by promifing to them the fame Privileges upon their Expedition againft him. | A. D. 1254. Innocent the Fourth fets forth di- p.188.¢6, vers Conftitutions againft Hereticks and their Fa-. > | vowrers, commands the Crofs tobe preach’d up a~ | painft them, and gives the fame Privileges and a Indulgences to all Crufado’s, who engage again them, which had been granted by a general Council to thofe who went to the Holy Land. A.D. 1307. Clement the Fifth fent his Legate p.354§16. - with an Army of Gufado’s aeainft the Dulinifts, who denyed the Pope and other R. Prelates to be true Paftors, becaufe they lived ‘not according to | the Rules of the Gofpel, by which Crufado’s the Dulimifts were forced up into’ the Alpes, where i they ‘were partly deftroyed by the Sword, partly q by Cold and Hunger; Dusczus himfelf, with | fome of his Companions, being taken, they : ‘were brought to Vercelles, and there cut in pieces, _ arid afterwards their fcattered piecés were com- { mitted to the Flames. | . A.D. 1335. Benedi&? the Twelfth excites Fohu, p-454-$4- | King ‘of Bohemia, and the Bifhop of Almutz, | againit fome Hereticks who came thither out of Germany arid the neighbouring Places: ‘And Ed- ward the Third of: England, againft the Hereticks | in Ireland, who faid the Sacrament was not tobe adored. : A. De 7 . eee | ps22.§t2. A.D. 1352. Clement the Sixth writes to Peter _ de Montibus, an Inquifitor, and to all Prelates and ‘Rettors toperfecute the Hereticks in the Province of Ambrun, this Perfecution makes them fly into Galabria.' And. An. Do. 1353. Lanocent the Sixth writes to the King of Sicily to affift the Lequifitors | of Herefy againft them there: brs ps8o§t1., A.D: 1372. Gregory the Eleventh excites Charles the Fourth, Emperor of Germany, and other Princes of that Nation, to extirpate the Hereticks called Begardi and Bequini, who again {prang up P in Germany. ane : p-582.§2. 4. D. 1374. He writes to. the Archbifhop- of Prague, and.to Charles the Emperor, to punifh one - a, Mallafius an Heretick and his Followers, and to affift the Lzquifitors in {o doing. | — p586.§ 5.) A.D. 1375. ‘The Hereticks abounding in the Provinces. of Dauphine, Savoy, and other neigh- bouring Places; the fame Pope: writes vehement Letters to the Prelates and Rettors of thofe Pro- vinces, and to Charles, King of France,.to labour 5 with the Yequifitors to root them out of thofe Provinces...’ b90§.5.. A. D. 1377. He writes to the King of Eng- — dand, and to the Chancellor of Oxford, to extirpate the Errors.of Wickliff. | | p-718.. , In the Fifteenth Century, 4..D.1409. Alexan- $-23- dev the Fifth commands the Wicklefifts to. be ap- prehended-and. condemned. as. Hereticks, by re- queftine the Aid of the Civil Magiftrate. Bur A. D. 1422. Branda, a Cardinal, was fent by Ca Martin the’ Filth, to profecute the Holy War againft the Hufjites. « #-793- 2 ALD. 1427. Martin. the Fifth gives to Henry > cl of Winton ample Power. to taife an Army. of Crufado's. again the Wickleffts and Huffites, pro- mifing to them the fame Privileges which were granted tothem who went to the Holy Land, : In ‘ ( 125 ) ) In the Sixteenth Century,, When Luther came upon the Stage, Leo the ‘Tenth, 4. D. 1520. fer forth a Bull againfthim, declaring, * that ° fince * the Church of Rome, N. B. had tranflated the Em- * pire from the Greeks to the Germans, fhe had ever found the Germaus to be fevere Oppugners of all Herefy,-witnefs the Decrees of the German Empe- rors for the exterminating Hereticks out of their Wicklefifis, and Ferom of Prague by the Council: of Conftance ; witnels the Blood they have fo often _fhed againft the Bohemians. Wherefore, to fhew the Care he bears for Chriftian Religion and the * Orthodox Faith, ¢ he, with his Cardinals, and * many other Divines moft skilful in Theology, and a AA & A A KB A * Poft tranflatum ex Grecis, 2 R. Ecclefia, in eofdem Ger- manos Imperium, iidem predeceffores noftri,'& nos ejufdem Ec- clefiez Advocatos & Defenfores ex eis femper accepimus, quos quidem Germanos conftat Hzrefum acerrimos,Oppugnatores » demper fuiffe, cujus rei teftes funt laudabiles ille Conftitutiones Germanorum Imperatorum pro libertate Ecclefix, proque expel- lendis exterminandifque ex omni Gerimania Hexreticis: Tettis eft in Concilio Conf. Huffitarum ac Wicklefiftarum, necnon Hiero- nym Pragenfis damnata ac punita perfidia : Teftis eft toties contra Bohemos Germanorum fanguis effufus. Bull. Leonis Decims. Concit. To. 14. p. 391. + Nos igitur, --- habita’ fuper predi¢tis erroribus--- diligentt- trutinatione, difcuffione, ac diftriéto examine, maturaque delibera- tione cum venerabilibus fratribus SR. E. Cardinalibus, --- pluri- bufque aliis S. Theologie; necnon utriufque. Juris. Profefloribus five Magiftris, & quidem Peritiffimis, reperimus eofdem Errores non effe Catholicos, ---- fed Contra Ecclefie Catholice Doétri-° nam & Traditionem, contra Sanctorum Patrum Determinatio- nes, Conciliorum quoque & Summorum Pontificum expreffis Ordinationes feu Canones, quibus non obtentperaffe omnium Hx- refum & Schifmatum fomes & caufa femper fuit; de eorundem itaque Fratrum noftrorum confilio & affenfu, ---- prfatos om- nes & fingulos Articules tanquam refpective hereticos, aut {can- dalofos, aut falfos, & veritati Catholic obviantes damnamus, tre- probamus, &c. ac pro. damnatis, reprobatis ac rejectis, ab omni- bus utriufque fexus fidelibus haberi debere, harum {erie decerni- mus ac declaramus, Idd. p. 394. “395, + “the Dominions, the Condemnation of the Hu/fites, — ( 126) ) the moft Eiminent Profeffors of both Laws, after mature Deliberation, diligent Examination and Difcufion of fome Articles cited inthis Bull, of ‘which this is one, 27%. That it is againft the Will “of the Holy Spirit, that Hereticks foould be burnt, declares, that-all thofe Articles were contrary to to the Doétrine and Tradition of the Catholick Church, againft the Determinations of Holy Fa- ae a A &H AR’ H BH a. & Popes and Councils, which not to.bé obedient to, js the Caufe and Nourifhment of all Herefies and <"Schifms. He therefore, with the Counféel and Affent of the aforefaid Brethren, pronounceth all the aforefaid Articles to be refpeCtively He- retical, or Scandalous, or Falfe, and contrary to Catholick Verity, and; as fuch, reprobates and © damns them; decreeing, that all Chriffians fhall © jook upon, them as fuch. And he * inhibits all * Kings, Emperors, Eleétors, Princes, Dukes; Mar- © gueffes, &c. under the Penalty of the greater © Excommunication, to be actually ineurr’d without © judicial Proceeding, to affert, affirm, defend; preach, of publickly or fecretly, tacitly or ex- prefly to favour the aforefaid Errors or perverfe © Doéirine of Luther 5 and under the fame Penal- _ © ties commands them perfonally .to apprehend “him, his Accomplices, Adherents; Receivers 4 y ta * fate tc % * Inhibentes fub majoris Excommunicationis lata Sententic peenis, --- Regibus, Imperatoribus, Principibus, Ducibus, ere. ne prefatos Errores, aut.corum aliquos afferere, affirmare, de- fendere, predicate, aut illis publice vel occulte, tacite vel expref- fe favere prefiumant.. Ibid. p. 395. 396, st : Regibus, Imperatoribus, Eleftoribus, cc. mandamus, qua- tenus, fub predictis omnibus & fingulis poenis, ipfi, vel corum quilibet; praefatum Martinum, Complices, Adhzrentes, Recep- tantes & Fautores perfonaliter capiant, & Captos ad noftram in- ftantiam retineant, & ad nos mittant, reportaturi pro tam bono opere, a Nobis & Sede Apoftolica remunerationem premiumgque condignum, Idid. p. 398. 399. arn A thers, and the exprefs Ordinances and Canons of ek “ &: ; i Bs € t27 ) _and Favourers, and to retain them till the Pope requires them, and then to fend them to him, for which good Work he promifeth to reward them.. And laftly, He doth-excommunicate and anathematize all Perfons, of ‘what State, Degree, Condition, Pre-eminence, Dignity or -Excellen- cy foever, who any Ways do hinder the Publi- cation of this Bull in their Dominions. | | A.D. i521. He pronounceth Luther a Heretick, Spond. amd declares, that alliPerfons, of what Authority, rite) ag Dignity or'Condition foever,: who did patronize 14. yar. or yield him any Gounfel, Help or Favour, had 6. 1. ineurr’d the Penalties and Cenftiresinfliged bythe © Canous upon Hereticks, and all the other'Punith- ‘ments contained in his former Decree. And he ‘cominands, that they should every where. be de- nouriced excommunicate, anathematized, accurfed, anterdicted, deprived ‘of all Honour, Goods and Dignity, and that they and their Pofterity {hould te uncapable of them’ for the ‘future, and ‘thould -by-all Men be avoided, A D.1522. Hadrian theSixth excites the Princes p. 348. ‘of Germany to extirpate the Herefy of Luther, and §. 13. ! writes Letters both to the Secular and Ecclefiaftical ~* - Princes, to) this effeG, and particularly:to Fredo. 9° ~ | vick, Duke of Saxony, in whofe Dominions Luther dwelt, admonifhing him.to confider how. he could anfwer at the Tribunal of Chrift for cherifhing a Madman, and a Subverter of the Do@rine of : the Church, And * ‘ denouncing to him in the * Name of the Omnipotent God, and the Zord | A NA AKA A “—& a ssn dein * Hoc tibi denunciamus in virtute Omnipotentis Dei & Do- | mini noftri Fe/z Chrifti, cujus in terris. Vicarius fumus, nec te in prefenti feculo laturum impune, & in futuro 2terni te ignis o ex{petare incendium.----quare revertimini ad Cor, & refipifcete, Tu, tuique miftre feduéti Saxones, nifi utrumque gladium, Apo- folicum fimul & Cxfareum, olim'velitis experiri, Bull, Adrian. Sexti, apud Bin, To. 9. pag. 180. | i © Fefus ( 128) © Yofus Clvift, that if he did not return to “ Mind, he fhould hereafter be condemned © Hell Fire; and fhould not go unpunifhed” « prefent Word, but fufter by the Sword or Ce ‘ far and the Apoftles See. And to that end th Pope writes Letters to the Eleétors and other Pran- > ces. of Germany, and fends an Inftruction to Chere= gata, his Legate, how to proceed in this Matter. A. D. 1525. Clement the Seventh exhorts the Seq nate of Paris to punifh the Lutheran Herefy {prung oe Y up amongft them, profeffing that he himfelf will” © Ue {pare no Diligence or Induftry in that Caufe, A.D. 1568. Maximilian grants to the Nobili-_ ty of Auftria, the free Exercife of Auguftan Com felon in their Towns, Caftlés and Villages, which ~ when Pius the Fifth hears of, he prefently fends to him the Cardinal of Commendonum to hinder it, or if he could not hinder it, to declare by the Apoftolical Authority, that the Pope would inflict upon him, if he, did not fuddenly refcind that Decree, all the Ecclefiaftical Penalties and Execrati- ') ons; and would deprive him of his Dominions, and, take, care that aonther fhould’be chofen Emperor. A.D. 1585. Sixtus the Fifth exhorts the King of France, that, beingmindful of his Oath which he had taken at his Coronation, De omuibus Hare- fum atque Settarum Seminibus extirpandis, to extit- pate all the Seeds of Here/y and Schifm, he would ic vy fieciually perforin ite.) -° | So ES ie tals Be Nod aS. he LETS and IMPEDIMENTS iz Plant- __ tng and Propagating the Gofpel of Chrift. 3 A Preach’d before the SOCIETY FOR THE i ‘Propagation ¢ the Gofpel FOREIGN. PARTS. Their Anniverfary Rietiao! in the Parifh Church of St. Mary-le-Bow, on Friday the 15th of February, 87%. Wo iST os Some References beldting, to Matters of Faét. An Abftra& Vy Nae piindediog: of the Society within the Year laft paft. —_—_—_—___-_-——rr——————---- nn ———————— By WHITE KENNET, D.D. Dean of Petersoroucu, and Chaplain in Ordinary to Her Majefty. LON Boe NN: Printed and Sold by Jofeph Downing in Bartholomew-Clofe, near Wet-Smithfield, 1712. ay At. a General Meeting of “The Society fot the Propagation of the Gofpel in Fo- “reign Parts, Friday February 15, 74 & GREED, That the Thanks of this FX. Society. be given to the Dean of Peterborough, for his Sermon-preach d this Day in the Church of St. Mary-le-Bom:. And. that He be defird to Print che fame. | : ., William Taylor, Secretary. hh te dt om SO ODE ag oS ee Leo 399 Biery Meeting of tbe Society “for Propagation of the Gofpel.. _ PRevent us, O Loid, in all ourDos Ings, with thy moft gracious Fa- vour, and further us with thy. continual Help, that in all our Works begun, cons tinued; and ended in Thee, We may glo- rify thy holy Name, and finally by thy. Mercy obrain everlafting Life, through Jefus Chrift our Lord: Ane, Merciful God, who haft made all & J Men, and hateft nothing that Thou haft made, nor wotild’ft the Death of a Sinner, but rather that he fhould "be converted arid live: Have Mercy up on all Jews, Turks, Infidels, and Heres - Aa tickss ! 4. PRAYERS, &c. ticks; and take from them all Igno- rance, Hardnefs of Heart, and Con- tempt of thy Word, and fo fetch them them Home, Bleffed Lord, to thy Flock, that’ they may be faved among the Remnant of the crue Ifraelites, and be made one Fold under one Shepherd, Jefus Chrift ovir Lord, who’ liveth and reigneth with Thee and the holy Spirit, one God World without End. Amen. 3 Cor. | ur ‘e ‘ e ~4aCor. TX. 12. latter Part. a---~ Left me fhould hinder the Gofpel of Chrif, T is both to our prefent Purpofe, and accord- ing tothe Mind of the Apoftle, that by this Care and Caution of not hindring the Gofpel of Chrift, we fhould underftand the not obftrua- ing or wilfully retarding the Advancement and Propagation of that glorious Gofpel: Nay farther, that we fhould havea fervent Affection and Zeal to fpread and promote the Knowledge of it, for the Converfion and Salvation of ignorant Souls. The Apoftle here could glory in this Office, that the Difpenfation of the Gofpel was committed to him; (Ver. 17.) and that to carry on the good Work, he could deny himfelf, nay make himfelf Servant unto all, (Ver. t9.) that he might gai the more: For this firft planting of Chriftianity in the Lands of Darknefs, had given him the Character of an A- poftle, (Rom. XV.-16.) and the fingular Honour of an Apoftle of the Gentiles, (Eph. Ill. 8.) being more efpecially feparated and fent to gather in the Out- cafts of the Gentile World. Hence he argues with his Firff-Fruits of Achaia, the Corinthians, Am I not art Apoftle ? Are not ye my Work in the Lord? (Ver. 1.) If I be not an Apoffle to others, yet doubtlefs I am to yous for the Zeal of mine Apoftlefbip are ye ina the Lord, (Ver. 2.) i.e. ye Corinthians from prophane Heathens are become, by my Preaching, with God’s Blefling on it, the Difciples of Chrift, Profelytes to his true and holy Religion. Yet it feems fome a- A 3 mong ae ‘6 A Sermon preach'd before the Society for the mong them had detraéted from his Labours of. Love, had objected to him, as if he ufed too much Freedom in taking 4 Sifter or Wife for a Companion and Comfort in his Travels ; and likewife that he recelv’d a Support and Maintenance from his People, when he might as well forbear working, as feem to feck the Wages of it. To both thefe Objecti- ons of thofe that examin’d him, i. e. accusd him, and fet up a Sort of Inquifition againft him; fays he, (Ver. 4). Mine Anfwer is this: Have we not Power, i. €. a Right to eat and to drink, to have a Sufficiency of Food and Rayment for our Pains? And ‘have we not Power, or lawful Liberty, to lead about a Sifter, a Wife, as well as other Apoftles, and as the Brethren of the Lord and Cephas? (Ver. §-) Then he refumes the Argument of a competent Maintenance for the Minifters of Chrilt, and. re- commends it from the Reafon of the Thing it felf, and from the Authority of the AZofaick Law: And again, in Equity he appeals to their own Confeiences, (Ver.12-) If we have fown unto you fpi- vitual Things, is it a great Matter if we fhall reap your carnal Things ? However, when he had clearly afferted his Right, then he reminds them how tender he had been in the Demand apd Ufe of it: Neverthe- left, fays he, Wer-1 1.) we have not ufed this Power, 1.€, not ‘rigoroufly infifted on it, but fuffer all Things, er bear with many Inconveniencies, leff we fhould binder the Gofpel of Chrift. hal The Words thus naturally open themfelves in- to the great Work of this Society, the Propagation of the Gofpel in Foreign Parts among Infidels and Heathens. And after fo many excellent Difcourfes to this Intent, (2) upon Ten feveral Anniverfary BE We ok Ss leaes (s) The Charter dated. June 16. 1701. apppointed a Yearly Meeting wpon the thitd Friday in February ; which has given Propagation of the Gojpel. in bore jew Parts. - Meetings on this Religious Occafion; I beg Leave to reprefent the fatal Lets and Impediments that would moft effectually flop the Courfe of our eee: 2 onan tt See eva erecta apene Occafion tothefe following Sermons. I, A Sermon. Preach- ed before the Society for the Propagation of the Gofpel in Foreign Parts, at their firft Yearly Meeting on Friday, Feb. 20, 1701-2. at St. Mary-le-Bow, by Richard Willis, D.D. Dean of Lincoln, on Phil. 1.27. --- Striving together for the Faith of the Gofpel. 11. ASermon Preach’d. before rhe, faid Society, on Friday Feb. 19: 1793. by the Righr Reverend William Lord Bifhop of Worceffer, not Publifh’d. III. O£ the Pro- pagation of the GofpelinForeign Parts. A Sermon Preéach- ed at St. Mary-le-Bow, Feb. 18. 1703-4, by the Right Reve- rend Gilbert Lord Bifhop of Sarum, on Malachi 1. 11. .For From the rifing of the Sun, unto the goiag down of the Jame, my Name. fhall be great among the Gentiles, &c. IV. A Sermon Preach’d before the Society, by the Right Reverend Job: Lord Bifhop of Coventry and Lichfield, Friday Feb: 16. 1704-5. on Ads XVII. 30, 31. Aud thetimes of this Ignorance God winked at, but now commandeth all Men every where to Repent, &c. V. A Sermon before the Society, Fridzy Feb. 15. 1705-6. by the Right Reverend john Lord Bithop of Chichefer, on Acts XVI. 9. And aVifion appeared to Paul in the Night; there ftood'a Man of Macedonia, and prayed him, faying, Come over into Macedonia and help us... V1. A Sermon. Preached before the Society for Propagation of the Gofpel in Foreign Parts, on Friday the 21/? of Feb. 1706-7. being the Day of their Anniverfary Meet- ing. By the Right Reverend Wiliam Lord Bilhop of St. 4- faph, on 2 Cor. UX. 2. And your Zéal hath provoked veryemany. VII. A Sermon Preach’d before. the Society, Fé. 20, 1707-8. By William Stanley, D.D. Dean of St.Afaph, on Matt. 1X. 37, 38. Then faith he unto his Difciples, The Harveft truly ts plenteous, but the Labourers are few, &c. VIII. A Sermon Preach’d before the Society, by the Right Reverend Sr; Wiliam Dawes, Lord Bi- Shop. of Chefter, on Friday Feb. 18.%708-9. on déts XALL. 21. Depart, for I will fend thee far hence unto the Gentiles. IX. A Sermon. Preach’d before the Society tor Propagation of the Gofpel, on Friday Feb. 17. 1709-10. By the Right Reverend Charles Lord Bifhop of Norwich, on St. Matt. XL-5. The Poor have the Golpel Breached to them, X. A Sermon Preached. before the Society, on Friday Feb. 16. 1710-11, By the Right Reve- tend William Lord Bifhop of St. Afaph, on As XXVI. 18. To open their Eyes, and to turn them from'Darknefs to Light, ana from the Power of Satan unto God, &c. 104 A 4 pious 8 A Sermon preachd bef ore the Society for the pious Endeavours, and confpire to hinder the Gofpel of Chrift. | Gi They “are indeed too many to be diftinctly handled; the chief of them are thefe: I. The affecting .Conqueft and ufurping temporal Domi- nnion, rather than enlarging the Kingdom of Chrift. I. The driving on Trade and fecular Intereft and Gain, rather than feeking the Glory of God and the Good of Souls. Il. The practifing Injuftice, Fraud and Oppreffion, inftead of providing Things Honeft in the Sight of thofe Heathens. IV. The exercifing of Force and Cruelty to compel them to be Converts, inftead of the perfwading and convincing of them. Vtbly and Laffly, The fetting an ill Example among them, by any Loofenefs or Profanenefs, to make void the Doctrines that are preach’d unto them. Any of thefe indirect Ways. will affuredly and deplorably hinder the Gofpel of Chrift. « The firft mighty Let and Impediment in plant- «ting this Gofpel amidft any Heathen Country, < would be the affecting Conqueft, and ufurping «temporal Dominion, rather than enlarging the “ Kingdom of Chrift. For why, the Laws of God and Nature have given to all People a Title and hereditary Claim to their Native Country, and the Liberties and Pro- perties belonging to it; and have to that End im- printed a noble Inftiné and Ardour on their Minds, to defend their Places of Birth and Abode, and to refift all Foreign Power that attempteth to in- vade them, of any way violently to difpoflefs them. | Hence the Difciples of our Lord, when firft turn- ing to the Gentiles, took Care to apprife them, that they came among them only for their Souls Sake, and to direét them toa better Country, that ef Heaven, without meddling with their fettled Portions here on Barth; as the Difciples of a ~ ritua a SOT Sen Re Propagation of the Gofpel in Foreign Parts. 9 ritual Lord and Mafter, whofe Kingdom ‘Was not of this World, and who had not where to layhis © Head init. This was the main Reafon why thofe firft Planters of the Gofpel amongft Jews and Gentiles, never once interpofed in their Preaching ©r Writing, with the particular Conftitution of any Country, or the Form of Government eftablith- ed in it; nor with the Extent of Power in any Prince; nor with the Foundations of Property and Rights in any People. But leaving fuch Ordinan- ces of Men, to their antecedent Settlement by Com- pact or Cuftom of ens Place, they taught only the Things that made for mutual Peace and pub- lick Good ; ‘That Magiftrates were the Adinifters of God for that Good, and that Chriftian People fhould continue to fubmit themfelves unto them, not as before only for Wrath, but now rather for Confcience fake. For had they taught Rulers to op- prefs, or Subjects to rebel, they had not only exceeded their Commiffion, but they had been juftly to be blam’d for Sowers of Sedition, Raif- ers of Tumult, and even Turners of the World upfide down: Much more, had they caft their Con- gregations into Bands and Armies, and gone forth ‘to plant their Gofpel by the Sword, and founded their Dominion in the Grace of that Gofpel of Chrift: This would have harden’d the Heathens from giving any Manner of Reception or Attention tothem. But, I fay, the Pradtice of the Apofiles had no Appearance of this Evilin it: they went about like their Mafter doing Good, feeking the Redempti- on of loft Souls, and renouncing every Way of over- coming the World, but by Faith and Prayers. St. Paul defcribes well their fpiritual Warfare in his fecond Epiftle to thefe Profeflors at Corinth, VI. 4. In all Things approving our felves as the Minifters f God, in much Paticnce, in Affiittions, in Neccfities, in Diftreffes, and fo on in various Trials; yet hav- ing 10 _A Sermon preach’ d before the Society for the ing no,Weapons but the Word of Truth, and the Power of ‘Gad, nor any other Armour, but that of Righteoufaels on the Right Hand and on the Left, (Mark KIL ro.) it was thus the Gofpel was firft publifhed co mong all Nations. . : But alas, in the degenerate Ages of the Chriftian Church, then was Chrift fet up fora Martial Com- petitor with A4ahomet. Then was War firft calP'd Holy; and Blood was again fhed on every Side of Ferufalem, to pufh on a Conqueft and new Domi+ nion, which God’ for that: Reafon: would never profper, but has left that Field ef Contention ftill in the Hands of the Enemies of the Crofs of Chrift: Yet the like Pride and Ambition of ‘the Church of Rome went on to offer the Kingdoms of the World to the longeft Sword of her Catho- lick Princes, pretending that the Donation of her Popes’ could give a Title to any Country of Infidels or Hereticks; and that it was lawful, and even meritorious; to recover by Force of Arms, what= ever was fo convey’d by the Power of thei Keys; and when acquif’d, the Right was in the Donor, to difpofe of all Temporals, ‘in order at leaft to Spirituals. } It is well known that the firft Attempts and Ac- quifitions of the Spaniards in the Wejt-Indies, were plainly upon this Foot, a Gift of the Pope. to ‘be obtain’d by military Arms; (6) by invading the Country, and expelling or inflaving the Inhabitants thereof; their own Authors (¢) have not fuppref- | ae Sree || (5) See the Bull of Pope Alex. VI, granting the Iflands and Countries of the New World, to Ferdinand and Elizabeth, King and Queen of Caftilé, ~-- dat. Rome M. CGCC. XCIIt. IV. Non. Maij Pont. Primo. . 3 | (c) Peter Martyr the Milaacife, who had been a Traveller in the W?-Indies among the firft Adventurers, fends an Account to Propagation of the Gofpel in Foreign Parts. 11 fed the Evidence of this Truth; efpecially the Spanifh Bithop of Chiapa in Mexico was not able to contain his Humanity on this Subjeé. . He condol’d the Mifery ‘of the poor Indians, that they were hunted into Converfion like Beafts into Nets and Toils: That their Country was conquer’d and laid wait by Fire and Sword*round about them ; that the Crofs was fet up for a Title of the New Chri- ftian Pofleflion; and that it was Death for the Na- tives to remove it. That their beft Condition was to be Fugitives and Exiles in fome other Land; for that they could {tay only to: be Slaves and Sacrifi- ces to the Will and Pleafure of ‘their new Lords and Mafters. (d) | __ By thefe Conquefts and Ufurpations, in the Name of the Church, it is-certain that the poor Indians did imbibe a great Prejudice againft Chri- ftianity: They could not but abhor a Religion that banifh’d them, or murder’d them, and took their Lands and forry Houfes in Pofleflion. That Ob- : {tinacy, to the Pope, that Zgidius Gonfalas, one of the Spaxifh Go- vernours, ufed to fend this Meflage to the Indian Kings, That they fhould become Chriftians, and fhould fubmit to be fubject to the great King of Spain; or if they refus’d, they muft expe&t Violence and Deftru@ion. Upon which moft of them would defire Peace and Baptifm. Pet. Mar. V1. DecadaChap. 3. p. 237: ae _ (a) The Spaniards commanded the Indians to embrace the Chrittian Religion upon pain of Death ; they menac’d them with cruel Slavery, or the moft exquifite Tortuies, to fer-e them to turn Chriftians ; as if the:Son of God, who Dy’d for the Redemption of Men, had ordain’d thofe whom he fent to preach the Gofpel, and declare the Kingdom of God, to conftrain People that lived Peaceably in their own Country, to make Profeflion of his Do&trine, on pain of being Plunder’d of their Goods, of being feparated from their Wives and Children, of lofing their Liberty, and of being Condemn’dtoa cruel Death. ---Relation of the Spanith Voyages and Cruelties in the Welt-Indies, By Barth. des’ Cafas, Bifbop of Chiapa, 8vo. p. 24. | | 1 | a ul | q | i { | a ne 2 A Sermon preach d before the Society for the camceus eRapelseMseh EAA BAN pn BIST ONE SA ASTER RAIA _ dtinagy, with which many of them now refift the Gofpel is owing to this Averfion and Hatred which they found in their Fore-fathers, and which is im- proved in their Minds, by what they fee, where Popery prevails among them; where the Gover- nours, call’d Chriftians, are often fo many Execu- tioners and Tormentors of them; and where the very Miffionary Priefts are rather worldly Tyrants and Oppreffors, than Guides and Leaders unto Hea- ven. How the Church of Rome has carried on the fame Gaufe, under the fame Standard of War and Congueft, in all other habitable Parts of the World, tho’ (God be thanked) with lefs Succefs, (¢) 1s too large a Subje& for this Time. 1 would only ob- ferve to you, that the foft and falutary Methods of Converfion, taken by this Society, are of a more Chriftian Nature, are far from breathing out any Threatnings, or any Slaughter, any Con- queft or Slavgey of the People of the Land. Our Plantations were at firft fettled, as it were upon derelitt Lands, whereon the former Inhabitants had been well nigh Extiné by Wars and Peftilence, . and (c) See their Converfions in the Kingdom of Congo in 4- frica, in the Years 1666, and 1667. By the Reverend Fa- thers Michael Angelo of Gattina, and Dennis de Carli of Piacenza, Capuchins and Apoftolical Miffioners to the faid Kingdom. Another Voyage to Congo, and feveral other Countries, by Father Jerome Merolla de Sarento, a Capuchin and Apoftolick Miffioner, in the Year 1682, as tranflated and inferted in the Colle&tvof Travels. I Vol. Fol. Printed for 4. and ¥. Church- s], ~«-- The Hiftory of the Church of Malabar, from the time of its being firft difcover’d by the Portuguefe in the Year 1501, ee. By Michael Geddes, Chancellor of Sarum, 1694. 8vo. A brief Account of the Rebellions and Blood- fhed occafioned by the Antrichriftian Practices of the Jefuits, and other Emiffaries, in the Empire of Erhiopia, Collected out of a Manufcript Hiftory, written in Larin by fo, Michael Wangcben, a learned Papift. London, 1679. 4to. 07%. | | Propagation of the Gofpel im Foreign Parts. 13 and the Remnant of them had, for the moft Part, retired into remoter, fafer Habitations. Our far- ther Progrefs in thofe Countries has been by ac- knowledging the Property of the original People, entring into Alliance and Commerce with them, receiving, Allotments of Ground by fair Purchafe from them, taking them into our Protection, and defending them from the Inroads of any other Enemy. It was a Senfe of this juft and honoura~- ble Ufage of them, that fo lately brought over their Chiefs or Princes into this Nation, to do Honour unto oyr QUEEN, not by being made Vaflals, but in “becoming Friends and Confederates, and defiring. and depending on Her Protection a- -gainft him, whom thofe Nations have long thought to be the common Enemy. and Oppreflor. We muft always fo act with them upon the Laws of Nations, and the moft amicable Rules of the Gof- pel; and we may, reafonably hope by fuch Means, to bring the Gentiles fooner to the Knowledge of the Truth. | < I]. The Second Let and Impediment in planting “ the Gofpel, is for the Plantersof it to be driv- « ing on a Trade, and meerly fecular Intereft:and “¢ Gain, inftead of feeking the Glory of God, and, *¢ the Good of Souls. It ftands recorded among the Mercies, and even among the Miracles of our Blefled Saviour, (A4Zate. _XI.5.) That the Poor had the Gofpel preached to them, i. €. without Price or any mercenary Regards. St. Paul could appeal to all the Elders of the Church at Ephefus, that he had coveted no Man’s Silver, or Gold, or Apparel, but had rather made his oma Hands to minifter unto his Neceffities, and tO them that were with him, (As XX. 33-) He tells his Peo- ple of Theffalonica, being affettionately defirous «of you, we were willing to have imparted unto you, not the Gofpeé ¢ 14 A Sermon preach'd before the Society for the pa NOE TON RM EID SN INR I ore aN nd Gofpel of G od only, but alfo our own Souls, becaufe ye. were dear unto ws, (1 Theff. Il. 8.) There be many other Teftimonies of a generous and difintérefted Zeal for thé gaining of Souls, int the firft Planters of Chriftianity ; to fhew, that their pure Religion was above all fordid and fecular Defigns, was not. earthly, to teed the Flock of God for filthy Lucre, but with a ready Mind, (1 Pets V. 2.) and fora Re- cortipence above. The Apoftle upbraided thofe falfe Teache?s, Who, throwgh Covetoufnefs, made a fort of Merchandife of Souls; (2 Pet. I. 3.) This was very unworthy the Riches of \Chrift preach? Ay cerporky she Gentiles, (Ephef. Ul. 8.) It was referv’d for the Aboitinations of the fpiritual Babylon, that among the Merchandife of Gold andSilver, and othet pre- “Hous Wares, thete fhould be found Slaves and Souls of Men; (Rev. XVUL 30.) | ett Thefe Thitigs have been fulfilled in the Church pt Rome, aS thei’ own (f) Writers ee con- tis , | - oie: (f) Their Waiters have told us, that their carrying Redi- gion into the Eaft-Indies , was only fubfervient to théir Trade ¢ thofe Parts: thatthey built Churches, or pull’d:them down, as more or lefs ufeful to their Commerce. So Eryer Peter ‘of Lisbon, in a Letter to Fryer Diego in Portugal, dated from “Cochin in thé Eaff-Indies, 28 December 1589. relates ; I had great Conference with the King of Pegw and his chief Peo- ple ;they demanded of me many Queftions, touching the Law and Faith of Jefus Chrift, and touching the Ten Command- ments; And the King gave his Confent, that our Order fhould Build a Church in his Country, which was half build- ed, but our perverfe and malicious Portugals pluck’d it down again. Bor whereas it is a Country wherein eur Na- “tion gains very much by. their Commodities, they fearing, that by the Building this Church, there would be greater Refort thither, and fo their Trade fhould be impaired, if their great Gains fhould be known unto others; than thofe which found this Country out at firft; therefore they weré fo unwilling that the Building of this Church fhould. go for- ward: Our Porragucfe here, which are in this Realm, aré worfe People than the Gentiles, e¢, Hatkinit Voyages Fel. Tom, I]. p. 1026 ae Propagation of the Gofpel in Foreigu-Parts, 15 fefsd: They themfelves tell us; That the Spaniards, in their firft Difcoveries of that new World, (g preferr’dr their Guin infinitely before any Godline/s whatever ; examin’d the poor People about Gold; hot about Religion, feeking not them, but theirs 3 Baptizing them only for a Token and Mark of Pro- perty to New Mafters; giving them Beads aud Croffes, as Hooks and Baits to draw out Things of greater Value from ’em; and after all, taking a- way their Lives, if they could not produce fomeé referv’d Ranfom for them. They confefs again. that the favage Indians were fenfible of this horri- ble Abufe put upon them, and did fhake their Heads, and fhew great Indignation at it. ()) They obferve, that the Spanifh Governours and Leaders made Ufe of the Priefts and Fryers, only as Set- ters to them; and yet were fometimes fo jealous of the Priefts interfering in*their Profits, that they forbid them Entrance into fome Towns of preat- eft Trade and Treafure; and quarrelled with them often for making their Slaves idle with Prayers,’ "and (¢) The Inftancesare large and many, given by Peter Martyr, Barthol. de Cafas, and other Eye-Witnefles. : (4) The Notions the Indians had of them and their Religi- on, were thefe : They looked upon them as.a fort of People entirely eaten up of bafe and covetous Deéfires; and that they would do any thing for fordid Gain; and therefore they have held up pieces of Gold to them in Mockery : Ho Chriftians (fay they) bere’s-Gold, here's Gold! Intimating, there was the Thing they Admir’d and. Ador'd; they knew Very well it was the governing Idol of their Souls, and-that whatever refpe& they pretended to God Almighty, it was- this only that they Worfhip’d in their Hearts; and therefore the Spaniards have heard them fay, Look upon this Gold, and Fehold your God. It is for this that you have Subdued us, and done fo many. Mifchiefs; ’tis for this that you Game, Blaf- pheme, Curfe, Quarrel, Steal, commit Rapes, and praétife all manner of Luft and Villany, &c. See Dr. Hartis’s Colle, of Voyages, Fol, Vol. F. p. 798: GN oN ee 2 16 A Sermon preach’d before the Society for the en Re tiem rea and (i) fuch ‘as they thought impertinent Offices of Religion. te a We cannot boaft, that all our Prote/tant Bre- thren, or all our Fellow-Subjetts are clearly. inno- cent of thefe fordid thameful Crimes. Too many Complaints have been made, that fome of our Plan- ters have formerly obftruéted.the Converfion of their Slaves, from a ftrange Sufpicion that they would be then of lefs Value to them. (&). And that fome of our Traders among the remoter Indians, have artfully incited them to Wars and Battles, that af- ter a Victory on either Side, they might putchafe Slaves in greater Numbers and at eafier Rates. I with thefe Men could take the Sin and Scandal . upon eNOS annie (i) The infatiable Covetoufnefs of the Spaniards, who: mind _ gothing but to amafs together heaps of Treafure, makes them unwilling to fuffer any Priefts or Monks to come into thofe Cities where they are Mafters, dc. Relation given by the Bifhop of Chiapa, Engi. Tranflation, 8vo. p. 116, 123, Bc. for fear their Worldly Intereft fhould receive da- mage, becaufe (fay they) it makes the Indians idle, to Affem-, ble them together, and Infirué them in the matters of Reli« gion ; for all the time they take up to Preach to them, they detain them from the Work impos'd on them. Sometimes when the poor Indians have been aftembled for their Inftru&i- ‘on in Chriftianity, the Spaniards have infolently accofted them with Cudgels in their, Hands, and with other Cruelties; _ which is a great Scandal to our Religion, and a mighty Ob- ftacle to their Converfion. zbid. (k) See Sermon, intituled, Trade preferr’ d before Religion. By Morgan Godwyn of Chrift-Church in Oxford, who in his Preface before it, tells us what he calls# moj dreadful Story, related “ge me (fays he) by one that had fpent fome time in thofe Parts, of the Behaviour of fome of our Factors towards the Natives of a certain Place called Fackatra upon Java, who, defirous to be Inftru&ted in Chriftianity by the English, were moft unchriftianly denied the Favour ; they forfooth ’ dreading Jeaft their apt Scholars fhould thereby come to jmprove their Faculty in the Myftery of Buying and Selling, {as if that alfo were a Myftery of the Gofpeld which in time might leflen their Gain, and fo fpoil all. | 7 / : ye < Propagation of the Gofpel in Foreign Parts. 17 upon their own (/) Heads, and not caft a Reproach upon our Religion and our; Nation.” An infinite Reproach’ it is for any Chriftian People to facri- fice their Religion, in the Sight of the Heathen, for a little worldly Gain. (m) We thank God, this Society cannot be fafpected’ of any indireé& Dealings in that Kind: We freely give a Part of our own.Subftance, and we, are faithful Stewards of the Gifts and Benefactions of others : Our Mit fionaries are chiefly fupported out of the common Fund of Charity: We do indeed believe that the 1 RO Trade ‘ (J) Some Letters from our Correfpondents in thofe Parts; efpecially in South-Cérolina, have complain’d of this Praftice in fome Enylifh Traders or Factors, who ‘have goné up to Trade with the Indiaas bordering upon Florfdz, &c. Letter from Goofereck dated Ofober 20. 1709. ---- ram: told ftill, if any thing oppofes the Publifhing of the Gofpel among the Indians, it ihall be the manner of carrying on our Iudiaz ‘Trade, chiefly the fomenting War amongit them for our People to get Slaves. (m) The Author of 4 Prelitninary Difcourfe concerning the Charatter of a Miffonary, prefixt to An Account of the Succefs of Two Danith Miffionaries, lately fent 10 the Eatt-Indies,17 11. 8ve puts in this Paragraph. “The Gentleman that attended Sir Thomas Roe in His Embaffy to the Great Mogul, in the time of King fomesl: about the year 1615. confirms, im his De{cripti- on of the Territories of that Prince, what hath been com- plain'd of by the prefent Miffonaries in their Letters. Ir is 2 imoft fad and horrible thing (Lays he) to confider what Scand. there is brought tipon the Chriftian Religiom, by the Loofnef/s ane Remifucfs, by the Exorbitancies of many which come among them, who. profess themfelves Chriftians, of whom I, have ofte heard the Natives (who live near the Port where, our Ships arrives fay thas in broken Englith; ‘which they have gotten, Chriftian :Religion,. Devil Religion ; Chriftian much Drunk, Chriftian much do Wrong, much Beat, much Abufe others: Where he alfo takes Notice of the exaét Juftice and Honefty of the Hindaoes or Heathens, trading with the Chriftians. Thefe after having fer the loweft rate upan the Goods expos'd to Sale, and being: yet offered far lefs by the Chr iftians ; in thefe Bargainings were apt- to fay, Dot thou think me a Chriftian, that: I fhould go about to deceive thee? & rane ‘ ana mere : ms Rene aes 18 A Sermon preached before the Soctety for the — Trade of this Nation would be very much improv’d by the Advancement of Religion in thofe Parts, but even this is left for a happy Confequence, and not propos’d as an immediate View: We labour and pray for the Succefs of our Labours, expecting no other Returns, but our Acceptance with God, and our Reward in Heaven. «IJ. A Third Hindrance of the Gofpel, will be ¢ our practifing Injuftice, Fraud and Oppreflion, <¢ inftead of providing Things hdéneft in the Sight <¢ of thofe Heathens we labour to .convert. “The good Apoftles had nothing more at Heart, than that the Name of God fhould not be blafphemed among the Gentiles. And they were fenfible that nothing would more tend to it, than for Chrifti- ans to break the Laws of Nature, and the Rules of Gentile Honour, in doing the bafe Things of Dif- honefty and Fraud ; for this would turn the Hearts of the Heathen, alienate their Affetions from the very Faith or Profeflion of fuch Men, who at e¢- very Advantage to be caught, would be the De- ceivers and the Robbers of them. The Law of Nature has fet up an even Balance in the Minds of all rational Pagans, and in their mutual Dealings they defire to be weighed in It, ‘knowing without any other Law, how to bea Law uato themfelves in the Equivalents of Com- merce 5 and how in their omz Thoughts to judge of Right and Wrong. Hence it was truly divine Wifdom in our Saviour to eftablith his Gofpel up- on thefe Foundations of the common Senfe of Man- kind, the Doing unto others, as we would they {hould do untous. The Difciples built onthe fame Foun- dation, of having their Conyerfation boneft among the Gentiles, (i Pet. I]. 12.) and of providing for honest Things, not only in the Sight of the Lord, but alfo in the Sight of Agen; becaufe the contrary | : y Arts Propagation of the Gofpel in Foreign Parts. 19 Arts and Tricks would be the greateft ftumbling Block and Stone of Offence, that could be caft-at the Feet, and before the Eyes of the Heathen. St. Paul therefore recommended his Miniftration to. the Gentiles, in that he had renounced the hidden Things of Difhonefty, not walking in Craftinefs, not handling the Word of God deceitfully, ot with a de- ceitful Life and Converfation, bur by AZanifeftation of the Truth, commending our felves to every Man’s Con/cience (to the natutal Confcience of every In- fidel) in the Sight of God, (2 Cor. IV. 2.) He would have the deceitful Workers branded for fal/e Apoftles, (2,Cor. II. 13.) and would have Afen of corrupe. Minds thought to be Reprobates concerning the Faith, (2 Tim. III. 8.) It was the great Antichrift who was to have the AMyflery of Iniquity working in him; after the Working of Satan, with all Deceivablene/s of Un- righteoufne/s, (2 Thell. Il. 7.) Accordingly Babylon the Great had the Prophetick Character of corrupr- ing the Earth with her Fornication, and by ber Sorceries accerving all Nations, (Rev. XIX. 2. XVIH. 23.) And {oI doubt has Fopery been carried into Hea- then Countries. “ The Spaniards and “ Portuguefe (fays a late Writer * ) * Letter from “* have acted fo treacheroufly with the @ Gevtlemai “ Africans, and the Natives of both # York, Ge, “ Indies, that the Cruelty of the Hi- 1688+ 4t0- “¢ ‘ftory would be incredible, if it were not telated “ by their own Hiftorians. Their Leagues and “ Treaties (the moft facred Bands under Heaven) fays he, “ were foon negleéted, and the. Spirit of “ their Religion broke all before it.. Indeed by thofe Writers of their own, who were Eye-Wit. nefles in that Country, a Multitude of Inftances are given of the perfidious Treachery of the Spam niards, towards the poor unguarded Indians. that they invited the Chiefs of them on Shipboard, and B2 then Pibeymestne pee Livempigertna ee i rae ae * 20 Mites nr titetsipanats mp svrare ‘a before the Society for the . thea (n) fetting Sail, carried them in‘Tears and Qwe€-cries from’ their Country, ‘their Wives and’ Giildren’: © That they inveigled” them to. betray. their Mines and their hidden Treafures, and yet’ at loft »pour’d out theif Blood, when they: could make monew Difcovery : That they gave them fair Pro- " mifes only to delude them into Snares; and even’ made Covenarits and formal Leagues to bind the Savazes, but not ‘themfelves: With a great deal moré of abominable Falfhood in them. . How ma= ny Millions of thefe iniocent Creatures wete mut- der’din cold Blood, atid for Paftime fake, with all the Variety of Torments that the Devil could infpife into them? ‘How foon were the vaft Re- gions of Mexico, New-Spain, Peru; Hifpaniold, Brh- : feel, &co depopulated ? Above Twenty Millions of the poor hatmlefs Inkabitatits being put to Death in full Peace, ec. Oh, how did this hinder the Gof- pebof > Chritt in that Gentile World!” How did thofe- poor Souls hate, and upbraid, and “mock thofe deceitful Creatures called Chriftians 1 Some ef thofe Taunts and Revilings are told by thofe | that Sermon ‘preach eT ne em petem * (a) Peters Martyr o£ Angleria, in his Decads. of the Spanith Difcoveries, tells us, That when a Spanifh Fleet came upon thofe Coats, thé King fent them Prefents; and when they came on Land, he friendly and honourably received them ;,and being defirous to fee the Country thereabouts, he “gave them Guards and Companions to. condu& them. - And wherever tliey went, the Inhabitants came forth with Prefents, as it were unto Gods. But what ?. the Spanterds at Jéngth vielated all the Laws of Hofpitality. ‘For by ‘Cratt and divers fubtle Devices they fo \praatifed, that on a Day many of them fhould come together to fee the Ships, fo that the Ships were filled with Beholders; and as foon as they had them full of Men and Women, they brought them away Mourning into Servitude. So of Friends, they left all thole Coustries Enemies, much incenfed, having taken the Children trom the Parents, and tge Husbands from the Wives, F721 Decad. I Chap. p. 250. . Propagation of the Gofpel in Roreigu Parts, o@t sthatiheard em, and griev’d their «(o). Ecarts for JPMERT) tones cs aie ea ein Shine ‘oy Some -Men shave poflibly. profefs'd a. Reformed “Religion,.gnd,yet-havegiven.a like Scandal to“ the Heathens, -by..fome . fuch -bafe. and vile, Dealings swith ‘them, .Ohyit woundeth the. Ears of afl. that clove the. Lord -Jefus, to hear from..abroad, | that the Indians in, themfelves, had Simplicity .and naty- tal Sincerity. 5, but have. finee: learn’d all the dittle ‘oy fkeries-.of deceitful Bargains.from the Eurepeags, Who,began; firft..with* impofing. ;upen their Igno- ance. and. Inadyertence : ..That-thofe Heathens .are smolt. upright. and. undefigning,, among, whom ..the Ghriftian, Traders never.caine:, Nay, that thofe of them .are.beft difpos’d, to, receive Chriftianity, who. have.abeen the; leaft .acquainted -with .that - QOtoM thd oiE BIG AE Va oh fe ue wee (0) The Spanifh Bifhop of Chiapa writes thas upon“his own Experience. The Indians {carcée know whats itiis sto take away one another’s Goods: They live innocently by thei Neighbours, - without. offering: them any-Violence or Opprefiion.-And-what Thoughts-muft fuch People 28 thefe have of thofe that cal] thémfelves Chriftians, wheh they fee them commit all manner of Crimes and Villaniesi., whén they fee them’ guilty of fo much Injuftice and |‘Lréachery; anad>in a Wordpof all the Abeminations of whichsMen that are left of God, and have no Principle of Honour or Conivience, can be capable?’ This makes many: ixdians laugh at the God we worfhip, and perfift obftinately in their Infi- delity. Nay, they believe the God of the Chriftians to be the ‘worlt of Gods, -becaufe his Worfhipers are-theworlt.of Men, ee. > (p): As Captain Dampier reports of the Nicobar Uflands, lying about Fourty Leagues from Sumatra, where the Inhabitangs have no:cértain-Converfe with. any Nation; a Fryer, who had»been by Ghance among them, gave a very, good Cha- racter of them, . viz, That they, were very “honct, civil, harmiefs People;-that they, were not additted to Quarrelling, Theft, or Murther; shag they did Marry, ox,at leaf a P ey dvba th , be : A Sermon preachd before the Society for the It is fome Matter of Comfort,. that We of this Corporation have aéted with no cunning Crafti- nefs of any Kind, nor have We laid in Wait to deceive any one Soul. ‘We aé& in the fair Dif- charge of an honourable Truft committed to us. Our Accounts are balanc’d to all the World, and what is remaining but our Peace of Confcience ?. We give no fecret Inftructions to our Miffionaries, as the Craftfmen of Rome do; but publifh them to all People; and they cannot but commend the Plainuefs and Sincerity of them. Neither our own People in thofe Parts, nor their African Slaves, nor their Indian Neighbours, have ought to accufe us of; at leaft we have given no juft Offence to the Gentiles there, nor to the Church of God, (1Cor, K. 32.) We truft, that we have not finned against the Brethren, and have walked honeftly towards theme that are without,(t Theff. 1V.12.) We give our Money, our Attendance, our Correfpondence, our feveral gorts of Care, and Pains, and Trouble: Furgive ws this trong , if we have done any other, God do fo ta us, and more alfow — : “1V. The Fourth Hindrance in converting the € Gentiles. to the Gofpel of Chrift, is the exer- £¢ ciling of Borce and Cruelty, inftead of the gentle ff pens and convincing of them. f an honeft Pagan were to read over the Gofpcl of Chrift, and confider with himfelf the whole Man and Wife; one Man with one Woman, never changing till Death made the Separation. That they were unctual and honeft in performing their Bargains; and that they were in¢lined to receive the Chriftian Religion. This Re- Yation (fays he} I had from the Mouth ofa Prieft at Tonquin, who told ‘me that he receiv’d this Information from a Fryer that Captain Welden brought away from one of thofe Tflands. New Voyage, &C. 477. at Propagation of the Gofpel im Foreign Parts. 23 Tenour of it, in the Precepts or Examples of that Mafter: and ‘his Difciples, he. muft judge it abfo- lutely impoffible for Chriftians to: be Perfecutors of one another, or of any of the reft of Mankind. And fo cindeed ‘it is impoffible, according to the Gofpel of Chrift, the Gofpel of Peace and Love, in the Spirit.of Mecknefs, and Forbearance, and Long-fuffering. Such was the Spirit. of the firft Apoftles, asa neceflary,.Qualification for them to go forth and teach all Natvons. For their Religion it felf had died at Yerufalem, if the Preachers had gone out with any Engines of Force and Violence to compel Men to:come:into it. But they were content to go forth; as their Mafter fent.them, as Sheep among Wolves, and. innocent as. Doves. They were Ambafladors of Peace and glad | Ti- dings only; and’as to thofe who would not receive them, they were only to: fhake off the Duft from their Feet, as a Teftimony againft them. St. Paul put his Converts from Gentilifm in mind of his TendernefS toward them.” We mere geutle among you, evenas a Nurfe nourifheth. her Children, (1 Thefl. 1]. 7.) And when he found it needful to exert fome- what of his fpiritual Authority, he fets thefe Bounds to. it, that it was given him for Edification, not for Deftruttion, (2 Cor. X...8.) The Spirit, of Perfecution was then only in the Fems and Hea- thens, and in the latter only upon a civil'Acconnt, for Fear of the publick Peace and Safety. For ‘I kaow not, that any Pagans from the Beginning of. the World to this Day, did ever perfecute. their Fellow Pagans, for differing from them in meer ‘Tudgment and Opinion, or-in outward Rites’ and Ceremonies of Worhhip. Not but that the Pagans “might have hada better Plea for. the Perfecution of each other, nay, a better Pretence to perfecute the Chriftians, than the Chriftians could have to perfecute them, much lefs their own Brethren ; B 4 vibe the 54 A Sermon preach'd before the Society for the the’ Ove being guided onlp by the Law of Nature depraved, the Other by the Revelation of: the per- fee Willof God. Sure l.am,) that Chriftian Perfe- cutions were utterly ‘unknown, till in. the degene- rate and diffolute. Ages of the Church.» Indeed Ba- bylon-the Mother of Farlots, was at laft fo be drunken with the Blood of the Saints} and. with the Blood af the Martyrs of Sefuss\-and even that tobe monder’d | at (faith the Spirit) witherem Admiration; (Revel. XVIN6.) [Tee iy abst head | Thofe ftrange Things have been/fulfilled'in thefe Jatter’-Times. -The horrible. Ways of »converting the "poor. Judians, ‘by the Bigots iof the Church of Rome, ‘would “draw. Tears; andanake Hearts: to bleed;* at> the Relation’ of . them. / ThenAccounts are incredibly great, that the Romaniftscharge up- on! their Own People “in their. firfboH.xpeditions to thafinew World. °(q)/ Men hunted:downdike Beatts, ae $C S28 PRO aT ab a8: and oud Uf (4) “This Relation is given ‘by a Spanifh Bifhop: fettled in rholOParts* > When the. Spaniards *firft Landed .an the Miles, there}were above Five Hundred Souls ;. they cut the Throats ofa: great part of thefe, and carried away the'reft by Force, to make them work in the Mines of Hifpanisla: -- As for the Continent, ’tis certain, asd-what my felf know:to be ruc; that Sthe Spaniards have ruined Ten Kingdoms there siggexpian all Spain; by: the‘Commiffion, of all forts of Bar- Qareyy and,unheard of Cruelties, They have driven away | eral _ eariang the Reproach of exaggerating, That inthe Space of q id. all the Inhabitants, fo that all thefe Kingdoms are ate't this day. “+ We ‘dare affert’, without fear of in- chefeik outy Years, in’ which the Spaxiards exercifed their intolerable; Tyranny inthis new World, ‘they unjuftly put to Death above Twelve Millions of People,-counting’Men, Wo- menand Children. And it’ may ‘be affirmn’d without Injury to’ Fruth, upon a juftCaleulation, Thar during this Space of Time, above Fifty Millions have died in thefe Countries. Whey valued them lefs) and treated them worfe than Beafts. -—-— ‘Lhey ripp'd up,Women with Child, that Root and Branch may be deftroy’d together. « They-Jaid Wagers one with Propagation of the-Gofpel in Foreign. Paris. (25 and devoured by the Dogs: Women.and Children maimed, -and hane’d; and burat; invene andthe fame Way of Execution. ‘Whole, Iflandsdepopu- lated with the moft various-kindss of Death. . Ci- ties ande-Countries laid defolate with “Fire-and Swords; Such Ravage and Outrage, committed by the Invaders, as/if.they had refoly’d. to extirpate Mankind. from: that Part of the Face’of the Barth. - And ine both the Jadies; they ftill.*keep. up that ‘ Office of Hell, their Holy Inquifitions: (rv) that En- gine of Ignorance and Hypocrify to thofe that ef- cape ity and. of “Torture: and Deftruction to thofe that » fall. by ‘itz';That-Reproach of; Religion and humahe-Nature; which f>me-of the Popifh Coun- triessare afham’d to admit of,+and which will one Day: deferve a Confederacy of all. Ghriftian Pow- ers, to: root out and-abolifh.it for,evers .. ! /We ‘hope’ there is ttle Reafon to.complain of any Cruelty or) Borce.in our-Protefant Plantations. ThesSeverity of :fome;Mafkers.to. their-Slaves,.. and te puto’ Pits 23° rele 3 the with another who fhould cleave a Man down with his Sword mot dexteroufly at‘oné Blow.” Or who fiould run a-Man through after the moft artificial manner. ; They tore away Children out of their Mothers Arms, and dafh’d out their Brains againft the Rocks. , Others they threw into the Ri« vers; diverting themfelves with this brutifh Sport, dé. They fet up Gibbers,.:and hang’d up Thirteen of thofe poor Creatures in Honour to Jefus Chrift and his Twelve Apoftles, as they blafphemoufly exprefy'd themfelves; kindling a great Fire under thofe Gibbets, to burn thofe they had hang’d upon them, de. ert (7). See The Hifory.of thz Inquifition, as it is exercis’d at Gos, written in French by the ingenious Monfieur De/lon, who la- boured Five Years under thofe Severities, with an Account of his Deliverance. Tranflated into. Englih, [by the Reve- rend Mr. Henry Wharton, | Lendox 1688.40. compar'd with 4 Difcavery and plein Declaration of fundry fubtil Prattices of the Holy Inquifition of Spain. _ Set forth in Latin by Reginaldys Gonfalves Montanus, and lately tranflated, Lond. gto. 1589, ; poten sary oo 6A Sermon preach’d before the Society for the the Inhumanity faid to be fhewn to fome of the Indians in War, ave Matters of Grievance, that we hope will be redrefs'd, as Chriftianity, by our ‘Care, fhall be farther planted and improv’d among - them. ©ur Miffionaries are charged to’ “preach Peace and Love; (s) to exhort Mafters to be gentle to their Slaves; ‘and all our Peopleto. be kind and courteous to the Natives, as knowing that Charity and Compaffion will moft effectually promote the Gofpel of Chrift. he V, The Fifth and Laff Way ¥ mentioned’ of « hindering the Gofpel among the’ Pagans, is our « fetting an ill Example of Loofenefs and Pro- &' phanenefs, fo as to make our Preaching vain. “The great Care of ‘the Apoftles was, for their Chriftian Converts to win -over others by’ their good Converfation, or at leaft, to give the Adverfary no occafion to’blafpheme. For nothing inftructs the Yenorant like’ Life and Manners; in them there is 4 Yife and Spirit that moves and actuates the Minds of People, by working on their very outward Senfes. But alas, -by the wrong Turn of humane Nature, ill Example: is more taking and more pre- walent than. good, as meeting with corrupt Affe. tions ‘more inclinable to it-:° Hence our Brethren ‘abroad, who live in the midit of Heathens, or on ‘the Borders of them, should take infinite Care to give no Offence to thofe Gentiles, nor to take fuch . STORE per- “—() Proper Inftru&ions were given to the Commanders in Sir John Narborough s Voyage to the Sourh-Sea, -—— Above all, for the Honour of our Prince and Nation, yoy are to take Care that your.Men do not by any rude Behaviour, or In- juries to the Natives, create an Averfion inthem to the Englifhb Nation; but that on the other fide, they endeavour ‘to gain their Love by kind and civil Ulage towards them, Sir Yobn Narbyrough’s Vayage, Sve. p. 6. Propagation of the Gofpel in Foreign Parts, 29 ernicious Ways, as by Reafon’ of them, to have the Vay of Truth evil Spoken of, (2 Pet. II. 2.) Alas, all Preaching will be there empty and vain, if our Chriftians fo called, ‘hall live there like Infidels, and even become worfe than Infidels. It would be melancholy to recite the Complaints of fome of the more fober Writers in the Com- munion of the Church of Rome, who faw. the Wickednefs and Prophanenefs of the Spaniards, in their firft Poffeffion of America. (+) How they brought over new Vices, that were ‘unknown to the native Simplicity of thofe poor Souls; and how they improv’d and raifed in them every Folly ‘and~Sin, to which they weré before abandon’d ; (x) and baptizing them as their Profelytes, in the | grofleft hear Shame woman neerrann cn (+) The spantaras (fays their Bifhop of Chizpa) have even debauched the Indians by the ill Example they have fer them, and taught them a great many Vices they never heard of before they converted with the Spaniards, Such as Qaths ‘and Blafphemies again{t the Name of Chrift, the Pra&tice of _ Extortion, Lying, ahd many other Sins that feem’d Oppo-. fice to the tweet “and. peaceable Temper of thefe People. So that to leaye thefe poor indians under their Govern- ment, is vifibly to expoft them to utter Deftruion, and to make them ‘miferable both in Soul and Body. Relat. of the Spanifh Cruelties, 8V0. p. 133. at yy: ye {u) There was aSon of one of the Caciques, who, whe he ‘was a Boy, was in great Towardlinefs and Hope, ‘and promifed very confiderable Things; but having the Misfor- tune to have his Education among the Spaniards that came to Convert the -Countrey, he grew intolerably loofe and de- bauch’d, and was as good as any of them all at any kind of Villany. Some of his Friends that perceived this Change in him, and were forry for it, ask’d him one time how he cameto grow fobad, Of (fayshe) I have ben a Chriftian, and convers'd among ! the Spaniards. I have learnt to Swear by the Name of God, by the Crots, and by the Words of the Holy Gofpel. I have learnt to Game, and Lye, and Diffem: tle; Thave put on a Sword by my Side too, to fight with in my Quartels; and now’ I want nothing to be complearly like 28 A Sermon preach'd before the Society for the grofleft Ignorance and Impenitence ;.(m): They made them, if poffible, twofold more, the Childremot Hell than themfelves. fod Ue “garongy4 Nor can we fupprefs the Complaints of this kind, againft too many of our own»People -imothofe Parts; who. are faid likewife -tomhave!taught| the poor Judiazs fome Immoralities sandsVices, not be- fore fo much as named among-them<:: Drunkeunefs, an Abomination they never'committed, till we fup- ‘plicd. them -with.the .Matter;of its | Curfingiand ‘vain. Swearing, their happy Language never reachitl ee ig es drr en “en UnLe, ey a eR Rat SESS AM I ad like them in’ my Converfation, but a° Concubine, de. See Dr. Harris's Colle. of Voyages, Fol. Vol. I. p. 798. Nor were the Priefts betrer than the People: Metellus Sequanus, one of their-own Writers, “did affirm, That the King of Spain was once counfelled, that he fhould fuffer no more Priefts to, go. into America, becaufe of their unbridled and diffolute, Lifg. See Dr. John White's Way to the True Churciy Fol. pv i89- \0- *0 Ge) Per! ‘Martyr gave this’ Account to. the Pope. himfelf, aipon his own Experience: That Egidiys, Gonfalus, one.of ‘the? Spawifh Governours in the Weit-Ingies, wied to tend thas Meffage'to the Indian Kings, That they fhould become Chri- flians, and be fubje& ‘to rhe great King. of Spain; which if they vefuled, they muff expe@ Violence and DeftruGion.,; upon which niof ‘of them ‘would defire-Peace and Baprifna. They ‘conftramed® ahother King to receive holy. Baptifm with all his Houthold, and fomewhat,more than Five ‘Thou- fand’ Men befides: 7. Decad. 3 Chap. p. 237-,, In the Accounts of Brafile Weare rold,; That many of the Indians bordering on the Portigiézé are made Chriftians by them after their mannér; that W;net inftrutted “in the Principles. of the Chrifttian Faith; “bat {prinkled with the Water of Baptifm. And even 7,’ Acie the” Jefuit complained of his Fellow- Priefts, That they taught the Ivdfans to. no purpofe, bur twice or thrice “a*Week repeated to them, the Creed anda few Prayers*in the Spanifh Tongue, whereof they under- food not one Syllable; and fometimes pretended to.a-fort of Form of Carechifm in the Indian Language, without.ex- plaining “it, Or examining the Party what he learnt. +: So as their Teaching’ (ays he) is but’ a Jeft anda Shadow, like the Singing of-a Scng to get Money. ~ ne 4 7a unto, till we enrich’d it with Oaths and Blafphe- miés 5 befides the Pride of Apparel, the Arts of Gaming, the new Devices of Luxury aud Avartice; and fome other Vanities’ and “Sins which they had never attained to, but by the Imitation of Strangers. (x) : Our only Hopes ard Prayers'are; that thefe Of. fences will be leffen’d by the Care of thofe Labour- ers whom we fend into that Vineyatd, under the Lord of it;' efpecially if Difcipline and Epifcopal Government (y) can there be fettled, to compleat the Face of Decency and Order. —_— ° oer “ - aa ney oes ~-- oor senyt asi? ie Propagation of ‘the Gojpel in Fo eon Parts. To (x) A Lettér from one ofour Miffionaries at Rye, Fanudrg 9. 1707-8. complain’d of the Indians juftifying their Infideli- ty by the Immoralities of the Engiifh. 1 have taken (fays he) fome Pains to teach fome of the: Native Indians, but to no purpofe. For they feem regardlefs of InftruGion. And when I have told them of fhe evil Contequences of their hard Drinking, Gc. they replied, that Englifh Men did the fame; and that it is not fo great aSin in an Indian, as in an Eaglifh Man; becaufe the Englifh Man’s Religion forbids it, but an Indian’s does not. ‘They further fay, they will not be Chriftians, nor do they fee the Neceflity for fo being ; . becaufe we do not live atcording to the Precepts of our Re- ligion. In fuch Ways do moft of the Zudiaus that I have conversd with, either here or elfewhere; exprefs them- felves. (y) In the laft Addrefs of this Society to the Queen's moft Excellent Majefty aré thefeé Words: We cannot but take this Opportunity farther to reprefent to Your. Majeity, with the greateft Humility, the éarneft and repeated Defires not only of the Miflionaries, but of divers other confidera~ ble Perfons that aré iff Communion with our Excellent Church, to have a Bifhop fettled in Your Americag Planta- tions, which we humbly conceive to be very. ufeful and neceflary for Eftablifhing thé Gofpel in’ thote Parts, thar they may be better united among themfelvés than ‘at pre- fent they are, and more able to withftand the Defigns’ of their Enemies; that there may be Confirmations, which/in their prefent State they cannot have the Lenefit of; -and that an eafie’and’fpeedy Care may be taken of all the.orher Af. | 4 fe prea vee ' ; ay 2 30. «A Sermon preach’d before the Society for the | To conclude, take’ we Heed left. any of us be found by any means to be Hinderers of the Gofpel of Chrift. There wasa dreadful Woe given out | of our Lord’s own Mouth, upon thofe who thut up the Kingdom of Heaven againft others, and would neither go in themfelves, nor fuffer them that mere entring to go ins or as another Evangelitt, hin- der'd them from going in, (Matt. XXII. 13.) But it will. be too little to be paflive only, and mot to bin- der this Work of the Lord: We muft bear our JTeftimony and Burden in the doing of it, in the forwarding and promoting the Knowledge of Sal-. vation in thofe Parts committed to us; I fay, com- mitted to us All:.For-as the firft Difcovery of thofe Northern Traé&ts in America, was owing to the Englifo Crown, () which thereby became juftly in- Affairs of the Church, which is much increafed in thofe Parts, and to which, through your Majefties gracious Pro- tection and Encouragement, we truft that yet a greater Ad- dition will daily be made. We humbly pray leave to add, that we are inform’d the French have receiv'd feveral great Advantages from their Eftablifhing a Bifhop at Quebec. (<) The Author of a Difcourfe of Spanifh Prafices, tendred to King James, Anno 1623. 4t0.,afferts his Majefty’s Title to the whole Continent cf America, by virtue of the firft Difcovery , of it, in thefe Words, p.36. Ican prove your Majefty, by virtue of your Grand-Father of famous Memory Henry Vif. to be as rightful Heir. to all the firm Land of the Wéft-Indicg, as the King cf Spain is to the Hlands of Cuba and Hifpaniola. —— For the Captains of Henry VIL. being Sebaftian Cabot and his Companions, difcover'd the Continent on the North-part of America, from 60 degrees coafting the North Latitude, the very year before Columbus difcoverd the High-Land on the South-part of the Zudies, and took Poffeffion of that new Difcovery, in the Name of King Henry VII. their Lord and Matter, and his Succeffors.. So that if firft Difcovery and Poffefiion be the King of Spain’s Title, your Majefty preced- ang him in the faid'T itle, muft neceflarily precede him in the Right thereof. —-— See a Treatife of Mr. Robert Thorn to Dr. Ley, Ambaflador cf King Herp. VIII. to the Emperour Charles V. intitled to them’; fo it feem’d a Declaration of Pro« vidence,. that hereby a great Door and effectual thould be open’d to us, for enlarging the Kingdom of Chrift. Our Fore-fathers had a pious Senfe of this Defignation of the Will of God, and took frequent Occafions to confefs, that it was the Finger of God, pointing out the Heathen (a) for his Son’s- Inheritance, and giving him the wtmoft Parts of the Earth for his Poffeffion. Hence likewife the firft Royal Patents for Settlement and Propriety (6) in thole Charles V. 1§27. in Mr. Hack/uits Voyages, Fol. Vol. TV. p, 214. and the Dedication of the Il. Vol By the Reverend Mr. Richard. Hackluit to Sir Robert Cecil, dated Ofober 24. 1599. (2) The Lord Chancellor Bacon, ina Speech at the opening of a Parliament in Fanuary 1620-21, thought this Subject wor thy to be recommended in the King’s Name, Thar the late Settlements in Virginia were a Call of Providence to pro- pagate the Gofpel,and were on that account one of the great- eft Glories of his Majefty’s Reign. —— Thirdly, This King- dom, now firft in His Majefty’s Times, hath gotten a Lot or Portion in the New World by the Plantation of Pirginia and the Summer Hlands. And certainly itis with the King- doms on Earth, as it is in the Kingdom of Heaven: Some- times a Grain of Muftard-[eed proves a great Tree. Who can tell? dye. Remains of Lord Bacon, Fol. p. 76. The Re- ' verend Mr. Hackluit, in his Epiftle. to Sir Robert Cecil, Ofsb. 24.1599. thus encouraged Her Majefty’s Piety in thefe Af. fairs: Which A&tion ( of Propagating Religion and Com: merce in the West- Indies) it fhall pleafe the Almighty to ftir up Her Majefty’s Heart to continue, with Her favourable Countenance, (as upon the ceafing of the Wars of Granada He ftirred up the Spirit of ifabeda, Queen of Caftile, to ade vance the Enterprife of Columbus) with Trantporting One or [wo Thoufand of Her People. —— She fhall, by God’s Affiftance, in fhort Space, reduce many Pagans to the Faith ef Chrift, &c (+) The firft Letters Patents granted by K. Fame: I. toes ftablifh a Company for Improving Trade and Plantations in Virginia, April 10. 1606. did exprefly enjoin the Propagation ef the Chrifian Faith, as the End principally intended. A nother Patent in the fame Year granting Two nn ae Sir ; ‘ i vy : : FE ; " g2 A Sermon preach’d before the Soctety for the Dhaai laksa ee ee thofe Lands, did ‘run upon the Covenant, and ex- prefs Condition of helping forward the Propagati- on of the Chriftian Faith ; thereby creating a Feu- dal Tenure from God and the Crown, to be held for that Honour, and Service of our Religion, and if the’Service be wilfully detain’d, the Right is ex tinguift’d with it. 3 While this Duty lay in general upon all People, it was apt to be neglected, or to caufe Uncertainty -and Confafion in the Methods of it. For which Reafon a Body of Men was Incorporated by His late Majefty to. attend this very Thing, to receive, manage, and difpofe the Charity, that any Perfons fhould extend to thefe pious Ufes, and to make fuch - other Provifion as may be néceflary for the Propa- gation of the Gofpel in thofe Parts. | | The beft Way'to recommend this. Work, 1s. to befeech Men of Underftanding and excellent Spirit, to look into it, to enquire for: our Accounts, to evamine them, to fearch and: fee what has: been done, what greater Things are doing, and what muft remain undone, for want of a fuficient’Pund of Charity. a : | We muft_do Juftice to this. Ancient and. Noble City: We muft acknowledge: that her Charity, running in many different Channels, (c) has exceed- etal emmoarerceaa et! rmmeomrarconcmta | Six Fhomas Gates, Sir George Summers, Knights; Richard Hack- duit Clerk, Prebendaty of Wefminfter, &c. direkts it to the Fur- ~~ aherance of fo Noble a Work, which may, by the Providence of Almighty Ged, hereafter tend to the Glory of his Divine Majefty, in Propagating of Chriftian Religion to, fuch People as yet live in Darknefs, and miferable Ignorance ot the true Knowledge and Worfhip of God, and may in time doring the Infidels and Savages to humane Civility, @c. (c) From the very firft Occafion of Promoting the Con- verfion. of ignorant and unbelieving Souls in our Colonies and Plantations. the Piety and Bounty of the City of ZLen- WA dare ee a ne ma en tn LS NO CIE EELS , Propagation of the Gofpel in Foreign Parts. 33 ed that of any City in the World ; and within this - laft Year, avery liberal-Collection ‘has’ been ‘made ae | | NOLS tig + don were very remarkable. Hence in a Sermon Preached at the Spitrle the 17th of April 1609. by Dr. Tynley, Archdeacon of Ely, Printed’ in 410. 1609. after a due Mention’ of the worthy Citizens Charity. at Home among :themfelves|in-their Several Hofitals 5 there. follows a Commemoration of. their Zeal in Propagating the Gofpel abroad. Witnefs abroad the Planting intended, or rather, already happily begun, ‘of our Englith Colony’in Virginia, whither the Charity of our late So- versign of all-bleffed Memory Lady Elizabeth, and of his most Ex- cellent. Majefty now Reigning, afffted with the Godly Endeavours of many chiet and of principal Note in this Noble City, hath extended to their great Coffs, Labours, and Perils, for the gaining and win= ming to Christ his Fold, and the reducing unto a civil Society ( gs hope. may juftly conceiwe) of fo many Thoufands of thofe fly; bru tifh and ignorant Souls. now fast bound. with the Chains of Error and Ignorance, under the Bondage and Slavery of the Devil. See a Treatife Intituled, 4 Memorial of Religtous Charity exercifed on Virginia, to the Glory of God, and zood Example of Men, thefe Three last Years 1619, 1620, 1621. Lond. 4to. 1622. ay’. See The Blefing of Japheth, proving the Gathering in of. the Gentiles, azd final Converfion of the Jews, by Thomas Cooper ; who in the Dedication of his Work, dno 1615. to the Lord Mayor, Aldermen, and Sheriffs of the City of Londoy, tells them; That the rude and favage Nations, far and near, in Ireland and Virginia, have had this blefled Light of the Go» — {pel conveyed and enlarged unto.them. And who are they that have been forward to help the Lord againft the Mighty ? Who have enlarg’d themfelves for the Enlarging ‘of the glorious Gofpel of Chrift ? Surely, as the Lord hath enlarged himfelf abundantly into this Honourable City, above all the Places ofthe Land ; So‘bleffed be the Name of His Ma- jefty for ever, that your Hearts and Purfes are enlarged plen- tifully to the Furtherance of this great and glorious Work, of the Gathering in of the Gentiles: So that the Plantations in Ireland and Virginia, are much furthered by your Induftry. And have you not already receiv’d the firft Fruits of your Labours in Virginta? Is not a Virgin lately Married unro Jefus Chrift, and become one with you in the Houfhold of Faith ? Hath not the Prince of our Peace, hereby efta- blith’d an inviolable League between thofe Nations and our - Colonies, that fo we may not doubt of good Succefs in thofe Enterprifes? Da a Pe eg Sag Ee See pee Pn xr Sa we, exon Sx A Sermon preached before the Society, &c. init, for this very Purpofe, upon-a Recommenda- tion. of our good. Defigns, by Her Majeftics moft Gracious Letters. If fewer Gifts and Legacies have been made by wealthy Citizens to this ex- cellent Purpofe, than- might have been. expected ; it muft have proceded from the want of Informa- tion, not from the want of. Spirit.and'Confcience towards fo good and glorious. a’, Work;,which, when better underftood, will be ftill:better encou- raged and more fuccefsfully carried ons si “Think, how. did it move the Compaffion of ouz Lord, «to, fee.a I eople featter'd as Shee having .o Shepherd! (Mark VI. 34.) Believe, \that. wherefo- ever the Gofpel {ball be preached throughout ‘the whole World, whatever. ye do toward: it, fhall be © (poken-of for A Ademorial of you, (Mark XIV. 9») ‘Remember, \ that when. the’ Gofpel. of the Kingdom is preacl’d an alk the World, for a Witnels unto alt Nations, then foall. the End come, (Matth. XXIV. 14.).and before the Son. of Man fhall be gathered all Nations , and then’. they, who. fed hungry Souls, and cloathed: the Naked, and took in the Strangers, “and vifieea the Spirits in Prifon , they fhall inherit the Kingdom prepared from. the Foundations. of...the World, where they chatvbe.wife (or. Teachers of the Wifdom of Salvation) hall hine:as the Brightnefs of the Finmament 5 and they that turn many: to Righteou|- nels; asthe Stars for everand ever, Amen. : A op Spot iy ToS: 35 Paci | oa . ABSTRACT Moft material Proceedings and Occurrences within the Liast YEAR’s Endeavours of The SOCIETY for the Propagation of the Gofpel in Foreign Parts, from Februaty 16, 1710. to Bebruary .t5,-1711-12.. 0. Indian Sachems (who were ‘return’d Home in Hopes and Defires of having Chriftian Churches and Minifters fertled’ among them)’ was carried én with great Induftry and Zeal. His Grace the Prefident wrote a proper Anfwer to a Letter (with the Names and Marks of thofe Indian Chiefs or Princes) which, upon their firft Arrival on the Continent of America, they had dated from Boffen in New-England 21 Fuly, i710. wherein he fatisfied them, thar Parr of the Sum of Four Hundred Pounds, gracioufly «pro- mifed by the QUEEN, towards the Charge of “building a Fort and Chapel’ for the Engliffo Miffionaries to refide a- mong them, was already paid in ;"and that Colonel Nichol. - fon might have Leave to draw upon'him for che Remain- der of that Money ; for whick they ‘have fince returned, in their Way, a proper Acknowledgment of their Obligations and Thanks. The Governour of New-York, ina Letter 7 May, 1711, put the Society in Mind, * That the Indian ** Nations were follicicous for- their Miffionaries, and the “Forts and Chapels promifed to them.” Mr. Barclay, in Letters from d/bani 12 Fune, ands Fuly, 1711, gave the Society an Account, “ That the Indian Sachems, at a late “* Meeting with the Governour of New-York, had renew'd - “their earneft’ Requefts for Forts and Miffionaries to the “ QUEEN, and to the Arch-Bifhop ; and that the Go- C 2 < vernour, i’ i 'H E ‘good Defign of encouraging and affifting the : At i Hy ahi ' ; i | ty Wa ay A my . u i a 4 a Cr Gn Abpiradl of the _teeereenencersieeineneneneniesr ties en ARRAN TT SSCL LLC se-~weriour, and other good Chriftians, endeavour'd to cul- « tivate thar good Difpofition in them.” Soon after Co- lonel Schuyler inform’d us from the. fame Town of Albani, *« Thar the good Inclinationis of the QUEEN, and Her Miniftry, of the Society, and particularly of the Lord ‘‘ Archbifhop of Canterbyry (the Prefident); rowards the “ fpiritual Welfare of the poor Indians, had given great «« Joy to all good Men; and the Natives did not only ap- prove of wha theif: Embaffadors had defired of Her Majefty and the Society, bur did long for the Coming of thofe Miffionaries ; for which Purpofe he hadgone “ himfelf’ into the Indian Country, and ‘Jaid out a Place “* for the Fore and Chapel, and had fentthe Plan, with an “« Bftiraare of the general’ Expence, to General Nichalfon : : Begging Leave to add further; that if this Defign fhould ‘¢tnifcatry, it would be'a hard Matter after this to bring “ back the Indians to’ ‘fo goad-a Difpofition.” » The Gover- nour of New-York, in a Letter dated 12 Sept. 1711, was pleafed to acquaint the Society, ‘ That, in his Interview “with the Hiye Indian Canrons, he found them follicitous “ abouttheir Miffionaries,’ Forts, and Smiths, which had “been. promifed to them, and chat they, .were,now, gone ‘upon. their’ Expeditions againft Canada, under, General “€ Nigholfon: And that he had Her Majefty’s Orders, in ‘¢ Conjunction, with General. Nicholfor, to build. Forts and “ Chapels,. net. exceeding the Value of 19004, New-York, “« Money,’: . -*-~ Under an Expectation of having now-fi-, nith’d, at, leaft. one.of,-the {aid Forts and.Chapels ; The Society have confider'd of a-proper Miffionary to. refide in, ir; .and.the Prefident has -recommended ai grave and fober Divine, of middle Age-and fingle Life, and of fome: Years, Eperience in. thofe..Parts, and, fome Knowledge of, their Language and Cuftoms:; who, it ishoped, will be intrutt- ed in that Miffion, and.an{wer, by God's Grace and Blel- fing, the good and:lawdable Bad of it .. Il. The Sociery have. labour'd under) fone. uncommon D ficulties in obtaining 'Poffeffion. of their Right in. the ‘Two Plantations upon the difle of Barbados,: given to them by. the Will of their very worthy »Benefactor ,Gencral, Chriflopher Codrington, ‘eall'd-Confetes and Codrington's, and lying abour rq Miles from Bridge-Towm, to the Eaft Part of the Iffand, adjoining to each other, in different ; Bae Works, ‘amounting ro about 2000 /. Profit, ee heel APR Ra 1p INSEE IO AG.S co Proceedings of the Society, ace Works, confifting of berwixc Seven and Eight Hundred Acres of Land; Three Windmils, a Boyling Houfe, Caring Houfe, ec. upon one Work; .and one Windmil, Boyling Houfe, Curing Houle, ce on the. other, About 315 Ne- groes, and 100 Head of Cattel: The yearly Crop ufyally after Charges déeduct- ed. The Executor, Lieutenant Colonel William Codring- ton, conceiv’d he had a Right to.claitm the Produce ot the ‘Canes that were in the Ground at the Death of, the Tefta- tor; and likewife all the Moyeables (excepting the Ne- gvoes) on both the Plantations, as. the perfonal Eftare be- longing to him. Upon this Occafion, the Caras and Colts of the Society were mueh adyanc’d, by the Necefficy of ph oe -applying to Her Maje/fy, andthe Governour of chat Ifland, and of. appeinting Artorneys, and_retaining Council there, and fending Powers and Inftructions to them 5 with a Probate of Genetal Codrington’s Will, and an Exemplifi- cation of the Society’s Original Charter ; and of taking out Copies of feveral Papers there to be tran{imitred hither 5 and of drawing up a full Srate of the Cafe, with various Letters, Anfwers, and Replies. While this Controverfy - was kept depending, befides the Pains and Charge in ma- naging the Suit at {uch a Diftance, it, could not fail to be a great Weight and Prejudice to che Eftare, hindering the ordinary Cultivation, or at leaft, the better Improvement of it, And to’ add more to the anxious Concerns of the Society, they had a like Difpute and Trouble about - another Part of the Legacy. of the fame noble Bene- factor, the {mall Ifland of Berbude, wherein the Executor had fome Share, and whereon the French made a. Defcentr, rook off all the Negroes, being 154, moft of the Stock, and demolith’d the Caftle. While the Society was involy’d in thefe- Difficulties, the Prefident, being confin’d by his ins difpofition of Bcdy, “ advis'd them by Letter, to appoint a “ Selec Committee to confider of that Affair, and after. « due Confideration, to report their Opinion of ir, thar no Time might be loft, and the Eftate not left in Confu- ‘* fon ; conchiding with Hopes, that the Executor Lienre- “ nant Colonel Codrington, upon cool Thoughts, would * comply with proper Means fer attaining that great End “ gim’d at by the Donor of that excellent and needful “ Charity.” A Select Committee being accordingly ap- pointed, and affitted by fome worthy Perfons, who had wi i 3 liy’d SS emorss i i i i EES I ss = 38—S«*S« An Abfiralt of the liv’d on that Ifland, met fo often and treated fo ‘kindly with the Agents of the Executor; that it is hoped, thar Controverfy is ata full End, and the Society will be enabled to employ the Eftate to fuch pious Ufes, in fuch particular Methods as fhall appear moft agreeable to the laft Will and Teftament of the noble Benefactor, ! TI. Within the Year foregoing, an bumble Application had been made to Her Majefty, That She would be pleas’d to countenance, and caufe a publick Collection to be made through all the Parifhes and Precinéts within the Cities of London and Wefiminjter, and Borough of Southwark, and Bills of Mortality, for promoting the pious Defigns of this _ Society, and fo command that Matter to be recommended from the Pulpit on Good-Friday following ; to which Her Majefty condefcended to give a mot Gracious Anfwer, “That She had not thought fit to dire& a General Col. “ leCtion to be made on Gaod-Friday, becaufe She was in- “ form’d, it had’ been cuftomary to make charitable Col- “ Jections for other Ufes on that Day ; bur that howeyer, “it was Her Royal Intention to grant the Requeft of rhe “* Society at a more proper Opportunity.” And according- Ty Her Majefty was pleas'd foon after to appoint Trinity- Sunday, for the Reading (in all Churches and Chapels with-— in the Liberties prefcrib’d) Her Gracious Letrers tothe Lords the Bithops of London and Winchefter, for fach Cha- | ritable Collections to be made for the Affiftance of the | Society, whole Exyences in Prepagation of the Goffel a- broad had long exceeded their yearly Incomes, And thofe Lords the Bithops fent their own affectionate Letters ro their ~€lergy, to promote the good and pious Intentions of Her Majefty. To help on the more efeual Succefs, the So- ciety order’d a {ufficient Number of Copies of the QUEEN’s Letter'to the Bithops of London and Winchefter, and of their Lord thips Letrers to their refective Clergy, and of another Letter of Information to a Friend from the Secretary, Mr, Chamberlayne, to be feverally printed and difpers’d among Proper Hands. And at the End of the Year, the Auditors of the Society’s Accounts reported to this Effect: That the Treafurer had charged himfelf with the Sum of Two Thou. fand, Nine Hundred Sixty Nine Pounds, One Shilling and _ Dbree Pence Farthing, as teceiv’d by him of rhe feveral Mi. : nifters and Church- Wardens, being colle&ed by Virtne Of. ° Her Proceedings of the Society, &c. 39 Her Majefty’s moft Gracious Letter, bearing Date 5 May, 1711. directed, to the Lords the Bilhops of London and Winchefter: Befides what «might. be ftill expected from fome tew Parifhes and other,Precingts, who had not yer brought in their Collections, .of made any Returns to. the faid Royal Letters, - IV. Befides the publick Collections, directed by the great Piety and Wifdom ot Her Majefty,. the Society-had made their good Endeavours and their .juft Diftriburions fo eyi- dentto the World, that within this fame Year, it has en- courag’d many private Gitts and Bencfactions. Inthe ye- ry firit Meeting after the Annual Sermon, a Gentleman (who had been happily a Hearer of. it). {ent in a Gift of Forty Pounds, and ea to ‘be a Member, fubfcrib’d Five Pounds. per Annum Soon after we receiv’d Advice from Carolina, that one of the Council had, by his laft Will, left a confiderable Legacy, for the Encouragement of a Miffionary in the Parifh where he liv’d, viz. “A “* very good Plantation, with Honfes and fome Furniture, “« Two Slaves, and their Increale for ever, with a Stock * of Cows, Hogs, &%c. after the Death of his Widow.” The Lard Piimate of Iveland {ent another Generous Pre- fent of Three Hundred Pounds towards Providing Minifters for the Plantations, as He had before done. The Lord Arch-Bifhop of: Caffal, Forty Pounds. From the Lady Countels Dowager of Berkley, in Addition to Her former, Gifts, Twenty Pounds, From Mr. Sourhby of Berks, Five Pounds. The Reverend Dr. Gower, Mafter of St. Fobn’s College in Camorsdge, by a Claufeinhis Will, dared 10 Fuly, 17.08. did give and bequeath the Sum cof One»Hundred Pounds. to the Society lately incorporated for the Propagating the Gofpel in Foreign. Parts, to be by them laid out on that truly Chriftiam Defign and Purpofe: Which picus Legacy was readily paid in by Mr. Stanley Pest, Executor. A Be. nefaction of Ten Guineas-frcm an unknown Perfon, by the, Hands of Mr. Trollop, to be iaid out nm Bibles to be fener, . to the Plantations. A Legacy of Fifty Pounds by Mrs, Eii- Zabeth Cole of Twickenham. A P-relent of Five Pounds from an unknown Perfon, deliver'd by the Reverend Dr. Smalridge. Righteen Guineas from Two young Ladies, by the Hands of the Lord Bifhop of St. /aph. Twenty Pounds from the Lady Coyntels Dowager of Northampton, brought ny C4 the ho An Abfiratt of the: the Reverend Mr. Lazenby. Five Guineas from a Perfon unknown, to be laid out in Bibles abd Common-Prayers, A Legacy of One Hundred Pounds ftom’ Dr. Nathaniel Resbury, late Rector of Sr. Pauls Shadwell, and Chaplain in Ordinary to Her Majefty. A Prefent of Ten Guineas from the Reverend Mr. Doughty, Minifter of Stanground in Elun- tingdonfhire, Sent by his Arch-Deacon, Five Pounds from ‘an unknown Perfon, by the Reverend Mr. La Mothe, One Hundred Pounds from an unknown Perfon, paid by Mr. Monpeffon, Minifter of Mansfeld, to the Reverend Dr, Ma- pletoft. Twenty Pounds from an unknown Perfon, by the Hands of Mr. Hoare. And not to forget the leaft Mite of- fered to God, and acceprable to Him ; at this laft Anniver- fary Meeting, a poor Body laid at the Veftry-Door, a - {mall Parcel of the Church Catcchifms, witha Note, defiting they might be accepted, and fent to the*Plantatidns; and an Order of the Board was made for fending them by the: rit Opportunity. V. The Demands and Expectations from abroad, did arife in Proportion to the Aids and Contributions given to us. A Letter from the Wardens and other Members of the Ve- fry of Appoquiminick, dated 11 December, 1710, reptefent- éd, “their miferable and deplorable State, for Want of the “ holy Ordinances of Almighty God to be duly in the Sa- “© érament adminiftred unto them, according tothe Rites “ and Ceremonies of the Church of England, imploring, on “ the Behalf of many Sou's, to have a Minifter fent by the * Sociery to guide and teach them; which they defire may be done by the firft Opportunity.” The Gentlemen of the Veftry, and Church-Wardens of Emanuel Church in New-Caftle on de la Ware River, expreft “ their great Obli- “garions to the Society, in fending the Reverend Mr. Siz- “ Clair among them, a Man of Abilities, Integrity, and * Piercy: Begging Leave to petition, for a further Bice * tagement and decénter Maintenance of him(elf and Fa. “only, which in thofe Parts (they fay) is very charge; able,” The Church-Wardens and Veftry-Men of St. Andrews on Afeley-River, defir'd Mr, Commiffary Fohn/fen, “rq gmake theit Cafe known to the Society for Propagar- “ing the Go'pel, thar they being deftitute of a legal In- Gimbent. by che Death of Mr, Alexander Wood, may by rheir Care and Affiftance be’ fupplied.” The Veftry of Chrift-Church in Eafi-Carolina, 4 Sept. 171%, requefted the i Proceedings of the Society, &e. ; AI a a a a a aa Rr ee ae an esecemen Favour of the Society to fupply their Patith with a good and ablé@ Minifter, having been left deftitnte for Two Years. And by our very laft Advices from thofe Parts, the worthy Nicholas Trott, Efq; has, by Letrers to the Prefident and to | the Society inform’d them, that there is now a Vacancy for Five Minifters in that Province, which he defirés may be fupplied by the honourable Society. Not to mention many other Petitions and Motions for new Miffionaries, for more School-Mafters and Affiftants, for Help to build, and: efpe- ~ cially to furnifh Churches; to provide Bibles and Common- Prayer Books; to erect or augment Libraries; to fend To- kens and proper Gifts to work the better upon the Minds of the poor Negroes and Indians: And ina Word, to affign Money or Goods for many other Purpofes, that may feem any Way to anfwer the general Defign of promoting the Gofpel in thofe Parts, To all which Requefts, if reafon- able and practicable, the Society have taken Care to make — the moft effectual Anfwers within their Power. VI. The Society have been fenfible’ of the Want of more Miffionaries, than do ufually offer their Service, to be em- » ploy’d by them; and how natural it is for young Divines to decline the Difficulties and Dangers of fuch a Miffion, if they have any tolerable Profpects nearer Home: To reme- dy this great Inconvenience, the Society, within this Year, haye taken into Confideration the moft effectual Ways and Methods of breeding up young Scholars to be well quali- fied and readily inclin’d, ia due Time, to take upon them this Office and Duty of Miffionaries, for going cheerfully to propagate the Gofpel in the Wf-Indies. Upon thefe Thoughts, they received from the Righr Reverend the Bi- fhop of Man, fome ufeful and well-contriv’d Propofals re- lating to that Matter of Education, and did agree, that they were of great Importance, and worthy to be farther con- fider'd. And after fome Deliberation, the Society “re- turned their Thanks tothe Bithop for the good Service “he propos’d to do, by educating young Perfons within “the Ifle of Man, in order to be {ent abroad for the Propa- “* gation of the Gofpel; but they muft think fit at. prefent “to wave the Acceptance of that Propofal, upon a Pro- “* {pect that General Codrington’s College in Barbados might “ be a more convenient Seat and Seminary, to provide for “the Education of Scholars, and the Supply of Minifters ‘f for thofe Parts. However, confidering the prefent Low- as | “nels m3 cea 3a Wifral as s* nels of their Fund, they could. not determine. them “¢ felves upon any orher Propofal, till after the Colledtion:de- ee pengling for their farther Affiftance fhould be made-and s*dtnttbed, «<3 é % . VII. The Sociery have inlarg’d their Correfpondence in Foreien Courts and Univerhities, to communicate freely rheir Chriftian Defigns, and to excite a Spirit of ‘Zeal and Emulation in other Proteffant States and Princes. They thave had the Satisfaétion to hear, that rheir Labours in this religious Werk are every, where approvd, and in {ome Places happily confirmed, by following the good Example, and erecting the like Societies for the Ule and Service. of our common Chriftianicy. In particular, a Reverend Friend in the Court of Berlin, bas lately inform'd us, “ That as “ foon as the Defign of King William I1..of glorious Me- “' mory, in ercCting a Society for the Propagation. of the ““ Gofpel, was publith’d in Europe, the pious Emulation of ‘ Chriftian Princes was fo far excited thereby, that they <* were. alfo defirous to do fomething in fo holy and ex- *< cellent. a Work... And to that End, the King of Praja having refolv’d to eftablih a Society af. Philofophical , Knowledge, did inferta Claufe in his Letters Patents.to “make it alfo an Evangelical Socéety, and {o join the A- pattolical to the Philolophical Miffion,” Which Claufe he recited at large, as likewife the infiruétions His Majefty was pleas'd to give the Society. relating thereunto; and,his Royal Commands, that Miffionaries of the Golpel fhould be forthwith provided to go among the Infidels in China, and. other Eaffern Parts. He tells us farther, ‘* Thar, this “ pious Infticution had hitherto met with many Difficuls “ties and Delays in the Execution of it, ull very lately, by “ God’s Providence, ir has been put into a more effectnal | ‘¢ Method, and eftablithed in a more folemh Manner, “ much after the Example of our Englifla Society.” “The like laudable Zeal in the Kingdom of Denmark, for fend- ing late Miffionaries to the. Coafts of Coromandel in the Eajft-Indies, was one of the Fruits and Effects of our opens ing the, Way to {uch a Propagation of the Gofpel in the o. ther W2eftern Indies. A Learned Profeffor at Geneva did in. form us, that upon the Model of our Society, in England, they had formed one there for another Purpofe of Religion, which was to examine, approve and receive all Profelyres from the Church of Rome, to avoid the being impos’d ups on on by any tHypocrites:and ill’ defigning Men. Nay, in the neighbouring Kingdom of Ireland, the late excellent De- figns of pteaching the Truths of the Golpel among the poorer and more ignorant popifh Natives, and of inftrué. ing their Children in Letters and Principles of Religion, took its Rife in great Meafure from the Inftitution of our Two Societies in England, this for Propagating the Gofpel, and the other for Promoting Chriftian Knowledge 5s a worthy Prelate from thence obferved to us, “ That they were in “that Kingdom upon a Project fomething of the fame “ Nature, namely, to procure Men to Preach to the Irifh in the Inifh Tongues and to ere& Charity-Schools for 3 y ‘the breeding up their Children to the Proteftant Faith 46 “and W orhip. VIII. To improve heir Counfels; and firengthen their Endeavours, the Society have every Year call’d in to their Affiftance fach Perfons of Ability and Zeal,’ as might be moft inftrumental in advancing their Canfe of the Gofpel of Chrift, The new Members of this kind, admitred fince gurlaft Year's Account, arethe Reverend Dr. George Smalridge, Dean of Carlifle; Anthony Meck Bfq; of Bray in Berks ; Dr. Sundberg, Bifhop of Scara in Swedeland ; Ed- ward Fennings Elg; Colonel Walter Douglas, Her \Maje- fty’s Governour of the Leeward Iflands ; the Reverend Mr. Philip Menard, one of the Chaplains in the Royal French Chapel ar St. Fames's; the Reverend Mr. Amoos, Prefidenr of the Synod’ of the Grifons in Italy ; Price Hughes Eg; of Welfhpool in Mongomeryfhire; Mr. Figden of London Mer. chant; Mr. Zachariah Shute, of London Merchant; Dr. Richard West, Archdeacon of Berks 3\ Mr. Anth Minifter of the French Chapel in the Savoy; Mr. Sherlock, Mafter of the Temple 3 Thomas Frederick E(q; Sir Thomas Clark, Knt;\ Mr. Fohn la Placette, Minifter of the French Church ar Copenhagen ; the Reverend Mr. Dough 73, Miniiter of »Stanground near Peterborough. All which worthy Perfons have deferv’d well of the Society, by giv. ing Advice and Intelligence, or other Aid and Affiftance to them, ony Aujrere, the Reverend IX. One of the greateft Cares incumbent on t for this laft Year, has been to encourage the Inftruction and betrer Education of Chiidren and Youth, as wel} Indian as Englifb, to breed them to Civility and good Confcience, in he Society iq Ain Abra of the in the Knowledge of Letters, and.the Principles and Practice of Chriftian Religion ; to which Purpofe they retained and rewarded fuch Teachers and Mafters as they found there capable and willing to be emp!oy’d; and fent ovet others, with Books and Salaries {uffictent for them. And for their better Conduct and Succefs, the Society have agreed upon Rules and Ofders for the Qualification and. Direction of School-Mafters to be {ent over to. our Plantations. “ That no Perfon be admitted as School-Mafter; till he “‘ bring Certificates of the following Particulars: -His “Age, Condition of Life, Temper, Prudence, Learning, * (ober and pious Converfation, Zeal for the Chriftian “ Religion, Affection to the prefent Government, and Cen- * formity ro the Church of England.” Upon a juft Infor- mation of their fuitable Endowments, the Society have ac- cepted the Service of feveral fober Perfons to fix in pro. per Places, and to open Schools for the great Benefit of the prefent Inhabitants, and a greater Service to Pofterity. One of thefe Mafters has informed us, that he wentrto feea Nation of rhe Indians with Captain Davies, “* who (lays “‘ he) informed their King, that 1 was fent hither as a School-Mafter; at which he feem’d well pleas’d : Which “ Opportunity I made Ufe of, and told him, that in Cafe « he would fend his Sons to me, I would teach them’ to «. read and write for nothing, and would be very kind to “ them; Which Propofal he feem’d to like, and told me, *© Ee would confider of it, which God grant. Iam in Hope, I hall be able to give a good Account of my Proceedings, ‘ and thar my Labour hese will norbe in yain. By XK. The Society apprehending - that nothing would more effectually tend co juftifie their good Endeavours, and to promote the Succefs of them, than to inform the World of their Foundation, Eftablifhment, and continual Progrefs did agree, ** That the Book. called, 4m Account of ithe So- ciety for Propagating the Gofpelin Foreign Parts, with their * Proceedings and Succefs. London, for Fofeph Downing 1706, ‘geo. thould be reprinted, with a Continuation down to “ she prefent Time.” And that in the mean while, one Copy of a Tranflation into. French of the {aid Account, made by aufeful Member, the Reverend Mr. /4 Mothe, fnould be fent to every Foreign, Cozrefpondent ; together with his Tranflation of the Abftratt of the Proceedings and Occurrences in the Society within the laft Year 1710. ‘That more =~" Proceedings of the Society, KC. 45 - A —_ . a ee eee more commpleat and continued Account of the Foundation and | Proceedings of the Society was recommendéd to the fame ‘Member who had drawn upthe former Account, who has taken Pains therein, ‘and will be foon-ready to lay his Papers before the Society, or a Committee of it. XI. To fatisfie the World a the faithful Difcharge of their Truft, and the charitable Gifts committed ‘to them, the Society have Yearly appointed for Auditors of their Receipts and Disburfements, fome of: theit Members of known Integrity’and © Skill 5 and ix appears, on their Audi- | | tors Report, dated she 31 of ‘Fanuary laf, That the So- ciety’s Receipts to that: Time, from then2éth of Fanuary | before, viz. 1710. (including what they, had /in Cafh. che Day laft mentioned), amounted to Four Thoufand Six Hun- dred Sixty One Pounds, Seven Shillings and Five Pence Half- Peny, viz. Keil : Gs oe , RES BIMEEP exn pba ge ByMonies colleéted onHerMajefty’s kt . aforefaid moft Gracious ee eM aty 03s By Rent pa nm ao 26: 04 O4 : By ‘Annual Subfcriptions of their?’ =. ~ “ Members, and Arrears thereof ¢°629- 7 «93 By Monies paid at-the Hatrance’ x g or Admiffion of new Members et By Cafual Bencfadtions wie rine 199.25. 90 By Ditto more Bh OT moms es 3 rears To which add the Monies in Cathy | the faid 26th of Fanuaryt710—§ 2314 00:07 Dif- | SED Dishurfements. And that -the Society’s Disburfe-) ments, during the fame Time, | by Payment .of Yearly Salaries to. Miflionaries, Catechifts, and] - =. School-Mafters;; to Gratuities = ' to Miflionaries, @c. by Monies fies fet Cn Expended °in° Books for them, | Boch and by Accidental Expences, a- mounted to the Sum of - fie s10% x pve the. faid 3154. of Fanuary.1711. being the Ballance of the Ac- COUR eA ag J 281507 ot _ And that there remained in a3 ¥ i | 4061.17.05}; ‘ re ne ca The faid Auditors then alfo laid before the’ So- ciety an Eftimate of the Society’s prefent. Yearly Income and Expence, oe aS | _ Yearly Income. By Yearly Rent of Lands, pur-)' chas‘d with Monies given me $8.00 00 that Purpofe— mat ee -By Annual Subferiptions of. their’ 68 eal 06 Total___.-—+—. 742 04 06 Yearly nate --Proseedlings of the Sociery, &c. ‘4 Yearly Expences, | Carre pate To Yearly Salaries to Oana Catechifts, and School-Mafters ¢1°°5 eee To Yearly Salaries of the et , tary and Meflenger—_. ee Sinee-which Report, the Society have found-fit to allow unto$ s0 oo oo their'Treafurer aYearly Salary of. Noldl aca BTS: One Os _ According to which Eftimaté; the certain Demands on the Society, or the Current Year, exceeds }1dp2 15 06 their aforefaid Yearly Income by the Sum, Of me ——n emits BF Befides, A confiderable}) — Allowance is to be -“made for Books’ and |: a eee Gratuities to Miffio- L217 @2 0¢ - narles,Catechifts,erc. hi: . which inthe laftVear | came to—___ j As. alfo for ‘the AcciL?” dental Expencés of the Officers, and 0: ther-neceflary Char-° 79 08 4% ges, which the aft Year came to J 29611 O4- eee There is befides (as appears by the faid Report) a confiderableSum of Money owing by the Society to their-Miffionaries, Catechifts, ec. (whofe Bills were not then come to Hand)-but that is not fet down here, any. moré than the Monies owing to the Society, which, it’s hopd, may anfwer that Demand. sek (pa ERAT ETE ESTES SRL AOR AEE EY Advertifement. “WHE Liturgy of the Churches:of the Prineipa- lity of Neufchatel: With .a Letter of the Learned Dr. Fablonski of the Ufefulnefs of Litur- gies: To which is added, the Form of Prayer late- “| ly introduced into the Church of Geneva. | The Hiftory of Churches in Evglamd: Wherein is fhewn the Time, Means, and Manner of Found- ing, Building, and Endowing of Churches, both Cathedral and Rural, with their Furniture and Ap- pendages. By Thomas Stavely Efq; late of the Juner- Temple. Both Sold by $ Downing in Bartholomew-Clofe near W eft-Smithfield. Sir Ifaac Newton's COROLLARIES PHILOSOPHY CHRONOLOGY, In His Own Words. Publifhed in ENGLISH. By W. Wuiston, M: 4. Sometime Pro-= feflor of the Mathematicks in the Univerfity of Cambridge. Pic Nip. 6 «N- Printed: And Sold by J. Roserts, near the Oxford-Arms in Warwick-Lane. 1729. (Price Six Pence.) (3) Sir Lfaac Newton's COROLLARIES, &%. a Orticks, third Edition in Englith 8vo, ; Printed A.D. 1721. Pag. 343,344, “ag 41 - DENSE [Cartefian] Fluid can A be of no Ufe for explaining the Phenomena of Nature: The Motions of the Planets and Co- mets being better explained without it. It ferves only to difturb and retard the Motions of thofe great Bodies, and make the Frame of Nature languith : And in the Pores of Bodies it ferves on- ly to {top the vibrating Motions of their Parts, wherein their Heat and Activity A 2 _, gonfitts, C4) confifts. And as it is of no Ufe, and hinders the Operations of Nature, and makes her | languish, fo there is no Evi- dence for its Exiftence, and therefore it ought to be rejected: And if’ it be reje ae the Hypothefes that Light con- fifis in Preflion or Motion propagated through fuch*a° Medium are tejected with it. And for rejecting fuch a Me- dium, we have the Authority of thofe, the oldeft and moft. celebrated Philolo. hers of Greece and Phenicia, who made a-Vacuwm and Atoms, and the Gravity of Atoms, the firft Principles of their Philofophy ; tacitly attributing Grayity to fome other Canfe than deaie Matter. Later Phil ofophers banifh the Confidera- tion of fuch a Caufe out of natural Phi- lofophy, feigning Hypotheles for explains ing all Things mechanically, and refer- ring other cates to Metaphyficks ; W Ack the main Bufinefs of natural Philofophy is to argue from Phanomena who. ten gning ‘Hypotheles, and to deduc eCaules from Effects, tll we come. to (3) ro the very firft Caufe, which certainly is not Mechanical; and not only to unfold the Mechanifm. of the World, but chiefly to refolve thefe and fuch like Queftions ; What is there in. Places almoft empty of Matter, and whence is it that the Sun and Planets gravitate to- wards one another, without denfe Mat- ter between them? Whence is it that Nature doth nothing in vain, and whence arifes all that Order.and Beauty which we fee in the World? To what End. are Comets, and whence is it that Planets move all one and the fame Way in Orbs concentrick, while Comets move all manner of Ways in Orbs vee ry excentrick, and. what hinders the fixed Stars from falling upon one an- other? How came the Bodies of Ani- mals to be contrived with fo much Arr, and. for what Ends were their feveral Parts? Was the Eye contrived without Skill in Opticks, and the Ear without Knowledge of Sounds? How do the Motions of the Body follow from the Will, com Will, and whence is the Inftiné in Animals? Is not the Senfory of Ani- mals that Place to which the fenfitive Subftance is prefent, and into which the fenfible Species of Things are car- ried through the Nerves and Brain, that there they may be perceived by their immediate Prefence to that Sub- {tance? And thefe Things being rightly difpatched, Does it not appear from the Phenomena that there is a Being incor- poreal, living, intelligent, omniprefent, who in infinite Space, as it were in his Senfory, fees the Things themfelves in- imately, and throughly perceives them, and comprehends them wholly by their immediate Prefence to himfelf: Of which Things the Images only carried through the Organs of Senfe into our little Senforiums, are there feen and be- held by that which in us perceives and thinks. And tho’ every true Step made in this Philofophy brings us not imme- diately to the Knowledge of the firft Caufe, yet it brings us nearer to it, and a and on that Account is to be highly 7 valued. Page 377, ec. 381, 382, By the Help of thefe Principles, all material Things feem to have been — compofed of hard and folid Particles, varioufly affociated in the firft Creation by the Counfel of an intelligent Agent. For it became him who created them to fet them in Order. And if he did fo, it’s unphilofophical to feck for any other Origin of the World, or to pre- tend that it might arife out of a Chaos by the meer Laws of Nature ; though being once formed, it may continue by thofe Laws for many Ages. For while Comets move in very excentrick Orbs in all manner of Pofitions, blind Fate could never make all the Planets move one and the fame Way in Orbs concentrick, fome inconfiderable Irregu- larities excepted, which may have rifen rom the mutual AGions of Comets and Planets upon one another, and which — . which. will cbe apt to increafe, till rhis Syftem wants Amendment. Such-a wonderfti] Uniformity in the Planetary Syftem muft be allowed the Effect of Choice. And fo muft the Uniformity ‘in the Bodies*of Animals: They having generally a right and a left Side thaped alike, and on either Side of their Bodies two Legs beliind, and either two Arms, or two Legs, or two Wings before up- on their Shoulders; and‘ between ‘thetr Shoulders a Neck, runing down into a Backbone, ‘and a Head upon it ; and inthe Head; ‘two Ears, two Eyes, a Nofe, a: Mouth, and a Tongue alike fituated “Alfo the fir! Contrivance of thofe very artificial Parts of Animals, the Eyes, Ears, Braitt, Mufcles; Heatt, Lungs, Midriff, Glands, Larynx, ‘Hands, Wings, fwimming ‘ Bladders, * natural Spectacles; and other Organs ‘of Serife and Motion, and the Inftinét of Brites and Infects, can be the Effect of ‘nothing elfé than the’ Wifdom arid ‘Skill of 4 powerful ever-living Agent, who being 7. in. (9) in all; Places, is more able by his Will to move the, Bodies within his. boundlefs uniform Senforium, and thereby to form and reform the Parts of the U- niverfe, than we are by our Will to move. the Parts of our own Bodies. And yet we are not to confider the World as the Body of God, or the feveral Parts thereof, as the Parts of God. He is an _ uniform Being, void of Organs, Mem- bers or Parts, and they are his Creatures {ubordinate to him, and fubfervient to his ‘Will; and he is no more the Soul of them, than the Soul of a Man is the Soul of ,the Species of Things carried through the Organs of Senfe into the Place of its Senfation, where it perceives them by Means of its, immediate Pre= fence, without the Intervention of any third Thing. The Organs of Senfe are not for enabling the Soul to per- ceive the Species of Things in its Sen- forium, but only for conveying them thither ; and God has no Need of fuch Organs, he being every where prefent tQ _ ( 10) to the Things themfelves. And fince Space is divifible én infinitum, and Mat- ter is not neceflarily in all Places, 1¢ may be alfo allowed that God is able to create Particles of Matter of feveral Sizes and Figures, and in feveral Pro- portions to Space, and perhaps of dif- ferent Denfities and Forces, and thereby to vary the Laws of Nature, and make Worlds of feveral Sorts in feveral Parts of the Univerfe: At leaft I fee nothing of Contradiction in all this. If Natural Philofophy in all its Parts, by purfuing this Method, fhall at length be perfected, the Bounds of moral Phi- lofophy will be alfo enlarged. For fo far as we can know by Natural Philo- fophy what is the firft’ Caute, what Power he has over us, and what Benefits we receive from him, fo far our Duty towards him, as well as that towards one another, will appear to us by the Light of Nature. And no doubt, if the Worthip of falfe Gods had not blinded the Heathens, their moral Phi- . lofophy ( 11 ) fofophy would have gone farther than to the four Cardinal Virtues ; and in- ftead of teaching the Tran{migration of Souls, and to worfhip the Sun and Moon, and dead Heroes; they would have taught us to worfhip our true Au- thor and Benefactor, as their Anceftors did under the Government of Noah and his Sons, before they corrupted themielves. Princir1a, third Edition, Printed A: D_17 26¥ Pag.'5:27 5+ 5'3'0. 420: The Planets and Comets will indeed perfevere in their Orbs by the Laws of Gravity; but they could by no Means obtain the regular Situation of thefe Orbs by thofe Laws at firft. The fix primary Planets are revolved about the Sun in Circles concentrical to the Sun, with the fame Direction of Motion, in the fame plain, very nearly, The ten Moons. [or fecondary Planets] are reyolved about the Earth, Jupiter 2, ga oe j | i / i ! i | | (12) and Saturn, in Circles concentrical to them, with the fame DireCtion of Mo- tion, in the Plains of the Orbs of thofe Planets very nearly. And all thefe re- gular Motions have not their Origin from mechanical Caufes; fince the Co- mets are freely carried in Orbs very ex- centrical, and that towards all Parts of the Heavens. By which Kind of Motion the Comets pafs very {wiftly, and very eafily through the Orbs of the Planets; and in their greateft Dif tances from the Sun, where they move more flowly and ftay longer, they are at a vaft Diftance from one another 5 and fo their AttraCtion of one another is very inconfiderable. This moft excellently contrived Sy- {tem of the Sun, and Planets, and Co- mets, could not have its Origin from any Thing elfe than from the wife Con- duct and Dominion of an intelligent and powerful Being. And in Cafe the fixed Stars be the Centers of the like Syftems, they that are formed by the like ¢ 13) like wife Condu@, muft all be fubject to the Dominion of One Being; efpe- cially while the Light of the fixed Stars is of the fame Nature with the Light of the Sun: And all thefe Syftems do mutually impart their Light to one an- other. And. left the Syftems of the fixed Stars fhould mutually fall upon one another by their Gravity, the fame Being has placed them at an immente Diftance from each other, This Being governs all Things, not as a Soul of the World, but as Lord of the Univerfé; and upon Account of | his Dominion, he is ftiled Lord God, {ue - preme over all. For the Word God is a relative Term, and has Reference: to Servants, and Deity is the Dominion: of God not (fuch as a Soul has) over a Bo- dy of his own, whichis the Notion of thofe, who make God the Soul of the World; but ( fuch as a Governor has) over Servants. The fupreme God is an eternal, infinite, abfolutely perfect Being: But a Being, how perfect fo- ever (14) ever without Dominion is not Lord God. For we fay, my God, your God, the God of Ifrael, the God of Gods, and Lord of Lords. But we do not fay, my Eternal, your Eternal, the Eternal of Ifrael, the Eternal of the Gods: We do not fay, my Infinite, (your Infinite, the Infinite of Ifrael:) We do not fay, my Perfett, (your Perfect, the Perfett of Ifrael:) For thefe Terms have no Relation to Servants. The Term God * very frequently fig- nifies Lord; but every Lord is not God. The Dominion of a {piritual Being conftitutes him God. ‘True Domi- nion, true God: Supreme Dominion, fupreme God: Imaginary Dominion, 7ma- ginary God. And from his having true Dominion it follows, that the true God is living, intelligent, and powerful; from his other Perfections it follows that he * Our Countryman Pocock deduces the Latin Word for God, Deus from the Arabick Word Du (and in the oblique Cafe D1) which fignifies Lord. And in this Senfe Princes are called Gods. Pfalm \xxxiv. 6, and Fobn xX. 45. And Mofes is called the Gad of his Brother Aaron, and the God of King Pharach, Ex. iv. 16. and vii. 1. And in’ the fame Senfe the Souls of dead Princes were called of old Gods by the Gentiles, but falfly, on Account of their Want of Dominion. ma 4 tat iS C35 ) is fupreme or moft perfett. He is Eternal and Infinite,’ Omnipotent and Omni- {cient » that is, he continues from Eter- nity to Eternity; and is prefent from Infinity to Infinity: He governs all Things, and knows all Things, which are done, or can be done, (known.) He is not Eternity and Infinity, but E- ternal and Infinite: He is not Duration and Space, but he has Duration of Ex- iftence, and is Prefent. _ He continues always, and is prefent every where, and by exifting always, and every where, he conftitutes Duration and Space, (E- ternity and Infinity.) Since every Part of Space always is, and every indivifible Moment of Duration is every where, certainly the Maker and Lord of all Things cannot be faid to be in mo Time and o Place. Every Soul that hath Per- ception at different Times, and in dif- ferent Organs of the Senfes and Mo- tions, is the fame individual Perfon. There are Parts, fucceflive in Duration, co-exifting in Space; but neither of them (16) thetn in the Perfon of a Man, of his Principle of Cogitation : And much lefs are there any in the: thinking Sub- ftance of:God. Every Man, as he is a Being that has Perception, is one and the fame Man during his whole Life, in all and-every one of the Organs of his Senfes. God is one and the fame God always, and every where. © He is Omniprefent, not by his Power only, but in his very Subffance , for Power cannot fubfift without Subftance. In him * all Things are contained and move; % This was the Opinion of the Ancients. Pythagoras in Ci- cero, De Natura Deorum. Lib. 1. Edit..Davis, Pag. 26, Pytha- goras thought God was a Mind extended. through untverfal Nature; and paffing through it. Thales, Anaxagoras. [ap. Diog. Laert.} Virgil Georg. L. 1. v.220. God pervades all Parts of the Earth, and Sea, and the high Heaven, fEneid 6. v. 721. Sc. In the firft Place a Spirit inwardly nourifhes the Heaven, and the, Earth, and _ the liquid Seas, and the fhining Globe of the Moon, and the Stars of Titan: And as a Mind infufed untiverfally, through its Parts, puts them in Motion, and qiingles it felf with. that great Body, Philo. Allegor. Lib. 1. not far from the beginning.) The whole World is not worthy to be an Habitation and Refidence for God. Since he is his owe Place, and is filled with himfélf, and fufficient to himfelf; filling and containing other Beings which are poor, and defert, and empty: While he is contained of nothing befide himfelf, being bimfelf one and all. Aratus Phenom. at the beginning.) Let us begin with Fove: Let us Men never leave off difcourfing of him: For every Concourfe of Reople, every Affembly of Mankind, the Seas alfo, and the Heavens are full of Fove. We all enjoy the Bleffings of Fove: ‘ For (me) move, but without any mutual affec- ting of each other. For God is not at allaffetted with the Motions of Bodies, neither do they find any Refiltance fost the ‘ Omnipr refence of God. . Tis: avreed on all Hands that the bee ae foul ne- ceflarily exifts ; and by the fame Necefli- ty he exifts always and every where. Whence alfo it follows, that he is all Similar, all Eye, all Ear; all Brain, all Arm, all Senfation, all Underftanding, For we ave alfo his Off-/pring. Paul, Acts xvii.27,28.) That they fhould feek the Lord, if haply they might feel afcer him, and find him ; tho he be not far from every one of us. For in him we live and move and have our Being, as certain alfo of your own Poets have faid ; For we are alfo his Off-fpring. ohn in his Gofpel, Xiv. 2-)5 In my Fathers Houfe are many Munjions. Mofes, Deut. iv. 39.) Behold the Heaven, and the Heaven of Heavens is the Lords thy God ; the Earth alfo with all that therein is, x. 14. Know therefore this Day, and confider it in thine Heart, that the Lord be ts God, in Heaven above, and in the Earth beneath, there is none elfe. David Pfal. cxxxix. 7, 8.) Whither fhall I go from thy Spirit, or whither fhall I flee from thy Prefence? If I afcend up into Heaven thou ars there, If I make my Bed in Hell, behold thou art there. Solomon 1 Kings viii. 27.) Will God indeed dwell on the Earth; Behold the Heaven, and Heaven of Heavens caknet contain thee ? how much lefs this Houfe which I have builded? Job xxii, 12.) Is hot God in the Height of Heaven? Jeremiah the Frophet xxiii. 23, 24.) dm I a God at Hand, faith the Lord, and not a God ofar off ? Can any hide himfelf in fetret Places, that I {hall not fee bim faith the Lord? Do not 1 fill Heaven and Earth faith the Lord? Now the Idolaters pretended, that the Sun, the Moon, and the Stars, the Souls of Men, and other Parts of the World were Parts of the f{upreme God ; and were therefore to be worfhip- ped ; but falfely. € all + Oka all active Power: But this not after a human Manner, not after a corporeal Manner, but after a Manner wholly unknown to us. Asa blind Man, has no Idea of Colours, fo have we no Notion of the Ways by which the moft wife God perceives and underftands all Things. He is intirely without all Bo- dy or Bodily Figure; and therefore can neither be feen, nor heard, nor touch- ed; neither ought he to be worthipped under the Reprefentation of any corpo- real Thing. We have Ideas of his Af- tributes ; but we do not at all know what the Subflance of any Thing 1s. All that we fee of Bodies is their Fi- ures and Colours: We hear only their Sounds, we touch only their outward Surfaces, we {mell only their Scents, and, rafte [only] their Savors. We know ‘not their inward Subftances by any Senfe or any reflex AC; and much lefs have we any Idea of the Subftance of God. We know him only by his Properties and Attributes, and by his moft wife and exquifite ( #9 ) exquifite Structures of Things, and by final Caufes, and we admire him for his PerfeCtions : But we reverence and wor- fhip him upon Account of his Dominion, for we worthip him as his Servants : For God without Dominion, Providence, and final Caufes, is nothing elfe but Fate and Nature. No Variation of Things arifes from a blind metaphyfical Necef- fity, which certainly is the fame always and every Where. The intire Difference of created Beings in different Times and Places could only arife from the Ideas and Will ofa Being that exifts neceffarj- ly. God is indeed faid to fee, and hear, and {fpeak, and laugh, and love, and hate, and defire, and give, and take, and rejoice, and be angry, and fight, and build, and rear, and frame: But {till by Way of Allegory: For all Difcourle of God is taken from what we fee in human Affairs by a kind of Refemblance, which is in fome Meafure real, but cer- tainly imperfet?. And thus much con- cerning God, to Difcourle of whom | C2 from ( 20 ) from the Appearances of Nature doth certainly belong to Natural Philofopby. I have hitherto explained the Pheno- mena of the Heavens, and of our Sea by the Power of Gravity: But | have not yet afligned the Caufe of Gravity. Certainly this Power arifes from fome ‘Caufe which penetrates to the Centers of the Sun and Planets, without the Di- minution of its Virtue: And which acts not according to the Quantity of the Surfaces of the Particles upon which it aéts (as mechanical Caufes ufe to do) but according to the Quantity of the folid Matter: And whole Action is ex- fo as ever to decreafe in the duplicate Proportion of thofe Diftances. Gravity towards the Sun is compounded of the Gravities towards every fingle Particle in the Sun, and as it recedes from the Sun decreafes accurately in that duplicate Pro- portion of the Diftances, as far as the Orb of Saturn, as is manifeft from the refting of the Aphelia of the Planets ; and | as (21 ) as far as the utmoft Aphelia of the Co- mets, in Cafe thofe Aphelia reft. But the Caufe of thefe Properties of Gravity I have not been able to draw from the Phenomena: And I do not make Hy- othefes. For whatfoever is not drawn from the Phenomena is to be called an Hypothefis. And Hypothefes, whether they be Metaphyfical, or Phyfical, or of Occult Qualities, or Mechanical, have no Place in Experimental Philofophy. Parallel Claufes out of Mr. Cotes’s Preface to the fecond Edition of SirIsaac NEwtTon’s Principia, printed A. D. 1713. 4to. a little before the End. Some will fay, That the Conftitution ef the World is not derived from the Will of God, but from a certain Necef- fity of Nature. Sothen we mutt at laft fall among the fordid Dregs of the moft impure Part of Mankind. Thefe are they who dream that all Things are go: yerned by Fate, not by Providence ; and that i ( 22 ) that tehatedy by Neceflity of Nature has exifted always and every where, and is infinite and eternal. For certain this World, which is diver- fified by a moft beautiful Variety of its Figures and Motions, could not at all be derived from any other Origin than from the free Will of God, who ex- ercifesa Le aan and governing Power over all Things. From this Fountain therefore do flow all thofe which we call Laws of Nature. In which for certain there appear many Footlteps of the moft confummate Wifdom, but none of Neceffity. Thefe Laws therefore are to bé drawn not from uncertain Con- jectures, but from Obfervation and Ex- perience. He: who is confident that he can difcover the Principles of Natural Philofophy, and the Laws of the World by the Force of his own Mind, and the internal Light of his Reafon alone, mutt either determine the World to have ex ifted of Neceflity, and that the Laws he propoles follow from the fame Neceflity ; or ( 33) or if the Order of Nature be ordained by the Will of God, that he, poor Wretch as he is, can throughly tell which is the be? Conttitution. All found and true Philofophy is founded in the Pheno- mena of the World; which if they by Force lead us, whether we will or no, to thofe Principles wherein the moft excel- lent Contrivance and fupreme Dominion of a moft wife and moft powerful Be- ing are vifible, thofe Principles will not therefore deferve to be rejected, becaufe they are not likely pethaps to be agree- able to fome Men. Let thefe Men call what difpleafes them either Miracles, or Occult Qualities. However, Names malicioufly given are not to be imputed as a Fault to the Syftem it €If, Unle& they will after all confefs, that truly Phi- lofophy ought to be founded im Atheifin. But Philofophy is not to be confounded on Account of thefe Men, fince the Order of Nature cannot be changed. This moft excellent Method of Philofo- phy therefore, which is founded upon Experie C20) Expefiments and Obfervations, will ob- tain with equal and impartial Judges. - We may now therefore take a nearer View of Nature in her Glory, and con- template her in amoift entertaining Man- ner: And withal more zealoufly than ever pay our Worthip and Veneration to the Creator arid Lord of the Univerfe ; which is the principal Advantage of Phi- lofophy. He mutt be blind who, from the moft excellent and moft wife Stru« ture of the Creatures, does not prefent- ly fee the infinite Wildom and Goodnefs of their Creator: And he muft be mad who will not own-thofe Attributes. . Sir Isaac Newron’s excellent Principles will remain a moft certain Defence a- caintt the Infults of Atheifts. Nor in- deed can we take more fuccefsful Wea- pons from any other Quiver than from it. | N. B. Since Mr. Cotes here calls the Deniers of the Exiftence and Provi+ dence of God, the fordid Dregs of the moft impure Part of Mankind, and jultly cites (25) cites Dr. Bentley's Boyle's Lectures as in- tirely confirming his Sentiments of the Confequences of Sir IsAac NEw- ToN’s Philofophy againft them; it may not be amifs to conclude with that famous Saying of Hierocles, which the fame Dr. Bentley has amended and refto- red to its original Purity, “Hd Ted0c- Tlopyyg Adyma. Oux eo1 Tpovora* Oude Ticpyng Asya. Happinefs confifts in Pleafure : That is the Notion of a Strumpet. There is no Providence: The very Strumpets do not fay fo. Sir Isaac Ng&wron’s Corollaries from his Chronology; Pag. 186. — 190. in his own WorpDs. \ LL Mankind lived together in Chaldea under the Government of Noah and his Sons, until the Days of Peleg: So long they were of one Lan- guage, one Society, and one Religion: And tlien they divided the Earth, being D perhaps (126 perhaps difturbed by the Rebellion of Nimrod, and forced to leave off buildin the Tower of Babel: And from thence they fj read themfelves into the feveral Countries which fell to their Shares, car- rying along with them the Laws, Cuf- toms and Religion, under which they had ’till thofe Days been educated and governed, by Noah, and his Sons and Grandfons: And thefe Laws were hand- ed down to Abraham, Melchizedek, and Fob, and their Contemporaries, and for: fome Time were obferved by the Judges of the Eaftern Countries: So ‘fob * tells us, that Adultery was an heinous Crime, yea an Iniquity to be punifeed by the “Fudges : And of Idolatry he t faith, If I beheld the Sun when it feined, or the Moon walking in Brightnefs, and my Heart hath been fecretly inticed, or my Mouth hath kiffed my Hand, this alfo were an Iniquity to be punifoed by the “fudge: for I foould have denied the God that is above: And there being no Difpute between Fob and * Job xxxi. 11, t Job xxxi. 26, his ¢€ » his Friends about thefe Matters, it may be prefumed that they alfo with their Countrymen were of the fame Reli- gion. Melchizedek was a Priett of the moft high God, and Abraham voluntari- ly paid Tythes to him; which he would {carce have done had they not been of one and the fame Religion. The firft Inhabitants of the Land of Canaan feem alfo to have been originally cf the fame Religion, and to have continued in it till the Death of Noah, and the Days of Abraham; for “ferufalem was antiently * called Febus, and its People Febufites, and Melchizedek was their Prieft and King: Thefe Nations revolted therefore after the Days of Melchizedek to the Wor- thip of falfe Gods; as did alfo the Pot terity of /fmael, Efau, Moab, Ammon, and that ef Abraham by Keturah: And the Ifraelites themfelves were very apt to revolt: And one Reafon why Terah went from Ur of the Chaldees, ta Haran inhis Way to the Land of Canaan; and *y Chrons xi. 45 5. Judg. i. 21, 3 Sam. v. 6. D 2 why ( 28 ) why Abrabam afterward left Haran, and went into the Land of Canaan, might be to avoid the Worthip of falfe Gods, which in their Days began in Chaldea, and {pread every Way from thence; but did not yet reach into the Land of Cana- an. Several of the Laws and Precepts in which this primitive Religion confifted are mentioned in the Book of ‘Fob, Chap. i. ver. 5. and Chap. xxxi. v7. Not to blafpheme God, nor to worfhip the Sun or Moon, nor to kill, nor fleal, nor to commit Adultery, nor truft in Riches, nor oppre(s the poor or fatherlefs, nor cur fe your Enemies, nor vejotce at their Misfor- tunes: But to be friendly, and hofpitable and merciful, and to relieve the poor and needy, and to fet up Judges. This was the Morality and Religion of the farft Ages, ftill called by the Jews, the Precepts _ of the Sons of Noah: This was the Reli- gion of M ofes and the Prophets, compre- hendedin the two great Commandments, of loving the Lord our God with all our Heart and Soul and Mind, and our Neigh- hour ( 29 ) bour as our felves: This was the Reli- gion enjoined by Mojfes to the uncircum- cifed Stranger within the Gates of Ifrael, as well as to the Ifraelites: And this is the primitive Religion of both Feaws and Chriffians, and ought to be the ftand- ing Religion of all Nations, it bein for the Honour of God, and Good of Mankind: And Mofes adds the Precept of being merciful even to brute Beafts, fo as not to fuck out their Blood, nor to cut off their Flefh alive with the Blood in it, nor to kill them for the Sake of their Bload, nor to flrangle them, but in killing them for Food, to let out their Blood and Spill it upon the Ground, Gen. ix. 4, and Levit. XVii. 12, 13. This Law was ancienter than the Days of Mofes, being given to Noah and his Sons long before the Days of Abraham: And therefore when the — Apoftles and Elders in the Council ar Ferufalem declared that the Gentiles were not obliged to be circumcifed and keep the Law of Mofes, they excepted this Law of abjfaining from Blood, and Things firangled, (39) frrangled, as being an earlier Law of God, impofed not on the Sons of Abraham only, but on all Nations, while they lived together in Shinar under the Domi- nion of Noah: And of the fame kind is the Law of abffaining from Meats offered toldols or falfe Gods, and from Fornication. So then, the believing that the World was framed by one fupreme God, and is govern- ed by him; and the loving and wor frip- ping him, and honouring our Parents, and loving our Neighbour as our felves, and being merciful even to brute Beafts, is the oldeft of all Religions. NV. B. Tho’ Sir Isaac Newton adds, ‘© That the Original of Letters, «¢ Agriculture, Navigation, Mullick, « Arts and Sciences, Metals, Smiths and «© Carpenters, Towns and Houles, was «¢ not older in Europe than the Days of « Eli, Samuel and David; and before « thofe Days the Earth was thinly peo- «bled and overgrown with Woods,” which very late Chronology I no Way {¥ 7 =) Agree a apree tos Yet do I fully agree, that this was the State of Things but fo few Cen- turies earlier, that we may juftly conclude with him, “ Mankind could not be «* much older than is reprefented in «© Scripture,” May 1. 1728, WILLIAM WHISTON. FUE NAGE s, Lat 8 7 NS TENBIEN TE ES ENES 2633 SB SOA TA NT, SOS 2 SORSOR A TURUR! Masia aera Uaroneo sO asOaee A N ADVERTISEMENT. INCE no Duty of the Paftoral OF fice has been half fo much urg’d by all the Authority we have, both Ec- clefiaftical and Civil, by Rubrick, Canon, Royal Injunttions, Archiepifcopal Miffives, and Epifcopal Charges, as Catechetical Inftruction on Sundays in the Afternoon has been, the Omiffion thereof fecms in- excufable, by thofe efpecially, who have not the Pretence of Afternoon Sermons, as joftling out that more Profitable In- ftruGion of a Catechetieal Courfe of Do€irine, to alledge in Excufe; and who yet Content themfelves with Kedd= ing barely the Pra yers, or Evening A Service, Se nk es aS Bg = ig i a ts es ond 2 - Seen Sn a a here Renna a et SR ORR eed RG IC Me RES Me rR IS ep ee { 2] Service, every Lord’s Day in the After noon: To which alone the Tenth Part of the People will not be perfuaded toRe- fort; and the Reft, for the moft Part, (pend the Sacred Day: in Idlenefs, or what is worle; and that for want of "Dotirine, Reproof, Exhortation, Infiruction in Righ- jeoufne(s, drawn from the In{pird Scrip- LUk eh ee vit Too ‘great a Part of the Parochial Clergy, 1 Ras True, through the Meannels, of their Income, have this to plead in their Excufe, vz. Their utter Inability to fur- nith themlelves with the Neceffary Books, to enable them to go through fuch a Full and Regular InfiruGtion, as this Method would oblige them to. And: furely too juft a Plea this is to’be lighted ; for cer- tainly it will be found a much more diffi- “cult Matter to go through a-whole Body of Divinity,’ treating upon all the cub- jects, both Dos:zzal and Moral, neceflary ' to be Known, “Belreved, atid Preti'ed, in order to Salvation, oh I: Ponkequently to be get led and ereared upon by the | Minifier ; ey ie Minifter; and this too as they lie in a Natural Order, and well connected to- gether, than it. is to pick and chufe the Subje& to be fpoke to: Falling over, Ay, and ‘for ever being Silent in many Points of the greateft Importance, and yet of no {mall Difficulty, whether Ar- ticles of Faith neceflary to be Explain’d and Prov’d, or Duties of the Chriftian Life, requiring not a little Infight in Morality “and Cafuiftry, to be rightly and clearly Stated.” And now, both to Aqit the better difpofed among the Parochial Minifters in the Meanly-endow'd Cures, and by their Miniftry to convey the due Mea- . fures of Chriftian Kuowledge and Obedi- ence to the Inftruétren and Edification of the People, it is, that the Curators of e Parochial Librari 1eS da Endeavour to {up-_ ply fuch as fhall thew. their Willingnefs to make Ufe. of fach Means to the Pur- ofes aforefaid; i.e. to provide fome at leaft of the fmall Colle@tion of Books following, as Helps to carry ona full 2 and [4] j and Regular Courle of Inftru@ion, both Catechetical and Concionatory, mottly up- on the Plan of the Church - Catechiim ; and that join’d to the Evening Service, puriuant to the Authoriiies hereunto an- next, fo earneftly Enjoining and Recom- mending the fame, to be ca ried on by a ~Catechetical Expofition, eiher by Lec- ture, Serizoa, or otherwile, for at leaft Hialf an Hour, befides what may be {pent in Hearing the ¢ hildren and Youth Yepeating their Catechifm. | : Coufiztutions and Canons Eccleft- aftical, agreed upon in the Year 1603. “ LUX, [* VER ¥ Parfon, Vicar, or Curate, upon fe ‘ &. every Sunday and Holy-day before E- “ vening Prayer, fhall, for Half an Hour, or more, “Examine and Infirué the Youth and Ignorant “ Perfons of bis Parith, inthe Ten Commandments, “ the Ar icles of the Belief, and jn the Lord’s “ Prayer: And fhall diligently hear, Infru# and * ‘Teach them the Catechifm fet forth in the Book of Common-Prayer. And all Fathers, Mothers, - , me OS Matters ag © Mafters and Miftreffes, fhall call their Chile “ dren, Servants and Apprentices, which have “ not learned their Catechifm, to come to the * Church at the Time appointed, obediently to “ hear and to be ordered by the Minifter, untj} * they have learned the fame, ee Injunttions by Queen Elizabeth, in the Tear 1603. : §, 44. Item, “ Every Parfon, Vicar, and Cu- “ rate, fhall upon every Holy-day, and every fe- “ cond Sunday in the Year, hear and infrud all * the Youth of the Parifh, for half an Honr at “ the leaft, before Evening Prayer, in the Ten * Commandments, the Articles of the Belief; *‘ and in the Lord’s Prayer, and diligently exa- “ mine them, and teach the Catechifm fet forth * in the Book of Publick Prayer, : King James, his Letter of Direttions to. the Lord Arch-bifhop of Canterbury, ize the Year 1622. | —— “ That thofe Preachers be moft encouraged “ and approved of, who {pend their Afternoon’s “ Fyercife m the Examination of Children in “ their Catechifms, and in the expounding of the “ feveral Points and Heads of the Catechifm, which “ is the moft ancient and laudable Cuftom of ** Teaching in the Church of England. T he 6) The now nientioned Arch-bifbop of Cantera bury;) bis Letter thereupon, written ta the Arch-bifbop of York. “ So far are thefe DireCtions from abating, that “his Majefty doth é\peét at our Hands, that it “ fhould increase the Number of Sermons, by re- “newing upon. every Sunday in the Afternoon, mall, Parith-Churches throughout he Kingdom, that,,Primitive: aud moft. Profitable. Expofition of the Catechilm, wherewith the,People, yea _ veryChildren, may be timely feafoned and in- “ ftructed.in all the Heads of the Chriftian Rel gion: ..\ Che which kind of Teaching (to, our a* “ mendment be it {poken) is more diligently; obs “ ferved in all the Reformed Churches. of Europe} * than of late it has been heresin, Englayd. I find “ his Majefty much moved with this Negleét, “ and refolved (if we that are his Bifhops do not “ fee ayReformation hereof, which.I truft. we fhall) to recommend it to the Care of the Civil : Masiltrate. | 8, Be By the foregoing Authorities ic plainly appears, that befides Evening« Prayer; there ought to be infiruction given to the People. and Youth of the Parifh. every Sunday in the Afcernoon ; and’ that de- in'd he Subjedt M V1 termm a as to the cose ather, Wiz. ‘ the Leu the Church-Catechifm ; but not as té the Manner, whether by. Expofition, in Lee- tures or otherwile, on the Words of the Catechilm, or by Serwons on fuitable Texts of Scripture; nor yet as to the Plade, either from Desk or Pulpit, both one and the other being left to Diferetion, Both furely would do. beft, for the People, whole Minds are fo. much taken up, in their Secular Affairs, are not fo quick of Apprehenfion of Things Spiritual, as not to require Line upon Line, and Precept upon Frecept, according to the Prophet, Ja. 53. to be given them, before they can be brought duly to ‘underftand ‘thefe Things, though infinitely of the ereatelt | Importance to them. . And that the Means, on the Part of the Minifter, even in the, Meancft-endow’d. Cures, may not be wanting, the Supply of Books immediately following, is at the Service of fuch as will ule them to the Purpofes intended. Thefe, though but Part, or about one Half of the moft Diminutive Sett of ; Books ae Books propos’d, as a Parochial Library even in Embrio, will be fufficient to make a Tryal, whether the Provifion will be made Ute of to the Purpofes intend- ed, that is, Firft, To provide for the more Religious Obfervation of the Lord’s Day, by adding a Catechetical Inftrue- tion to the Evening Service, as is with fo much Inftance, as may be feen above, required by Authority. Secondly, By eatrying on fuch Inftruction in a Regulat Courle, or continu’d Series of Expofi- tion, either by Lecture or Sermon, or Both, - _ according as towards Both the fucceed- _ ing Helps are afforded... And’as to what farther Affiftances may follow towards Compleating a Regular Library, i may be fufficient to intimate the Intentions of the Curators, in the Words of our Sa- viour, To hin that bath fhall be given, and nothing more Reafonable than that, Habenti, vel utentr, dabitur. GH A Pa’ jut a), NSE ° mR £2, 0 (EXO S ey PS) RS Rd De iy A Ay Va y)) SY} / J) = NY Pe CZ As I Rds Of Rabricks, Canons,’ Royal In- Sema Ss junctions, and Archiepi[copal Mi: fives; whereby may be feen under what ftri&t Obligations our Parochial Clergy are, by virtue thereof, not only to Catechize the Youth of their Parifhes every Lord’s-Day in the After- noon, but to Expound the fame after. the fe- cond Leffon, in the Audience of the People, as what would be equally Neceflary for Their Inftru@ion and Edification alfo.. And it feems difficult to account whence it proceeds, thar though the Parochial Clergy throughout the Kingdom, were never fince the Reformation, in other Refpects, more Conformable than of late Years, “and at this Day to the Liturgy oi our Church; Never'did profels greater B Regards eres sed SF eas sires i , , 4 ( q sad il The Introduétion. Regards to the Order of Bifhops, as of Di- vine Inftitution, nor call’d upon’ them low- der for their Enforcements. of the Cavons and other Injunétions: Yet This fo Hffential a Part of Chriftian Inftitution, This Inftru&tion of Primary Inftitution to the Salvation of Souls, fhould at laft become fo Univerfally negleét- ed as now it is. But however unaccountable fuch Neglect may be in the well-endowed Cures, where the Incomes are fo Confiderable, as to enable the refpeétive Incumbents, to furnifh them- felves or Curates with neceflary Books ; and that with great Variety, whereby they may be enabled to compofe fuitable Leftures of their own, tobe delivered to their Carechu- mens, inthe Audience of the People, to the Inftruétion of both in the Principles of Reli- gion; Yet as to many Thoufands of Poor Cures, (as Thoufands, I fear there are, and will continue to be for half a Century at leaft, notwithftanding the yearly’ Augmenta- tion by the Royal Bounty, and the noble Mu- nificence of others) it feems equally unac- countable, how the Minifters in fuch Mean- ly-endow’d Cures from 10 to 30/. per Aunum , fhould be able to difcharge their Duty of Expounding the Church Catechifm, as enjoin’d by Canon, Royal Injunttions, and Epif{copal Charges, or to difperfe {maller Pieces among the People. Upon thefe Confiderations it is that a few Worthy Perfons, as among others they are : oo fee glee eal ZaeenOus § The Introduction... _ itt Zealous to promote the Glory of God, and the Salvation of Peoples Souls, by contribut- ing their Advice and Affliftance towards e- recting of Charity Schools, and diftributing of Pious and Pra&tical Books among the People ; So in an efpecial Manner, are concern’d with refpect to both thofe Ends, for the Ufeful- nefs and Efteem of the Order of the Clergy, whofe Lips, by Divine Appointment, Mal. ii. 7. — ~fbould preferve Knowledge, and from whom they (the People) fhould feek the Law at their Mouth, for that they are the Meffengers of the Lord of oft! Andas to thefe Perfons it isto be confider’d that whilft fo much Pious Care is taken to im- prove the Minds of even the Meaneft of the Laity; if fome Care is not taken, that the Meaner at leaft of the Clergy fhall be pro- vided of Neceflary Books, They will fink lower into Contempt, as the other grow more Knowing; and thereby the Order of Divine Appointment will alfo be inverted, which will tend greatly to Impiety and Irreligion in the Iffue. Therefore that the former,however in itfelf an excellent Species of Charity, may not indirectly tend to the' depreciating both the Minifters and Miniffries of Religion, to which there appears too general a Difpofition ; They think it as Seafonable in the prefent Cir- cum{tances of Things, as in itfelf it is equal- ly Pious, to take Care for the Improvement alfo of the Minifters of Religion in Divine Khowledge, at leaft. pari pallu, with others of 4 diferent Denomination, ~ Ba Bug ee en ye Vi The. Iutroduion. But. efpecially they think it Seafonable, if it were in their Power, to provide for the Uni- verfal Ufe of Carechetical Injtruction in every Cure of the Kingdom, upon the fcore of that general Defection to Infidelity of late Years, hideoufly encreafing through all Ranks and Degrees of Men amtong us. The rife of this” in the Opinion of fome, among other Caufes, is to be imputed to the almoft total Difufe of Catechifing the Youth in our greater Schools, which fend young Men to the Uni- verfities. This Catechettcal Inftruction was for- merly as generally practifed therein, as now -negleéted , and for this End, Dean Nowels ex- cellent Catechifm, written by himfelf in the pure(t. Latin, and afterwards .rendered by a very great Man, Dr. Whitacre, into Greek ; was by Royal Injunétion ordered to be uled, and was ufed accordingly, not only in St. | Pauls, but in other Schools. But now alas! neither in our Schools, nor our Parifhes (and 1 with IT may not add our Univerfities) 1s Ly = g e fcarcely any Expofition of our Catechifm, or Reading of Tracts upon the Plan of it, to be eard of. Alas! in our Schools the prime Youth of the Nation are Taught nothing with fo ‘much Diligence, as mere Heathenifm, with- out adminiltring the’ neceflary Antidote of Chriftian Do&rine. And fince. many of the Youth there Educated, being Perfons of Qua- lity, alter their Courte of Education, come at length. to refide in our Parifhes, and infect the People with their Impious, z | well The. Lasvodattion. aa well as Vitious Converfation, it is not to be wondered, (the People, for want of Catecheri- cal Inftruction, having imbib’d no Principles themfelves) that Infidelity prevails fo faft a- mong all Ranks of Men, from the Higheft to the Lowelt, throughout the Nation. Whether ever we are to hope, fince Hyz- man Literature is become the Idol of the Li- teratt, to have Catechettcal Inftruction reviv’d in our Schools and elfewhere ; I am not with- out fome Melancholy Apprehenfion: But then the more that Infidel Principles advance, the more furely it concerns the Parochial Cler- gy, to whom is committed more immediate- ' ly the Cure of Souls, to exert themfelves ia Inftru€ting the Youth, fo as to be able to re- fit the Gainfayings of ungodly Men; Azd to be ready always to give an Anfwer to every Mam that asketh them a Reafon of the Hope that is in them, with Meeknefs and Reverence, x Pet. iii. 15. It is commonly faid in Excufe of the Omifs fion of Catechetical Inftitution in our Churches, if any Hxcufe could be made for it; that Af- ternoon Sermons have quite thruft out the more Profitable Exercife of Catechifing; And as much as I prefer Catechetical Inftruction be- fore all other, I could heartily wifh that fo much could be juftly alledged to excufe the Omiffion; for then the Bulk of the People would, in fome tolerable Meafure, keep Holy the Sabbath Day, and not {pend the, Afternoon, as nine Parts in Ten, itis to be fear’d, do very Prophanely, in meer Idlenefs at beft, if not ER = eS BBE on aes =e a ee - vi The ILniroduction. not in Drunkennefs ; being not to be per- fuaded to come to Church where there is no Inftru&tion by Sermon or Catechifing, join’d to Prayer: And this almoft in Nine Parifhes for Onethroughout the Kingdom; wherethere is nothing of that Preaching in the After- noon, which feems to be complain’d of, and that no where lefs than under the Cognizanc of fuch as feem not to relifh Afternoon. Ser- mons. | But alas, I cannot fee any the leaft Con- trariety or Incompatiblenefs in thefe two Ex- ercifes, that one {hould joftle out the other 3 or why one fhould not be included in the o- ther. The Injunctions of Queen Elizabeth and King James feem to infinuate, that there fhould be a Catechetical Expofition (whether by Sermon or Lefture, and whether from Desk or Pulpit is left to Difcretion) every Afternoon, for at leaft Half an Hour, the u- fual Length. of many Sermons; befides the Hearing of the Catechumens recite the Ca- techifm. And there isan Archiepifcopal Mif- five feconding the latter Injunction, which re- commends fuch a Courfe of Preaching through- out the Year, upon the Materza Catechetica, as what his then Grace moft candidly recom- nended, as usd in all the Proteftant Churches Abroad, and fo us’d to this Day, as far as F can learn. And as any Regular Courfe or Se- rics of Inftru€tion by Sermons, through the whole Syftem of Chriltian Doctrine, both Catechetical and Concionatory, will, I am perfuaded The Iutreduittion, — vii perfuaded, tend, with vat Advantages, toa clear Apprehenfion of What the People foall do. to be faved, above what they fhall ever attain. to by unconnected Difcourfes, without Cohe- rence with, or Dependance one upon another ; Why fhould not the Subject-matter of our Church-Catechifm, fo infinitely Preferable to all other Schemes of that Kind, be the Syé- fératum of the Afternoon Sermons, and then there would be no joftling out of a Catache- tical Inftitution to make Room for Sermons, but both would 80 On Amicably, Hand in Hand? Such a Method of Preaching has been Excellently chalk’d out through the whole Catechifm, by two-of our Modern Divines now Living; and with Sreater Amplification by others upon the Several Parts, fome have ing Written upon one whole Branch, others upon other whole Branches of the Catechifm ; fome upon the Renunciation, others on the Creed, others on the Lora?s Prayer, others on the Sacraments; and I {hall ever preter one Volume of Regular well connefted Difcourfes, to many more of Mifcellaneous ones, be they never fo well handled, and though by Au- thors of greate{t Popularity and Vogue. For which Reafon {fo little is to be found of un- conneéted Sermons in thefe Primordia, tho? in the more enlarg’d Schemes they will find a- Place, though fore’d as it were into Order, and there bid to keep their Polt, and not in- terpofe without being call’d for, to interupt Our Regular Scheme of Paftoral Inftruéction. Well 5 . State Sea a ee ae eS Pie are Rae Se ae eee ie onan ey aa Presa = Sere ‘Vill The Introductzon. Well; but fhould there’ be an Afternoon’s Sermon, How is it Poffible? How tew have Strength both of Body and Miad, to go on with a diferent Expofition alfo, in the Cate- ~chetical Exercife of the Children, or Youth, after the Second Leffon? And it being indeed forthe moft Part Impracticable, as well with tefpe& to the Bodily Strength of a Clergy- man, as to, his mental Capacities to compole Weekly Two Sermons, and moreover to com- pofe and deliver a Catechetical Inftruction in the fame Day; and it being ever found Ne- ceffary to the Execution of any Inftitutions, both Civil and Ecclefiaftical, not barely to Command them, but to render them as Praéticable alfo as Poffible, (and furely the more Praéticable any Unfticutions are rendred, they are ever found to be the better Execut- ed) it is highly Requifite fome Expedient fhould be found to render the whole Cateche- tical Exercife as well Ea/y to the Miniter, and indeed to both Catechift and Catechumen, as Profitable to the Latter, and to all the Peo- le. This has been maturely confidered, and rry’d with Happy Succefs, where our Libraries have been beftow’d on that Condition, to the filling the Congregation on Sunday Afternoons, . where rarely any would come to Church meerly to the Prayers; and it is therefore hop’d, that ~ the fame Expedient for difcharging a Duty fo ftricttly enjoin’d by Cazons and Injunctions, as one Principal Parc of the Paftoral Ofice, will be approv’d of, and follow’d by others. The The [ntrodudtion, 1X The Expedient is that the Minifter, efpecially he that Preaches twicea Day, fhould only Pri- vately Prepare half a Dozen, or moreif he can, and the more the better, to read Audibly and’ Diftin@ly an Expofition, fuch as our Arch- bifhops, upon the Catechifm, putting them to read, one the Queftions, the other the’ An- {wers; and being thus well prepared in his Private Dealings with them in the Veftry, or Chancel of his Church, before or after He vening Servicé, that he fhould perfuade them, which will be no hard Matter for him to do, to {tand forth in’ the Ifle, after the Second Leffon, dire@ing one to read the Queliion, the other the Anfwer, in the Audience Or the whole Congregation. - This Method of Catechifing is not indeed prefcrib’d by Publick Authority, nor yet is any other; but the Catechifing in General is the Thing Commanded, and it is left to the Difcretion of every Minifter to chufe what Method he'likes beft; And if this Thould be found the moft Praticable by a Minifter who Preaches twice a Day, and by the Catechu: mens alfo, who will be in this Way exempc- ed from the hard Task of getting an Expofi- tion by Heart; and if equally Inftru@ive to the whole Congregation, as Undeniably ir: will be, as if got Memoriter, Why fhould not this Method be chofen Preferably to any other lefs Practicable, and perhaps not fo Edi- tying? Not that bam fo wedded to this pars ticular Method; as not to like others: And : NG among i peers = : wise ea aie alice ee Sesh See gS ES = Ee as ee The Introduction. — - among many which are taken up, fome by one, fome different Methods by others: That of the Reverend Author’ of an Hxpofition, fty?'d, Az Exafy Method of Inftructing Youth in the Principles and Prattice of Chriftian Religion, for the better Underftanding the Church-Catecht[m. It feems to me to be a very good one, as it appears the beft to fatisfy the Minilter, whe- ther the Catechumens do Profit, or how far, by the Catechetical Exercife ; and may be with great Advantage proceeded upon, after the former Courfe has been gone through, of al- ‘ternately Reading one the Queftion, the other the Anfwer. "Thus we have endeavoured to remove the Difficulties that Occur in going through a conftant Courfe of Catechetical Inftruction, both by Preaching, and inthe Catechization of the Youth, by propofing fuch Methods as ap- ear molt Pratticable. But the Grand Difficulty will be to pro- vide the Means for the Poorer Clergy in the Meanly-endow’d Cures, from Ten, to Thir- ty or Forty Pounds a Year, to go through fuch a Courfe of inftruCtion, both Carechets- cal and Concionatory, as feems to be required by Authority. And furely to enjoin fuch an Arduous Performance Aathoritatively by Law, and to enforce the fame. by Vificatorial Charges, without Providing for, or Projecting the Means, looks too much like Commanding the Tale of Brick to be delivered, without Allowing or Providing Materials to Make, or to The fh introduction: Xi to Burn them. So that any Probable and Practicable Scheme of providing fuch Means, | might reafonably befpeak the Favour of thofe towards it, whofe Place it isto Enjoin, or En- force the Duty; efpecially when it is to ren- der it Praéticable by thofe who cannot other- wife be fuppos’d Capable to difcharge it. | Surely if the Weight of the Pajforal Care were throughly Underftood; by reading and ruminating upon one or more Traéts written upon it (of which Sort I take that admira- ble Tra&t of Evafmus’s Ecclefiaftes, to be the beft that ever. was compos’d upon the Sub- ject.) If this or any of the like Nature were well confidered, by even thofe who accumu- late Ecclefiaftical Prefermens; They, as well as Other Paftors of Parifhes, able to buy but , a few Books neceffary for the Purpofe of Ca- techetical Inftruction, would furnilh ‘Themfelves or Curates with fuch Means of Inftru@ion: But alas! as to the Poorer Cures above-men- tioned, it is morally Impoffible that they fhould furnifh themfelves with Books, fuffi- cient either for their own Ufe, or the Edifi- cation of their People, who fcarcely have Day-Labourers Wages to fupply themfelves, (and perhaps a Family) with Bread to eat! © . And therefore, to help Them out as far as tis Poffibleto be done, by Contrivance and Ap- plication, is the prefent Care of fome few zeal- oully Affe&ted to the Honour of God, the Salvation of Souls, and to the Order of the C 2 Clergy, Sas aa" ‘ ny a Heli * - a : AN : zi; Be)! yi Y ‘ae / oa tit fe Hg Heart Hite uth 1 | ie hie) hs aaa | eS IP Hath 2 im il f i ie Bait “Mi bli 4 i sii Lhe Introduction. Clergy, for the Sake of both. And the Con- hvhee ist | Fivft, To begin with laying the Foundation, always indeed, according to a Revalar Scheme, bur with as few Books as Poffible to Aniwer all the Parts of Neceflary Inftru@tion. ‘This. to extend the Provifion to more Cures of Souls, and the better to Hncourage Benefaftors to fa- vour the Delign, who will be the more inclin’d to give theit “A fiiltance, vhen ee fhall find how, with a very {mall Sum, they may be the Happy Inftruments of conveying Saving Knowledge to Multitudes of People; even by a Benefadiion but of Five Pounds, to the In- firuction of Five Hundred Souls; of Fifty Pounds, of Ten Thoufand; and this both in the Prefent and Future Generations. ‘Thefe indeed cannot otherwife be accounted of, than as Parochial Libraries in Embrio, of which et will be sande two or three Specimens, all up- on the fame Scheme, or Plan, but with gra- nie iaacen of more Bo ooks : So that Two Three of thefe Specimens clapt together, pat make a Compleat Library of the Lowelt Size, among Thofe'we call Catechetical, which we reckon about Ten Pounds, or a little sue, will Purchafe. . Secondly; The Foundation being thus lay’d ina fmall ColleGion of Books, fufficient for the Prefent to Anfwer the main Defign, both Thar of apprizing the Minifter of the Weigh- tinels of his Office, and of the juft Mea{ures an The Introduction. XU and Extent of Paftoral InftruGion; and the other of providing him with the Means of imparting to the People the Knowledge of all Things more immediately Neceflary to be Kwown, Believed and Praétifed, in Order to Sal- vation It isthought Proper that in all the fucceeding Plans of Parochial Libraries, a- bove thole in Embrio, that they alfo’ fhould not be of the fame Size, but the Advances Gradual; Thofe under the Denomination of Parochial Libraries Catechetical, from Ten to Twenty, and fo on from Twenty to Fifty Pounds in Value; and likewife of thofe ftyl’d Concionatory from Fifty to Sixty, and fo on, with the Difference of ‘Ten Pounds in Va- lue, to thofe of one Hundred Pounds ;.in which View it is prefum’d feveral Prejudices and Exceptions will be beft obviated, and a Way will be pav’d towards advancing, in Time, even the Loweft, to the higheft Degree of thefe fort of Libraries. And indeed, {. It would be otherwife fcarcely Poffible to avoid the Cenfure of too much Partiality with refpect to a great Number of Good Authors now Extant, upon every Subjeft in Divinity, whilft only one or two Authors upon a Head being pitch’d upon, others of equal, or per- haps fuperior Merit would be pretermicted. But in this Method, every Tra&t of good E- fteem, will find a Place in one or other of the feveral Libraries propos’d to have our Paro- chial Cures furnifh’d withal in Time, and confequently a Slight would be put upon, few or xiv Lhe Lntroduttion. - er none deferving Efteem, if come to our Knowledge. But, | Il. This, tis prefum’d, will be the beft Way to have our Defign at length compleat- ed, of having every Library advanc’d to its higheft Pitch; for as various Means, befides mere asking Benefactions, will be propos’d, whereby, as_well thofe already founded may be brought to Perfection, as New ones of the lowelt Clafs fer on Foot; fo of the Books jacking in the firft Clafs, fome will be found in the Second, others in the Third, and all in one or other of the Ten. Or if in neither of the Ten, there may be, and indeed there muft be many, efpecially of great Price, which will not come within the Compafs of a Parochial Library; however, in great like- lihood they will be found in one, or other of the more General, that is, either in the Ravo- Decanal, or Archidiaconal Library. : Thirdly, If whole Setts of thofe of Ten De- grees of Parochial Libraries can be obtained for a like Number of the Meaner Cures in a- ‘ay Rural Deanary, and withal a Revo. Decanal or Lending Library, fhall be ere&ted therein, ‘as is endeavoured, and is near brought about in more than one Place. Then the Clergy . meeting Monthly in fuch Library to confer upon Points of Learning,and on the beft Me- thods of promoting and Doing Good in their feveral Cures; They, by mutually communi- cating what each has Read on the Subject in the Traéts thereon in his proper Library 5 by this Means ih oe Bee | ae. 1! | } iS i ie he ¥ i The Introduction. XV Means I fay, each will receive, in a great Mea- fure, that Improvement which he might have made, had he the Books of the other Libra- ries in his own Poffeffion. And from the Lend- ing Library, furnifh’d with them all, or moft of the Books of the Private Library, each may Borrow the feveral more appropriated Books to their feveral other Libraries. Fourthly, To the Clergy poffefs’d of the Le- bravies already in Being, fuch Methods will be tranfmitted, from Time to Time, by the Curators of Parochial Libraries, as will put it in their Power, if not much wanting to them- felves, to have each his own ‘Library fully compleated, according to the moft Perfect Scheme. Such are the Meafures by which we con- ceive it not Impratticable both to raife more, and to carry on to greater Perfe€tion, the many Libraries of the feveral Degrees already advanced, as well in England and Wales, and the J/le of Man at Home, as in our Plantations of Maryland, and feveral other of the Briifh Colonies Abroad. And of fuch Libraries, as there are not a few already advanced, and more of the Like tn fiert, and all this by the meer Induftry and Application’ of the Curators themfelves, in Behalf of the Clergy; fo it would be a Strange Indolence in the Reverend Parochial Minifters (fuch.as is fcarcely to be .found in other Orders of Men, who are feldom want- ing xvi = The Lutroduction. ang in Zeal to promote the Intereft and Hé- nour of their feveral Profeffions) fhould they be found Slothful in uling the Means where- with exery one having a Library fent him, will. be provided withal, to obtain of them- felves fomie Helps towards thefarther Acceffions requilite to advance their Stock of Books to greater Perfection. : And the Means propos’d to be put into their Hands, wherewith to excite fome to be Con- tributors to their refpective Libraries; and to fatisfy All of fuch Meafures taken to pre- ferve what they fhall beftow towards Im- proving the fame, will be fubjoin’d to the following Scheme of Libraries, in An APPENDIX, containing as follows. I. A Brief Memorial, reprefenting the want es eal i tere erent ae of, with Propofals for providing Catechetical Lis braries, at leat i toe Meanly-endow'd Cares. Il. The A of Parliament, Septimo Anne Reginz, for the better Prefervation of .Parochial Libraries, 22 that Part of Great Britain call’d } ngland. | > IL. Rales for the better Prefervation of Paro+ chial Libcaries. 1. Prefcrebed, by the AG of Paritament. | 2. By the Fouraers of . Paroshial Libr aries. Primordia Primordia Bibliotbecavia. Confifting of Two Paris, 1. Theoretico- practical. II. Dida@tical, PART. qT Heoretico-Practical : Or, A Supply of a few Tracts, for the Perufal more -Efpecially of the Minifter himlelf, wz, I. On. the Minifterial Funétions and Du-. ties, and Direétive in his Studies. If On the Holy Scriptures. II. On the whole Syftem of Catechetical Do€trine. And IV. Onthe feveral main Branches of the Church-Catechilm. : B CHAP. f2} CAP. 1. On the Minifterial Fun&tions and Duties and Direétive in the proper Studies. C, Ommonitoria Paftoralia; Or, a ColleCtion of ™ Sele: Vifitation Charges, Sermons and Letters, fhewing the Work of the Miniftry. N. B. Thefe are of Ufe, to be frequently petufed, to Stir up the Gift that is in us, by the Laying on of Hands. Sciagraphie Bibliothecarie , more efpecially the Primordia; Or, Setts of Books, of more immediate Ufe towards carrying on a Com- pleat and Regular Courfe of InftruClion, both Concionatory and Catechetical. N.B. t may be ufeful to the Young Divine juft entred ona Cure, and unprovided with Books of his own, to have before him fome Regular Scheme, giving hima View of the Meafures and Extént of the Paiftoral Inftruction, both Catecherical and Concionatory, incumbent, upon him to impart to the People; and This, bothin Order to Metho- dize his own Scudiés, which will be always moft advantagi- oully purfuedin Method, which ought to be principally upon Matters the inoft Neceflary; and alfo to call_him down to the Hoc Age in the Inftruétion of the People, which ought, as much as may be, attended to, avoiding Excurfions into foreign «Matter; which, infead of Inlightning, will tend only to Confound their Underftandings. . And fuch an /a- dex Materiarum may be alfo Serviceable, as it will fuggeft to him on what fort of Books he ought principally to lay cut his Money, when he fhall become able, as he would render himfelf of Service in his Miniftry; to the Honour of ‘Ged, and his Church, and the Good of Souls: And in the mean Time, ‘till he thall be able to provide himfelf, he / may ‘ may thence be inform’d what Books he would bet Borrow from the Lending Library, fhould there be fuch in his Neigh- bourhood ; the Epedboe of which wil], 1 hope, in time appear to be fuch, that no Rural Deanary in the Kingdom will be long without one of that Clafs, no more than the articular Cures therein, .of feveral of thofe of the Inferior egrees. CHAP. Ib Helps towards the more Profitable Reading, and better Underftanding of the Holy Scriptures. ‘The New Teftament, with References fet ° under the Text in Words at Length; fo that the Parallel Texts may be feen in one View. To which are added, the Chronology, the Marginal Readings, and Notes chiefly on the Difficult and Miftaken Texts of Scripture, with many more References than in the Edition. of the Englifh Bible. By Mr. Fox. . Two Vol, 8v0. 7 The Scriptures themfelves, or rather, the Holy Spirit of God, by whofe Infpiration they were Written, being its own Interpreter, it will go a great Way to fupply the Want of Commentaries, ta have Recourfe in any Diffi- culties to the Parallel Texts, comparing Scripture with Scrip- ture. And This confulting the Parallel Texts, will go a great Way to render the Minifter a good Textuary, a moft excel- lent Accomplifhment in any Divine. A gocd Textuary, I fay, as it will render him both Ready in the Scriptures, and alfo Mighty in the fame, being able to apply the Word: of God, which is foarper than any two edged Snord, to the dividing of the Foints and Marrow, with Judgment and Difcretion, whether in Doctrine, Reproof, or Excbortation. B 2 3 CHa P. [4] CHA P.. Ill. A Specimen of Tratis, which however few, being throughly Read and well Di- gefted, the Minifter thereby will be the better appriz’d himfelf, in order the bet- rer to Lnftruct others, of the whole Sy ftene of Chriftian Dottrine, requifite to be the Subje&t-Matier of Paftoral Inftruc- tion, both Catechetical and Conciona- tory. Aud thefe both on the General Dotirine, and on the main Branches of the fame. Firf, On the General Plan of Chriftian Doc- trine, both Scriptural and Concionatory, and alfo Catechetical. I. Scriptural and Conctonatory. The Word of God the beft Guide to all Perjons, at all Times, and in all Places; Or, A Colleétion of Scripture Texts, plainly fhew- ing fuch Things as are neceflary for every Chriftian’s Knowledge and Practice. N. B. All Scripture, as the Apoftle tells us, 2 Tim. 3. 6. Being civen ‘by Infpiration of God; and being Profitable for Dotlrine, for Reproof, ‘for Infrruttion in Righteoufnefs, that the : Man‘ of God, “or Minifler of Religion, ‘way be Perfeti, throug bly furnifh'd to all’ Good Works: To be a good Textu- ary, goes a great Way to render fuch a one a Good a 7 | truly truly Edifying Preacher; and the Holy Bible being herein Common-plac’d, and great Variety of Texts upon the feveral Concionatory Topicks, both Doétrinal and Moral, being reduc’d under each Head; the Preacher having much peruded this little Piece, will not only be furnifh’d before- hand with the beft Ingredients of his Sermons, viz. Scrip- tural Matter, but will have a Regular Courfe, or Series of Concionatory Heads of Doétrine chalked out to his Hands. And to Preach over a Compleat and Regular Syftem, feems to me preferable to a Multitude of Difcourfes, though never fo Excellent in themfelves, in a Defultory and Uncon- nected Manner, as it tends more to clear up Peoples Under- fiandings in the great Things requifite to be Known, Be- liew'd and Praélifed, in order to Salvation. Secondly, Certain Catechetical Syftems of fingus . lar Ufe, that the Minifter fhould be throughly Read in, Mere Arch-bifhop Wake’s Principles of the Chri- {tian Religion explain’d, in a Brief Commen- tary on the Church-Catechifm. To which may be fubjoin’d, Arch-bifhop Daws’s Scripture Religion ; or a fhort View of the Faith and Practice of a true Chriftian; plainly laid down in the Holy Scriptures, and Baithfully Taught in the Church-Catechifm. It is requifite the Teacher’s Knowledge fhould far exceed that of the Perfons to be Taught; and there being a Mul- titude of Texts quoted and refer’d to, which are not men- tiond at Length in the foregoing Expofition, it will be of great Ufe, as it will much Enlarge the Underftandin of the Catechift in every Point of Dottrine, to turn to anid compare fuch Texts as are Referr'd to, and to weigh the Im- portance of each, either as Explaining or Proving the Point they Refer to. And by this he will be much enabled to in- terpofe, terpofe in the Exercife, with fomething of Explication and Proof, which may appear to be of his own Conception, and will be expe@ed in the Courfe of his Catechization. And that Piece of Arch bithop Daws’s, well digefted, will be of farther Ufein this Kind. -C HA PIV, On the feweral Branches of the Church-Ca- techifm, vit, 1. The Baptifmal Cove- nant with God, and on the Baptifmal Renunciation. WU. On Faith, and the Objects thereof, the Apoftles Creed, or Ariicles of the Chriftian Faith. Ih, On the Ten Commandments, and Per-. fective Duties of the Chriftian Life. | IV. Oxthe Lord's Prayer. | SEC YT. 1. Ox the 2 grand Dofirine of the. Divine Dif- penfations and Covenants, mare ef peci- ally the Chriftian or Bapti{utal Covenant, and the Baptifwal Renunciation. Mr. Allen on the Nature, Ends and Diffe- rence of the ‘Two Covenants. Catechetical Le&tures on the Preliminary Queftions and Anfwers of the Church Ca- techifm; giving an Account of the whole Doétrine of the Covenant of Grace. Wher When a whole Syftem fhall be read over, which is mof @toper to be begun with on any Science, and without which a comprehenfive Knowledge of the juft Extent of the fame can fcarcely be attain’d to, anda confus’d Conception of ‘Chings avoided; it will be then requifite, in order to a perfe& Knowledge of the whole, to defcend to the feveral main Branches, Reading the Tras written alfo in Order; and as the feveral Subjects are conneéed together. In which Method, the firft which,will Occur, will be the Grand Doétrine of the Divine Difpenfations and Covenants, more, efpecially the Chriftian or Baptifmal Covenant with God, and the Baptifmal Renunciation. And that. with fuch Di- ftinction I give the Epithet of Grand to the Dofrine of the Divine Difpenfations and Covenants, is, becaufe the whole Bible, both Old and New Teffament, is given us under the Title of the Old and New Covenant. And both thefe Great Difpenfations being rightly ftated, and confider’d as Tivo Covenants, though different in Force, yet of the fame Pur- port and Tendency, viz. The more clofely to attach the fal- Jen Sons of Adam to the true God, and the Latter as Per- fective of the Former ; This will be the beft Way to let us into the Meaning of both Parts of Scripture, and contains indeed the Sum and Subftance of both Religions, Yew and Chriftian, On which Subjeét, though many have Written, yet none have, in the Judgment of fome learned Men, pe- soe into that Subje& with Skill equal to that of Mr. Allen, i But that which it moft nearly concerns the Minifter of the Chriffian Difpenfation, diftin@ly to underftand himéelf, in order to inftru& others, the Youth efpecially, in the Sum and Subftance of the Chriftian Religion, is the Gofpel, or Baptifmal Covenant; That which we enter’d into in our Baptifm, which is the firft main Branch in our Church-Cate- chifm, wherein we are Inftru@ed in the Nature, Terms and Conditions of the Covenant of Grace, both the Mercies on God's Part, and Conditions to be perform’d on Man's» wee Ch a On Faith, and the Objects thereof, the A- poftles Creed, or Articles of the Chri- fitan Faith, | < Firff, Firft, On the Doarine of Faith and Jultification, ‘Allen’s Pra€tical Difcourfe on Faith, fhew- ing the Nature and Difference of that Faith which is Juftifying and Saving, and of that which is not. And the Reafon of that Dif- ference. s ’ Secondly, On the Objeéts thereof, the Apoftles Creed, or Articles of the Chriftian Faith. _, Kettlewel’s Pratical Believer. Or, the Ar- ticles of the Apojftles Creed, drawn out to form a True Chriftian’s Heart and PraCtice: 2 Notwithftanding fo much Strefs is laid upon Faith, in. Holy Scripture, as without which it is Lmpoffible to Pleafe God, Heb. 11. 6. And though Faith in Fefus Chriff, or Belief in, or on him, let us underftand the Meaning of the Expref- fions which way foever, is declar’'d as a Condition moft ab- folutely neceflary to Salvation. He that Believeth on me [halt be Saved, he that Believeth not [ball be Damned, Mark 16. 16+ Yet Great! too Great I fear! is the Silence on this moft important Subject, and alfo of the Fuffification fo particulat- ly affigned to Faith. But whether this proceeds from the fanciful and ftrain’d Explications that fome, putting Faith,’ the Genuine Parent of all good Works, in Oppofition to them, have given of Faith and Fuffification ; oz whether that Reafon, fince Socinianifm has fo much poifon’d the Minds of Men, That poor Thing call’d Natutal Reafon is advanc’d to that Height, as to be thought a Light Sufficient to guide us into all Truth; So it is that both Faith, and the Articles ‘of Faith, are too much overlook’d; for affuredly, both Faith itfelf, and to believe all the Articles of the Chriftiani Faith, is the Principal Condition of Man’s Salvation. And both aré moft judicioufly Stated, and Prow’d, in the Two foregoing [tatts. ; SE ¢ T, EE SECT ar On the Ten Commandments, and the Per- fective Duties of the Chriftian Life. Bithop Dowsham's Abftra& of the Duties Commanded, and Sins Forbidden in God’s Law, . | | ~ Mr. Blairs Difcourfes on our Saviour’s Ser= mon on the Mount. a Though the whole Syftem of Morality, both Duties to be perform’d, and Sins to be avoided, as reducible to the Len Commandments, ave not tobe found explaind in their Nature and Aas refpectively, in other than large Tracts, fo many they are, yet an Excellent Avaly/is and View of them, as comprehended in the feveral Precepts of the Decalogue, is given in the foregoing Abfralk o Bifhop Doxnbam, which we tind often quoted in- Terms exprelling its great Efteem,-fuch as to render it Worthy to be Re-printed, and is undoubtedly moft Useful towards a Compleat Handling of the feveral Duties of the Chriftian Life ; as the Difcourfes on our Saviour’s Sermon on the Mount, will be an. Extraordi- nary Help to a juft Explication of the Principal and Pere fetlive Graces and Duties of Morality, perhaps as Sophifti- cally diluted, and Enervated by fome Latter Cafuifts amon Chriftians, as they were formerly by the Scribes and Pha- rifes in our Saviour’s Days, which occafioned that Divine Sermon of his upon the Mount, to refcue them from fach Corruption. And as to the more Explicite and full Expla- nation of the whole Syftem of particular Sins and Duties: arifing out of each Commandment, we muft be contented ina Scheme of Traéts fo contracted as this mutt he, to leave it to be Supply’d in Dr. Hole’s, or Mr. Newcomb’s Courfe of Sermons, on that Part of the Church-Catechifm. C SECT. Cel. On the Lord’s Prayer. ~.. so SAY Boeini: EnchiridionPrecum ad promoven- dum Solidioris pietatis Studium collectum. Cumdntrddudtione:de Natura Orationis. — Blair’s Difcourfes on our Saviour’s Serftron: on the Mount. Vol. IV. Great are the Arcana of the Divine Government and Providence, couch’d in this moft Divine Prayer of our Lord’sown Compofition, which if they were open‘d, and duly explain’d, would Infpire. the Minds of Men with the moft Ardent Zeal to promote the Glory of God, and) the Good of Souls, by the Enlargement of Chrift’s Kingdom by i in the. World: But not being let into the great Import. and: Defign of it,.the Generality of People become Guilty of meer Battologyin the Ufe of it, Pronouncing, with great: Repetition, aSound.of Words, without any diftinét Concep- tions of what. they Pray for thereby. And furely, if all who make Ufe of this Prayer (As undoubtedly all Chriftians, both in Obedience to Chrif’s Command, and in Gratitude for his kind Directions in Teaching them How, and What to Pray for, ought never, when they Pray, to omit This.) If all who make. Ufe of it, did rightly apprehend what is meant by the Kingdom of God; and its Coming, that it is the {preading of. the Light of, the Gofpel over the whole Earth, and the Power of it over the Mindsand Manners of all Men in the World ;. fo that all. Nations and Languages coming into.,Covenant,.and Swearing Allegiance’ to God, fhould take upon. them~the eafy Yoke of Chrift, and fubmit to his. Authority, .Obeying him as Univerfally and Chearfull, and Loving,one another as Sincerely and Ajfectionately as the Angels.and Saints'in Heaven do:\ “If, they look’d upon this to bea Matter.of. that Importance, as the putting. the whole Chriflian World, and that through all Ages, to Pray Hit - oes So ee [ 4h 9 - does neceffarily imply it to be; furely if thefe great Things were confider’d as imply’d.in it,, and to be the Import of it, What Chriftian, fromthe Higlieft'to the Loweft, and from the Merchant and Miffionary Abroad, to the Prince and Peafant at. Home,..would not:be infinitely Defirous_ to have a Hand in it, both tawards the Propagarion of the Gof- pelin Foreign ‘Parts, and‘ the! Cultivating the Manners, and the Spirit of the Gofpel, viz. Univerfal Love. and Charity mutually among our felves ? And farther yet; would we but confider how unlikely, how impoffible it is, that Chrift fhould put the whole-Chriftian ,World.to Pray for'what.will never come to bear; How certainly may we Hope, that God in his Mercy, ‘and in! due Time will, by proper Inftraments and A- getits, bring'it toi pafsy. that all the Nations of the’ Earth, will, at length become the Subjeds of him, »and of : his Chrift? So that however Satan,.. the God -of this World, hi- therto Prevails, fo that if we divide the Whole into Thirty Parts, according to the léarhed’Herebord, Nineteen are ftill Pagan, Six Mahometan, and but Five Obrifian;: Cand: alafs of the latter Divifion, how fmall a Part truly Chriftian). yet the Time will be, and the Commencement thereof may be fooner than many do Imagine, that neither Few nor Gentile, neither Turk nor Pagan; may longer infeft Mankind, but The Kingdoms of this World will become the’ Kingdoms of the Lord, and of his chrif?, and he [hall Reign-for ever and ever, Rev. 11515. | Abraham rejoiced to fee the Day of Chrif’s firfr Coming, and be {aw it and was'glad, John:8. 56. And howe- ver the Witneffes to: the Troths ‘of the Gofpel are forc’d in- to Obfcurity, and the true’ Worfhippers ‘of God are at this ' Day miferably Harrafs'd and Opprefs’d under Papal Tyran- — my, and Perfecution everywhere prevailing; yet we, at this Diftance, ‘may alfo Rejoice, ‘that Chrift’s Kingdom at length will Prevail. So full fraught with Comfort, as’ well as In- ftruction, is the Lord’s Prayer, tothe Support ‘of the Affict ed, and Cheering up of the Dejeéted, were it throughly penetrated and fearched into, which few feem to have gone fo far into the Meaning of, aswell as of the whole Sermon on the Mount, asthe Author aboyementioned. fae SECT. Leonass Ss bs Ss: Mi Ib wt t i i ( See ee oe SH = SSeS Se = =a ita Sa ee es == Sa SS ra [12] Fa oy ee On the' Sacramental Signs and Seals 06] the Covenant, Baptilm, «nd the Lord’s mappa if | Kettlewel’s Help and’ Exhortation to wor- thy Communicating. Or, A Treatife, de- {cribing the Meaning, worthy - Reception, Duty and Benefits of the Holy Sacrament, and Anfwering the Doubts of Confcience,. and other Reafons, which moft. generally de- tain Men from it. ‘Together with Suitable Devotions. _ Aneftimable are the Bleffings and Priviledges that we eén- joy, by being covenanted Members of Chrift’s. Church, a- bove what. we. could have pretended to in a Gentile State, not takeminto a Covenant. with God; as the Apoftle does nobly fer forth, Eph. 2. 11;.12,.13, &c. Remember, {ays he, that ye being in Times paft:Gentiles in the Flefb, who are call'd Uncircumecifion by that, which. is.call'd Circumeifion in the Fich made by Hands, that at that. Lime ye were. without Chrift, being Aliens fromthe Commonwealth of Irael, and Strangers from the Covenants of Promife, having no Hope, and without God in the World.; But in Chrif Felus, they who fometimes were ajar off, are made nigh by the, Blood of Chriffe And the Rea. fon of this Difference in our State and Condition is, that in an wncovenanted State, befades the Want of thofe. edifying ‘Means of the Word and Ordinances, and greater Meafures of Divine Affiffance, which the Chriftian, above others en- joys; even a Socrates, or a Plato, or the Wifeft and Beft a- mong the Heathen, had but {lender Foundations td build their Hopes of Divine Favour upon, with refpest to Pardon of Sin, and Eternal Rewards ; nothing in comparifon to the . «fae tela aha ; Affurances Cg ] Affurances, thereof, which we Chriftians enjoy. Their Hopes being only Arbitrary Prefumptions’ of their: own ‘Vertue and Merit, which: very Thing adds greatly to De- merit, and is Arrogant and Provoking. . Bat. Chriftians,.by being taken into Covenant, have God condefcending to En- gage himfelf, on the Account of Chrift’s Meritorious Death and Sufferings\ here on Earth, and Interceffion for us now in Heaven; and to. Ajfure unto us, under certain vi- fible and exprefs Solemnities, thofe moft invaluable Bene- fits of the Pardon of allour Sins, be they never fo many, ne- ver fo, great, upon our:fincere and hearty Repentance, being Regenerated, and become New Creatures ; and alfo Everlajting ‘Happites in the heavenly Manfions, upon our Faith and Obe- dience,, perfevering in Righteoufnefs to our Lives End ; Per- fevering, I fay, in Righteous Living, but. folely relying on Chrift’s. Mediation for the. Acceptance of it. And; moreover, in this Grand Affair, he has been pleafed to deal with us, not as. if we were embodied Spirits, but after.the Manner.of.Men, fo as to Tranfa@ all this under vifible and outward Solemnities, varying the Rites agreeably to the different Covenants he vouchfafed to enter into with Men :. So that as the Sacrament of Jnitiation, or Entring in- ko Covenant under the Law, was Circumcifion, that of Confir- mation, and to be. yearly repeated, was the Paffover. In like manner the Sacramental Rites and Solemnities under the Gof- pel,re{pecting our firft Entrance, is Baptifm; That referring to our, After-Renewals, and. Ratifications of the fame, is the Lord's Supper. And furely, with Reference to the Sacra- mental Signs and Seals of both Difpenfations, this is ex- ceedingly well worth. our Obfervation ; That the Negle& of both.alike, both of thofe of the Law, and _thefe of the Gofpel, being threatned with an Excifion, or Cutting off fromthe People of God, .fo that as the uncircumeifed Mana Child, whofe Flefh of bis Fore-Shin is not. Circumecifed, that Soul fall be cut of from the People; be hath broken my Cove- nant,:Gen. 17.14» So it is as exprefly declar’d concerning Baptifm, that Except a Man be Born of Water, and of the Spirit, be. cannot Enter into the Kingdom of God, John 3. 2. And, as of the Paffover, the Negleét thereof was Exclofion ; fo.of the:Lord’s Supper it is exprefly declared, that Except ye Eat the Flefh of the Son of Man, and Drink his Blood, ye have no.Lifein you, John 6.53, It will, at leait, be very Dange- rous [140] sous for Chriftians to flight’ either Sacrament ;°forit is ‘wot for usto Cavil with God, about the Reafon of his Appointments,” as if he were ‘not at Liberty to fufpend ‘his own Concéflions and’ Gifts, upon fuch Terms ard Condi- tions ‘as he fhould think fit. It is not for us, like Naaman the Syrian, to difpure with him, Ave not A BANA and PHARPHAR, Rivers of DAMASCUS, better _ than all the Waters of Veael; may I not Wafb and be Cean't 2 Kings 2. 12.‘ So may ’Enthufiafts fay, What Vertue can there be in Water-Baptifm, to the wathing away of Sins? Or the Conteniners’ of the other Sacrament, « never ‘com- ing.to the Lord’s Table in their whole Life, What Matters my Eating, or not; Bread and Wihe at the Lord’s Table? Js not Repentaneé, and an Honeft Life ‘fufficient, » without that Solemnity, to entitle me to Mercy and an Eternal. In- heritance ? Im Truth, I'll venture’ to fay, By no Means Sufficient, fo long as Divine Wifdom, either as Tefts of our Submiffidn to his Authority, or as’ Correfpondent to our Bodily Natures, tranfaGing with us'as Men, ‘by out- ward Rites and Symbols, has requir’d, in‘as exprefs Words as ean be fpoken, as well Thefe, as Holine/s, without which no Man fhall fee God. S6 that thofe other fhall not be'left Undone. ‘And fince therefore not only our opinionated Enthufiafts, who never have entred inte Exprefs Covenant with God,‘ flight both the Sacraments ; but by far the greateft’ Part of thofe who have been Baptized, never after “appear at the Holy Table, to ratify the fame Covenant; do they ‘not intimate thereby, as it were, that if to’ Renounce the Devil, the World, and the Flefb, to profefs theis Faith ‘and Belief in® God, and our Lord Jefus Chrift, and to ob¢y his Holy Will and Commandments, were now that they are come to Years of Difcretion, to be covenanted ‘with ‘God’ on their Parts; They, for their Parts, would ‘enter into no'fuch Engage- ments, however great the Mercies affured on ‘his Part are ? Is not this the Language of Practice?’ And furely then, — fince fuch is the Prophane Contempt’ of thefe two. facred Seals of the Covenant, amounting to an implicit Renun- ciation of the Gofpel itfelf, and a Relapfing into an Hea- then State, depending rather upon Uncovenanted than Pro- misd Mercies; for thefe Reafons, the Doétrine of both the Sacraments ; and of the Latter under this Notion of it, as a Ratifying and Confirming the New Tejfament, or Covenant purchafed [15] purchafed for usy asan A&G of Indemnity, by his Préeciéus Blood, tequires to. havéva great. Share in thé -Minifteria} In- firudtions of the People, .and thefe ‘both Concionatory and Catechetical. crigt t rag : PA acer a eoee On Repeutance, that Tabula Pott Naufra- » gium, after Breach of Covenant, ne- \ eeffary to.Re-inftate the Sinner in the - Divine Favour, and to the Pardon of © om Sine, through Faith im Fefus Chri “Dr. Clark’s Effay on Repentance, Drs Ingeloe’s Difcourfe concerning Repen- Taylor's Prefervative againft Deifm, fhew- ing. the great Advantage of Revelation above Reafon, in the two great Points, Pardon of Sim,-and a Future State of Happinefs. - Difcourfe.on the Nature and Ne- ceflity of Faith in Jefus Chrift. There-are two. Species of! Repentance, of Grand Import- ance in the Chriftian Scheme, and of a very diftina® Cone fideration; the Firf} being the Primary and firft Condition in the Gofpel Covenants ‘the other, the grand Priviledge which. the Chriftian‘enjoys in Vertue of that Covenant, andjisthe concluding Article init; fo that the Religion of a-Chriftian Begins and'Ends with Repentance towards de an [ 16 ] and Faith towards oar Lord Fefus Chrif, Ads 20. 2%. The firt may be call’d, our Baptifmal ‘Repentance, being’ that Renunciation made at Baptifm, ‘of the Devil, the Woild, and the Flefh; Thofe Mortal Enemies to God, ‘and the Souls of Men, which in our firft embracing of Chriftianity, and entrance into Covenant, we folemnly ftipulated to do, Vowing never to adhere to either.’ The fecond is that of 3 Return to God, and a Religious Courfe of Life, after hav- ing unhappily broke our Covenant with.him,. And it.is of the greateft Confequence, to diftinguifh aright ‘concern- ing each; fince: of the firft, it. is fcarcely ‘allowed! ever to be repeated, and renewed, and to be acted overagain, for no. place is ordinarily allow’d, or Grace afforded’ for fuch Repenting. But. as.to the Second, through the Merits of Chrift’s Blood, and his Mediation with God the Father, after many and, repeated. Tranfgreffions, ‘there is Pardon of Sins tender'd, upon fincere Repentance, a Repentance pro- portionable to the Offence, a Repentance not to be repented of. 4 I Now the firft of thefe is our Baptifmal Renunciation of that ufurped Power, to which, in our Natural State, we were in Bondage, and that Power is Satan, or the Wicked One, with refpe& to whom it was faid, Fobn 5.19. that The whole World lieth in Wickednefs, or rather, under the Wicked One, 6 xdcu@- taG- dv ted qrovnedxdirau. for here the World are put in Oppofition to thofe who. are Born. of God, who are Begotten of God, who are of God, or of his Church, ver, 18, 19,. And having folemnly Renounced the Devil and all bis Works, and lifted in Chrift’s Service, to Fight in his Warfare againft Sin, the World, and the De- vil, After fuch a Profeffion, to Apoftatize from the Faith, by turning Pagan, Mahometan, ox Infidel, is fuch a Difho- nour done to God, fuch Indignity offer’d to Chrift, that it as fcarcely ever given to fuch, the Graceto Repent! And of fuch Renegadves from Chriftianity, efpecially when through a..Diabolical Enmity and Hatred towards our Lord Jefus Chrift, and his Gofpel, it is that they Blafpheme both; OF fuch Renegadoes, or Apoffates, thofe fevere Sentences are mof probably to be underftood, ver. 4, 5, 6. That it it Im- pofible for thofe who were firjt enlightned (that is Baptifed) and have tafted of the heavenly Gift, and were made Partakers of the Huly Ghoft, and. have talfed of the Goodnefs of 7 ‘ ans Cy]. and the Powers of the World to come: (In which. Words are defcrib'd, thofe who have imbib’d good Principles, have re- ceiv'd Conviétions of the Truth and Goodnefs of the Gof- pel, as well as have been Baptiz’d into the Profeffion of 1t;) 4 is Impoffible, in the fame Senfe as it was faid, Mark 40. 23. of the Rich Man's entring into the. Kingdom of God. dt is Impofiible, or very Hardly, if they fhall fall away, to re- new them again unto Repentance, . feeing they Crucify to them- Jelves the Son of God atrefb, And put him io an open [hame. And of, the fame Perfons it is faid again, Heb. 10. 26, 27. Hf they Sin wilfully, after that they have receiv’d the Knowledze of the Truth, there remaineth no more Sacrifice for Sin, but a certain fearful looking for of Fudgment and fiery Indignation, which {ball devour the Adverfaries. So that this Repentance, this Baptifmal Repentance, or Renunciation, no more than Baptifm itfelf, is Repeated. And indeed, itis fo feldom found, that your Atheiftical Wits, who affe& to be wittily Prophane in Ridiculing Scripture, or to cloath, their vile Concep- tions: in Scripture Phrafe, thereby to put the greater Scorn upon Sacred Writ; fo feldom ir is that they, efpecially if Propagators of Infidelity, by Writing wicked Books, have the Grace to return by an Efficacious Repentance; that the Men of that Kidney, ought infinitely to dread fiiting in the Scorners Chair: And if, when feiz’d with fome ling gring Diftemper, having Time to refle@t, amidft the Ago- nies and Diftractions of a wounded Spisit, they are not always able to fmother their inward Sentiments, but are fore’d, as the Devil before them, to Confefs Chrift, and fo exprefs a Senfe of Sorrow for their Impiety ; What then? This is far fhort of an acceptable Repentance; for alafs! it is not the Whifpering privately upon a Death- Bed, a few Penitential Confellions within the Curtains, that is to be efteem'da Plaifter large enough either to reach the Sore of the Penitent himfelf, or to recover others from the Infection, No! the moft Publick Recantation, under the Primitive Difcipline,. would have fearcely procur’d for them the Abfolution, or Peace of the Church; nor Thar, ‘till after a whole Life’s fevereft Penance, and not at all, but in Articulo Mortis. R But the Repentance after Baptifm, to which Pardon of Sins, through Faith in Chriff, is mercifully given on Cove- nant Promifes, is for fingle Breaches of Covenant by 3 | ticular fi ae ticular Tranfgreffions, Doétrinal or, Moral; the Belief of the Gofpel, and. Regard had to the Gofpel Revelation , till remaining. And to the Chriffian Covenant only it is owing, that we can have any Comfortable Grounds of Hope for fuch Pardon upon Faith and Repentance. But by this we are Affur'd. of it. eye And that no. Man can have any rational and lafting Peace and Comfort of Mind, who is not well inform’d abont the Forgivenefs of Sins, which the Chriftian alone, with the Help cf the Bible, can attain unto; and that the Deift muft be greatly bewildred about it, who hath no other In- ftrugtor than the Light of Nature and'Reafon, is excellent- ly prov'd againft both Dzi/? and Soctnian, and our great Admirers of the Sufficiency of Natural Religion ; and that Fuith in F:f4s Chri? muft come in as a Suppletory, is alfo clearly made appear in thofe Two very Ufeful Tracts laft inentioned, never more neceflary. than now, in thefe Days of great Apofiacy, to be perufed. : i But though Pardon of Sin, nay, of many Sins, and of Sins. often repeated, is gracioufly Promisd, nay Ajfard, up- on Repentance; yet great Care muft be taken, in fetting forth the Nature and Meafure of {uch Repentance, as will be ~ fafficient to re-inflate the Sinner in his Claim to Mercy and ' Forgivenefs. And here we muft needs Recommend the Reading of, though we cannot furnifh thefe our Diminu- tive Libraries, with the Primitive Fathers Writings on this Tuiportant Subje@. Sure it is, that though the Excellent Piece of Dr. Jngelo’s may ferve for the Prefent, the feveral Traés Writen by Tertulian, Bafil, Ambrofe, and Chryfofom, upon the Subject of Repentance and Penance, do infinite- ly deferve to be read through and through, by every Mini- fer of the Church of Chrift;. and that not only, as they do moft admirably defcribe the Nature and Meafures of | true Repentance; But alfo the Difcipline of the Ancient | Church, with reference to thofe who had laps’d into hei- nous Sins. An Account of which, if it were but repre- fented to the People in out Difcourfes upon that Subjed, how far would carelefs Sinners be from thinking that a flender Sorrow, and.a Lord have Mercy upon me, would be fufficient to reconcile them to God after a very wicked Life, and that only upon.a Death-bed ? 4 ‘The en EN DE RN TS We The Pénitents, for their’Parts, out of an Hély Indigna: tion agdinft themfelves,’ for the Sins t did in thofe Days furrow their Cheeks with continual Weeping, and became Pale as Ghofts, by perpetual Fafting ; and’ did Day and Night Supplicate the God of Heaven for his Mercy in their Pardon. And fuch was the Senfe that the Chureh then had of’ the’ Difhonour done'to God by any. flagitious Crime, fuch as they accounted Fornication, Adultery, Perjury, Murder, @c. that though the Penicents did proftrate themfélvées at the Church Doors, and with’ Lamentations and ‘Moans_ be- fought the Prayers of all that enter’d ; embrac’d the Knees, and kifs'd the Gar- ments of the Brethren, imploring their {nterceffions with God for Pardon, and that they might be admitted here; on Earth 'to’‘Communion: Yet it was not without repeated Importunities, Mortifications, and long continu’d Pe- “hances, that'they were again receiv’d, And indeed, how would it awaken the ftupid Wretches in thefe ‘worft of Ages, to find how long the Penances of fach who ‘had fallen into'the more hey had conimitred, Tertul. de Pieni- - tenia Lib. Volo veniam reus JSperat, petat eam La- Crymis, petat germiti= bus ; petat populi to- tiys fletibus: Ut tg- nifeatur & obfecrat + cum fecundo & tertio fuerit dilata e- jus communio, credat remiffins fe fupplic caffe, fetus augeat miferabilior , pojfea rever|us tenedt pedes brachiis, ofcaletur of- culis, lavet fletibus wi de’ ipfo dicat Do» minus Felis: Re- miffa funt Peccata ejus multa quoniam dilexit multum. Ambrofe de Peni- tewtia Lib: primo: deadly Sins, was to‘ contiue, before they could be admit: ted to the’ Peace of the Church? Up- on Fornication, nance of Four Years. Upon a Wo: man that had’ procured’ an Abortion, Ten. Upon Adultery, Fifteen, For Perjury,Eleven, Even for an invo- luntary Murther, fuch as we call Man- flaughter, Eleven. And for Voluntary was imposd a. Pe- . Vide Bafilii Epi- féolas tres ad. Ag- philochium C7 Canones Penitentiales de his & hajufmodi Crimi- nibus continentes. Murther, was impos'd'a Twelve Years Penante.’ “And not to’ mention’ more: Thofe who Renouncei ‘the Faith in Chriff, were not’ to be admitted "till the Hour of Death. And ‘though having been taken by Barbarians, they were axFg D2 fore’d a pone So ot [ 20 J fore’d thereunto by Torments, yet they were oblig’d to a Penance of Eight Years, before they could be admitted to Communion with the Faithful. ; : And what then would they have impos’d upon thofé Mifcreants of our Days, who without Force or Compul- fion; nay, who Contrary to out Laws, and in Defiance to their Authority and Penalties, do every Day, out of the Malignity of their own Hearts, Deny the Everlafting God, and their only Saviour Jefus Chrift; And that with all the Spight and Scorn, not only in Tranfient Difcourfe, but in lewd Songs, and prophane Plays, (which being edg’d with Wit, and flying Abroad, do Corrupt the Minds of Thoufands, beyond their Power ever afterwards to retrieve from the horrid Principles they have infus‘d into *em) what lafting Pesances, I fay, would they have impos'd up- on fach? Would. they have look’d upon it.as a wonders ful Honour, forfooth, to God and Religion, to have fuch whifper Privately upon their Death-Bed, a few Peniten- tial Confeffions within their Curtains ? And then, upon this, would they: Adminifter. to them the Sacrament, of Reconciliation, though they offer not fo much asia Publick and Solemn Recantation of thofe Impious Principles. they have fo indnufrioufly propagated, to the infinite Difhonour of God, dnd Deftruation of thofe Souls for which thé Son of God died? Would they not, at Tantum fiat con- leaftwife, have required fo much ‘to- verfio ut qui Deam wards the Reparation of the Mifchief non Agnofcebamus, done, as a Publick and Sorrowful ipfi eam jam altis de- Confeffion and Declaration) to all)the monfiremus. Amb, World, of the Sincerity of their Cons de penit. Lib1. verfion? True. it is, asour Church - complains in the Office of Commina~ tion, that the Primitive Difcipline, as much as it is to be wifh’d, is not eafily to be reftor’d; but however it is fill, and ever will be in our Power to declare unto Fornicators, Perjur'd Perfons, Murderers and Blafphemers, .as the does, the trve Stare of their Cafe, and to let ’em. know the Judgments of God hanging over fuch, as.do not in the higheft Meafure they can, make Reparation for the Dif- honour they have done to God, and the Mifchief they have brought to other Mens Souls. This we may do by. letting ‘them know, in the Difcourfes we. make, and the State we give OS Ra RS Oe Lar J give of true Repentance, that fuch a Repzration of the Ho- nour.of God is as neceflary, as Reffitution to Man, to render their Repentance acceptable. For tho’ it be commonly faid, in the Modern way of tating the Nature of Repentance, that God not fuffering by whatever we can do againft him, Remiffion will follow upon our hearty Sorrow and Amend- ment only, but that our Neighbour being really damag’d. by the Injuries done to him, Reftitution muft be Part of that Man’s Repentance, who has any wile wrong’d him in his Reputation or Eftate; yet, with Submiffion to. better Judgments, I do humbly Conceive, that God is as capa- ble of fuffering Injury from us as. Man. All che Malig- nity indeed of Men, and Devils can’t make Him fuffer in his Effential Perfections, in his Nature and Happinefs, as to Himfelf; but his Honour and Authority in the World, which was fo dear to Him, that He fent his only Begotten Son into it, to Re-inftate Him in his Dominion over it, may, certainly be impair’d by the Scandalous Impieties of defperately Wicked Men. And therefore, if. the good Name of our Neighbour, of which he has been Robb’d by us, muft as openly, that is, to. all the Purpofes of putting Hint right in the Opinion of the World, be Juftify’d by a Peni- tent, as it was formerly Defam’d by him ; for much greater Reafons muft a Blafpheming or Prophane Atheift be put upon the Solemn and moft Open Declaration of his Re- pentance, and upon fuch a Recantation of his Principles and Practices, as will reach as far to the fetting God right in the Opinions of Men, as his Lewd Speeches, Songs, Plays, or Books have fled abroad to the Difhonour of Him. Thus a late (and ’till then unhappy) Gentleman, Sir Dyn- comb Colchefer did; and “till fuch others as he was, do the like; as, notwithftanding the utter Lofsof Publick Difti- pline, it is ftill in, and cannot be out of’ our Power to re- fufe Private Communion to fuch enormous Sinners; fo I do humbly conceive, we ought not to give them the Sa- crament of Reconciliation ’till they have done it. And in this Opinion T have a great Authority to juflify me ; for thus it was, that That Learned Cafuift, Dr. Jere- my Taylor, dealt with that Learned Nobleman, however Great and Learned he was, the Lord Herbert of Chirbury, on the Account of his having publifhed two very Perni- cious Books, the one De Veritate; the other De Religione Gentilium. { 22 Gentilium. The Doftor was fent for to affift him with his Advice and Prayers: And after much’ Difcourfe, the No- ble Lord, being defirous to receive the Sacrament, . the Confeffor and Cafuif infifted upon his Publifhing a Recan- tation of the pernicious Principles of Deifm, advanc'd’in thofe Traés, which- he juftly forefaw would’ ‘derive too much Authority from his great Name, to the Corrupting of Pofterity, (as the Everit has too fatally prov’d, he having laid the Plan of that Dei{m now fo Prevalent;) and he infifted on no lefs than a Publick Recantation, asa Condition without which he could not, as a faithful Minifter to his’ great Ma fter Fefus Chrif?, Adminifter unto him the Sacrament of Re- éonciliation. The great Man, it feems, thought it too hard, as inconfiftent.with his Honour, to: Humble himfelf fo far, as Publickly to Recant; and the Confeffor thought it as in- confiftent with his’ Character, as a Minifter of Chrift, to utto, the Seal of Remiffion of Sins, on eafier, Terms than he thought himfelf Commiflion’d to ‘do; and though much ‘in- treated to Adminifter to him the Lord’s Supper, ‘the Con- feffor perfifted in the Refufal. Anh Example, I humbly con- ceive, worthy our Imitation in the like Cafes. ee E 33 3 PvROT MEA Didactical, or Helps of more immediate ‘Ufe, to the full Inftru@tion of the People through the whole Syftem of Chriftian Doégirine, » both:(oncionatory anid Catechetical,: oy) er sel ew ay Concionatory Helps, wiz. Iv On'the Bap- ti{mal Covenant , and Renunciation. Il. Ow the whole Syftem of. Concionato- ry Divinity, both Doctrinal and Moral. HII. Ow the Perfective Duties of the Chriftian Life. Wl. On the flagrant and more enormous Sins to be Quarterly - preach’d againft. “IV. On other Occa- “fional and Particular’ Subjects both j ‘Doctrinal and Moral. Cd Cake | 1 r ' Ht)? q a i ah) | | ea | } 6 | / i y | Poh g mara | i | ee | MHA: | j } q ee a A it it | a it f | ia © | ty j a \) q Bia peg } | aay ; | a ae | } qj i y ; \ ¥ ee: i ' [ 24 ] oe CUT O2 the Bapti{mal Covendut and Renun- ciation, __Catechetical Lefures on the Preliminary Queftions and Anfwers. Or, The Short: Difcourfe. upon the Do&trine of our BaptifmalCovenant; Being an Abftrac& of the Le€tures on the Preliminary Queftions and Anfwers of our Church-Catechifm ; and a Dofttrine proper to be laid as the Founda- tion in Chriftian Inftruction, in order to Un- derftand the) whole Frame and Tenor of the Chriftian Religion. “The Succefs of our Miniftry does fo much depend upon delivering to the People the Doétrine of ‘Chrift, not alto- gether in loofe_and unconnetted Difcourfes, without Order or Coherence, but in a Regular Scheme of Inftitution, chat feveral. Jearned Divines amongft us, attribute the Ignorance, nay and Infidelity, which, notwithftanding fuch excellent Preaching as‘is in this Nation on Particular Subjects, does abound; to this very Caufe of. not fepgearine to the People the whole Syftem of Chriftian Do@rine, in its natural Order. To which Purpofe, particularly the Words of that moft confummate Divine, Dr. Scot, are very Remark- able, and are as follow. ‘1 verily Believe (fays: he ) & that the Mean Opinion fome witty Men have enter- © tained of Chriftianity, proceeds in a great Meafure, “© from the broken and imperfe&t Apprehenfions of it. © They Underftand it Piece-meal, and take it afunder into ¢ fingle Propofitions, which they confider feparately and “* apart ui aE AA ER [ 25 ] apart by themfelves, not putting them together under one ~ ** Regular Syftem, and prefenting them in their Thoughts ‘* in that orderly Conneétion wherein the Holy Oracles *© have delivered them unto us. For! can fearce Imagine, “ fays he, how any Man of Senfe fhould contemplate Chri- ‘* ftianity altogether, and throughly Confider the harmo- ** nious Coherence of al] its Parts, and wonderful Contri- * vance of the whole, without being captivated with the “¢ Beauty and Elegancy of it, and thence judge concerning ** it, as the Produé of a Divine Mind.’ Thus Dr. Scot, in his Chriffian Life. Pref. And furely our Church muft be of the fame Sentiment, when it requires, by all the Authority we have among us, _ by Rubrick, Canon, Royal Injuntlions, Archiepifcopal Miffives, and Epifcopal Charges; when by all thefe, it lays its Com- mand on the Inferior Clergy, to purfue a conftant Courfe of Inftruétion throughout the Year, upon the Subje& Mat- ter of our Church Catechifm, Beginning and Ending as our Catechifm itfelf does. And with what, but with our Covenant with God, with that Covenant which we made with God in our Baptifm, does it begin, as in the Nature of the Thing it is fit, it is neceflary, it is of greateft Confequence to a Religious Life, it fhould Begin ? The whole Gofpel, of which This concern- ing the Baptifmal Covenant contained in our Catechifm, 1s but an Epitome, is the Do&trine of the Covenant of Grace, obtain’d for us by the Mediation of Jefus Chrift, on the Gracious Terms of which, inftead of the rigorous Terms of the Legal Covenant, we might obtain Salvation. And it is of the greateft Confequence, as containing under that Confideration the ftrongeft. Motives to a Religious Late, that we fhould conceive aright of this Covenant, as a mu- tual Stipulation and Agreement between God and Man, where God Condefcends to affure to us, on his Part, the moft ineftimable Priviledges that Human Nature is Capable of Enjoying, and fuch as otherwife than by Covenant Pro- mifes, we could have no Claim to, nor any Hopes of Pof- fefling ; namely, the Pardon of our Stns, or to be jaftify a by him, on our Faith and Repentance, the Grace and Af- fitance of his Holy Spirit to our San&ification, or Renew- ing of our Corrupt Affeétions, upon our making Ufe of the Means of Grace; and Eternal Life and Happinefs upon E Our [26 J our Hearty and Sincere Obedience, though we fall fhort of an Unerring Righteoufnefs. Thefe are the Ineftimable Be- nefits and Mercies affured unto us on God’s Part. And that we alfo, by Covenant Engagements on our Part, and not only as God’s Creatures, are accordingly to Re- ent, to Believe, and to render a fincere Obedience to the ae of the Gofpel is neceffary, as this lays ftronger O- bligations, than by the Laws of Nature we are bound, to Deny all Ungodline{s, and Flefbly Lufis, and to live Soberly, Righteoufly, and Godly, in this prefent World. Alafs, the Im- preflions of Moral Good and Evil, in this corrupt and de- prav’d State of Nature, are almoft raz’d out, and not with- out Difficulty to be read; and when Mens vitious Inclina- tions, or Interefts, are firongly bent againft a Vertue, or Duty to God, our Neighbour, or our felves, we are Cun- ming in inventing Evafions, fetting afide Obligations to any fuch Thing. But when all the whole Train of Vertues to be purfu’d, and Vices to be fhun’d, of Duties not to be O- mitted, and of Sins by no Means to be Committed; when thefe are exprefsly prefcrib’d us by Divine Authority in the Gofpel of our Lord Jefus Chrift; and when, to the Ob- fervance of thefe, we have moreover as exprefsly Covenant- ed, and putto our Hand and Signet, as it were, in thofe Sa- eramental Signs and Seals, Baptijm and the Lord’s Supper s then Surely, whenever we Sin, being Confcious that we iolate, our Covenant, are Cuvenant Breakers, and falfe to our Engagements (which is a great Aggravation, adding greatly to our Guilt) we become fill’d with Remorfe. And farther yet, a principal Article in the Gofpel and. Baptifmal Covenant is, that Signal and Solemn Renuneia- sion we make therein, of al] Adherence to God’s, and our Enemies, the Devil, the World, and the Flefh, and that publick Declaration given to the Church of God, made be- _ fore God, Angels and Men, of waging War againft their - Temptations, fo that we will not follow nor be led by them. And that we may not be deliver'd up to be fo.Led, as to fall under any Temptation of the Evil One, we are Taught by our Lord himfelf conftantly to Pray, even as daily to Pray, as for our daily Bread, And farely, this one Confideration, that in falling into any Courfe of Sin, Levd- wefs, Drunkennefs, Covetoufnefs, which 1s Idolatry, Variance, Virath, Sedision, Herefies, or whatever other Crimes habe tually Cer? s] tually committed: This one Confideration, 1 fay, carries in it the greateft Force Imaginuble, againft giving Way Knowingly and Willingly to any Sin. For furely, it is e- nough to frighten the Sinner, and to ftop himin the full Career of his Lufts, as if an Angel, with a Flaming Sword, prefented itfelf before him, to confider when he goes on in Sin, whofe Banner he has forfaken, even that of our Lord Jefus Chrift; to whom he has revolted and gone over, even to the Devil. Oh! the tremendous fearful State of fuch Covenant Breakers ! And now, this is that General and Comprehenfive Doc- trine concerning our Covenant with God, deliver’d in the Preliminary Queffions and Anfwers of our Church-Catechifm in thefe Words, recounting the Mercies on God’s Part, to be our being made’ in Baptifm, Members of Chriff, Children of God, and Inberitors of the Kingdom of Heaven: And the - Conditions on Man’s Part, which are to Renounce the De- vil and all Bis Works, the Pomps and Vanities of this wicked World, and all the finful Luffs of the Fiefh : to betiewe all the Articles of the Chriftian Faith, and to obey God’s Holy Will and Command- ments, and to walk in the fame all the Days of our Life. Such is the Nature, and thefe are the Terms and Condi- tions of that Covenant between God and Man, Taught us in the Preliminary Oucffions and Anfmers of our Church-Ca- techifm. And fuch Renunciation of Satan, was the fir Thing ftipulated and covenanted at Baptifm, by the firit Chriftians, as appears by all the Baptif{mal Creeds of the Pri- mitive Church, down to that commented upon by Cyril of Fernfalem. But though drop’d, I know not for what Rea- fons, in latter Formularies, yet has been happily retain’d by our Church, in its Catechifm: But not formerly fo happily Commentated upon, by thofe who wrote Expofitions upon it But now, I think it is not fo flightly pafs'd over by latter Expofitions, as if thofe Preliminary Queftions and Anfwers were only a familiar Way of Introdu@ion, ufual in Dialogues, ’till the Material Points are, enter’'d upon. But in both the Catechetical Lettures at large, upon the Pre- liminary Queftions and Anfyers, and in the Abfira&t of thefe Lectures, Lhe Short Difcourfe on the Baptifmal Covenant, This Doétrine of the Covenant, That Sum and Subftance of the | whole Chriftian Syftem, is folemnly and of fet Purpofe handled ; and *till fupply’d by others, is in the mean Time Eo humbly t [ 25 ] humbly offer’d to be made ufe of by the Catechetical Preacher, or Catechift, fo far as he fhall pleafe, making the Church- Catechifin the beft Plan of Chriftian Doétrine ever extant, the fubje& Matter of his Sermons, or Lectures, or other Expofitions- : Nor is it lefs requifite, that this Grand Subje& of the Renunciation of the Devil, fhould be Solemnly and Signal- dy treated upon in thefe Days, and where Chriftianity has prevailed, than in the firft Ages of Chriftianity, when un- der Paganifm, the Devil was more explicitly worfhipp’d and fervd. For alas! though the outward Profeffion of Chriftianity has obtained the upper Hand, yet the Devil’s Empire is not wholly fubdu’d, even in Chriftendom. itfelf, We fiill Fight, and muft continue to do fo to the World’s End, Not only againft Flefb and Blood, but againft Principali- ties and Powers, againft Spiritual Wickedaefs in High places. But efpecially, if any where more than other, by Thofe concerr’d in our Miffions, or in Converting Heathens, whether Blacks or Whites, or Copper-colour'd, as they are ceall’d, or of wharever Caft or Hue they are, This muft be the moft proper Subje& to be begun withal, in their Chriftian InftraGion, which muft be the fame as was in the firft Ages. And thefe Heathen, formerly under Sa- tans direct Dominion, muft in the Nature of Things be firft Taught, who, and what that Power is, under whofe Dominion they were, and what are his Works, and how they muit Renounce bim before they can regularly be; ad- mitted and lifted in the Service of that Contrary Power, into- whofe Service, as a State of perfect Freedom, they are toenter. And whatever Catechifms, for the InfruGion of Heathens, fhall be form’d upon other Plans, I cannot but efteem them as falling fhoit of, or as befides the Purpofe. Pe CF on. On the whole Syfiem, or Body of Chri- ftian Doctrine; or the whole Church- Catechi{m, by way of Lecture and’ Sermon. Dr. [egy D. Newton’s LeGtures on the Church-Cate- chifm. Dr. Holes’s Courfe of Sermons on the 4 Church-Catechifm. Two Vols. Our Church-Catechifm, as has been obferv’d in the pre- ceeding Lectures on the Preliminary Queftions and Anfwers, proceeds according to the beft Method of conveying Know- ledge into the Minds of Men, to inftruct Perfons, Fir/t, Giving the general Syftem of Chriftian Do€trine, as in that of the Covenant, containing, within its Compafs, the whole of Chriftianity; and then defcending to parcel out, and to enlarge upon the fame Doétrine in the feveral Par- ticulars. And the fame Method might, undoubtedly, with great Succefs, be taken by any Mimifter alfo, or Inftrudtor. So that after a full Comprehenfion given of Man’s Cove- -vant with God, both the Mercies on God’s Part, and Con- ditions to be perform’d on ours. It would very much tend to perfect the Underftanding of the Hearers, the giving them both fhort Lectures, and more enlarg’d Sermons, on every particular Head, going through the whole Catechifm. Nor are there any Helps of this Kind better fitted to the Purpofe, that I know of, than the two preceeding. CHAP. IIL On the Perfective Duties of the Chriftian Life : Or, ov our Saviour’s Sermon on the Mouzt. Blai’s Difcourfes on our Saviour’s Sermon onthe Mount. 5 Vols. 8vo. | Though by a Regular Courfe of Inftitution once or twice gone over, it is prefum’d, the Hearers will attain iret fu [ 30 } full and cleat Apprehenfion of all that is neceflary to be Known, Believ’d, and Pra&tis'd in order to Salvation, in Three Years, than it may be in Threefcore they would do by a huddle of Unconnetted Difcourfes; yet that being done, it may with great Advantage, to the perfecting of their Knowledge in Divine Things, be proceeded to illuftrate in a more particular Manner, fome of the more important Subje&s, both Doétrinal and Moral. Among the former, thofe great Articles of Faith, the Divinity, the Incarnation, Death, Refurrection and Afcention of Chrift, and the Di- vinity, Perfonality, and Gifts of the Holy Ghoft, to which the Feftivals and Fafts of our Church bear a particular Re- Jation: Among the Latter, thofe Perfeftive Graces and Duties of a Chriftian, contain’d in our Saviour’s Sermon on the Mount. And the People being thus fully inftructed by their Paflors and Teachers; As then the End of their Miniftry, which was For the Perfetling of the Saints, or Chriftians, for the Work of ibe Miniftry, for the Edifying of the Body of Chriff, "til they all come t the Unity of the Pub, and of the Knowledge of the Son of God, unto a Perfect Man, unto the Meafure of Se | Stature of the Fulnefs of Chri/t, will be Fully and Happily anfwered; So the People will thenceforth Be 20 more Children, toffed to and fro, and cavry'd about with every Wind of Dotlrine, by the Slight of Men, and cunning Craftinefs, where- by they lic in wait to deceive, but {peaking the Truth in Love, will grow ap into him in all Things, which is the Head, even Chrifz, Eph. 4. 11, 12, 13, 14, 15- Now as to the former Sett of Difcourfes, Doffrinal, they -.! cannot well be brought within the narrow Compafs of. fo |, Diminutive a Library in Embrio, as is here intended; but muft be referv’'d to be the Ingredient of one of the next Clafs. But as to the Latter, the Perfeélive Graces and Duties of the Chriftian Life, the Beatitudes, and other Duties pre- fcrib’d and commented upon by our Lord, in the 5th, 6th, and 7th Chapters of St. Matthew; The Difcourfes here pro- os’d and provided, are fuch as are deem’d, by thofe of Tiaecke who have perus’d them, a Sett of as juft and well compos’d Sermons, as any of late Years have been publifhed. Or rather, to do them Juftice, I fhall prefume to give the Charatter of his G of ¢ concerning them, that They are Plain, Ufeful, Solid Difcourfes, very well adapted to infrukt she DheaneR, and at the fame Time to gra- tify the more learned Reader. i Be CT. Par 4 SECT. W. On the more Flagrant and Enormous Crintes enjoind, by Authority, to be Quarterly Preached againft; on Occafion of Read- ing the Act of Parliament againft Cur{- ing and Swearing ; and the Proclama- tion againft Profanene{s and Immorality. The Proclamation againft Profanenefs and Immorality. Alfo the A& of Parliament a- gainft Profane Curfing and Swearing. To- gether with | A Collection of fome Selef& Difcourfes and Sermons of feveral Eminent Divines, againft ‘Profanenefs and Immorality, and other Cry- ing Sins of the Times, more Particularly the Prophanation of the Lord’s Day, Prophane Curf- tng and Swearing, Perjury, Druwkennefs and Une cleannmefs, { The Minifters of Religion, as declaring the Will of God, and denouncing his Vengeance againft Sinners, may be {aid to Prophecy in Part, x Cor. 13. 9. and are accounted as Pro- phets, 1 Cor. 14. 24,31. And as God made his Prophets of Old, Watchmen unto the Houfe of Ufrael, to declare to the Wicked that they fhould¢furely Die; declaring withal, that if they thould not give them Warning, nor {peak to warn the Wick- ed from bis Evil Way, to. fave bis Life, that the fame wicked: Man fhould die in his Iniquity, bat bis Blood he would require at the Prophet's Hand, Ezck. 3. 17,18 So it behoves.us al- ; as : fo [ 32) fo to difcharze the fame Faithfully, by warning our People againft the more Crying and National Sins of the Times, and ot what kind foever they-be. And furely, as God had ‘of Old, a Controverfy with his People, -becaufe there was no Truth, nor Mercy, nor Knowledge of God in the. Land ; and becanfe that by Swearing, and Lying, and Killing, and Stealing, and committing Adultery, they brake out, and Blood touched Blood ; declaring therefore, that the Land [hould Mourn, and that every one thar dwelleth therein [hould Languifh, with the Bears of the Field, and with the Foals. of Heaven, Hofea 4. 1, 2,3. As this was the Cafe between God and his People, and his Prophets then, fo it feems to be very much the fame now ; | And we have as louda Call at this Day, as the Prophets of Old had, to warn the prefent Generation of the like Sins, and of the like Danger: For furely now, as well as then, the Land is full of Adulterers, and. becaufe of Swearing the Land Mourneth, Jer. 23.10. But far be it. from us, that God : fhould fee in us that Horrible Thing he faw in the Prophets . of Ferufalem; namely, that when we fee the People commit Adultery, and walk in Lyes, we [hould Strengthen alfo, by our fo much Silence, the Hands of Evil-doers, that none [bould return from bis Wickednefs; fo that all of them fhould become as Sodom, and as Inbabitants of Gomorrba. The Impieties of the People, efpecially thofe audacious Defiances of God, by the Com. mon Swearers of our Times, call upon us, to give them _ the fevereft Rebukes ; and we fhould be difobedient alfo to Publick Authority, which requires this, if we fhould Ne- gle& both to Kead the AE of Parliament; and Proclamation Quarterly, and alfo to Preach again that moft dreadful Sin; as alfo againf thofe other Crimes therein fpecified. Ried a ax aR — MS a » ‘ : ’ f : }