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 I THEOLOGICAL SEMINARY^f 
 J Princeton, N.J. »/ /- ^ 
 
 "lip ' "sife 
 
 sec 10,768 V.6 
 Watson, Richard 
 A Collection of theololgical 
 tracts, in six volumes 
 
^ .h.li II ]\)'v^. kill ihI'J o. 
 
 A ^ 
 
 C O L LECTION 
 
 o 7 
 
 THEOLOGICAL TRACTS, 
 
 IN SIX VOLUMES. 
 
 By RICHARD WATSON, D.D. F.R.S. 
 Lord Bishop f?/' Landaff, 
 
 AND 
 
 Regius Professor o/*Divinity /«/>6^ University of 
 
 Cambridge. 
 
 SECOND EDITION. 
 
 V O L. VL 
 
 L O N D O N: 
 
 Printed for T. Evans in the Strand, and in the Great Market, Bur)' St. 
 
 Edmund's; J. and J. Merrill, Cambridge; J.Fletcher, and Prince and 
 
 Cooke, Oxford ; P. Hill, Edinburgh; and W. M'Kenzie, Dublin. 
 
 M.DCC.XCI. 
 
\ 
 
CONTENTS. 
 
 Eight Charges (delivered to the Clergj .fthiD'iocefcs cf Oxford 
 and Cdnterbufy. To which are a^^d, Lifl^'nclions to 
 Candidates for 0/y////t. By Ta masSeckp:r, LL.D. late 
 Lord Archbifhop of Caiiterbliry. Lc?id, 1769. p. i 
 
 The Vifitation Charges which have been publifhed, at difF -ent times, 
 by the Bifhops of the Church of Knglaiid, relative to the pr- jia" '..ities 
 of the Clergy, are many and good, and thefe by A.rchbirh'jj Seeker de- 
 ferve as much attention as the bed of them. Herbert^^ Coun'ry Parfon; 
 Bur7iei''^ Paftoral Care ; Ojxervokr^ Lei'jures on the Exercifc of tne Sa- 
 cred Miniiiry; not to fpeak of Clrryfojtom and the other Anc.c;nts, Who 
 have written on the fubjeil, may be very ufefully read by ferious mfnded 
 meji- 
 
 A 'Treatife concerning the Caufes of the prejent Corrt^ion 
 of Chrflafis, and the Kemedies thereof. By J. F. Os- 
 TERVALD. Tranflated into EngUlh by C. Mutel. 
 2d Ed. 1702. — — — P' 1^5 
 
 This book was highly efteemed by Bp. Burnet ; and indeed all the 
 writings of Mr. Oftervald have been very favourably received in the 
 world in general, 
 
 T'he Defgn of Chriflianity : or, a plain Demonjlratlon and 
 Improvement oj this Propofitlon, vl%. Thut the enduing 
 Men with Inward real Righteon/nefs ., or true HoHnefs^ was 
 they ultimate End of our Saviour s coming into the JVoi Id, 
 jmd is the great Intendment of his bleffed Go/pel By Ed. 
 Fowler, D. D. Biihop of GloucePter. 3d Ed. Land, 
 1699. — — — P-3" 
 
 This work was firft publiftied 'n 1676 : there have been feveral edi- 
 tions of it fince ; but not fu inany.^ -, from the worth of it, might have 
 been expected. Lucas' Pra6tical '_..riiiianity ; 5^<j^/'s Chriftian Life; 
 The v/hole Duty of Man; lioly Laving and Dyiijg; and Thomas a Kem- 
 pis, of the imitation or Chrift, are works of a fimilar tendency. Bp. 
 Burnet, in fpeaking of (ii'-:'i\ kind of books, very truly fays, " by the fre- 
 quent reading of thefe bo'.-:s, by the relifh that one ha in them, by the 
 delight they give, and the eftedts they produce, a man will plainly perceive 
 whether his foul is made for divine matters or not; what uitablenefs 
 there is between him and them ; and whether he is yet touched with fuch 
 a fenle of religion, as to be capable of dedicating himfelf to it." 
 
 Appendix, 
 

 
 CHARGE 
 
 O F 
 
 THOMAS Lord Bifhop of Oxford, 
 
 TO THE 
 
 CLERGY of his Diocese, 
 
 I N 
 
 His PRIMARY VISITATION 1738. 
 
 Reverend Bi-ethren^ 
 
 I AM very fenfible, that you cannot meet together on this occafion, 
 without making deep reflexions on the lofs, which you have fuffered, 
 for the publick good, by the removal of a paftor, whom the experience 
 of fo many years hath taught you to efteem and honour fo highly. It 
 is your farther linhappinefs, that he is fucceeded by a perfon, very 
 unequal to the care of this confpicuous and important diocefe. But 
 your humanity and your piety will, I doubt not, incline you, both to 
 accept and to aflift the endeavours of one, who can aflure you, with very 
 great truth, that he is earneftly defirous of being as ufeful to you all, as 
 he can ; and ferioufly concerned f6r the interefts of religion, and of this 
 church. Would to God there were lefs need of expreffing a concern 
 for them, than there is at prefent ! 
 
 Men have always complained of their owo times : and always with too 
 Vol. VI. A ' much 
 
a The Bijloop of Oxford* s 
 
 much reafon. But though it is natural to think thofe evils the greateil, 
 which we feel ourfelves ; and therefore miftakes are eafily made, in com- 
 pariag. one age with another : yet in this we cannot be miftaken, that an 
 open and prnfeiTed difregard to r'^ligion is becon-.e, through a variety of 
 unhappy caufes, the diftinguifliing characfter of the prelent age; that 
 this evil is grown to a great height in the metropolis of the nation; is 
 (laily fpreading through every part of it ; and, bad m itfelf as any can be, 
 mufl: of neceflity bring in moll others after it. Indeed it hath aheady 
 brought in fuch dinbhitenefs and contempt of principle in the higher part 
 ot the world, and fuch profligate intemperance, and fearlefliiefs of com- 
 mitting crimes, in the lower, as murt, if this torrent of impiety itop 
 not, become abfoliitely fital. Ami God knovvs, far from flopping, it 
 receives, through the ill dei'ig.-.s of fome perfons, and the inconiiderate- 
 nefs of others, a continual incrpafe. Chriftianity is now ridiculed and 
 railed at, with very little referve: and the teachers of it, without any at 
 all. Indeed, with refpeft to us, the rule, which moft of oui- adverfaries 
 appear to have fet themfelves is, to be, at all adventures, as bitter as they 
 can: and they follow it, not only beyond truth, but beyond probability: 
 ailerting the very worft things of us without foundation, and exaggerat- 
 ing every thing without mercy: imputing the faul;s, and fometimes 
 imaginary fiulis, of particular perfons to the whi.le order; and then de- 
 claiming againft: us all promifcuoufly, with fuch wild vehemence, as, in 
 any cafe but ours, they themfelves v«^ould think, in the higheft degree, 
 unjuft and cruel. Or if fometimes a few exceptions are made, they are 
 ufualiy made only to divide us amongft ourfelves ; to deceive one part 
 of us, and throw a greater odium upon the other. Still, were thefe in- 
 vc6tives only to affeil us perfonally, dear as our reputations are and ought 
 to be to us, the mifchief wpuld b$ fmall, in comparifon of what it is. 
 But the confequence hath been, as it naturally muft, that difregard to 
 us hath greatly increafed thr; difregard to public worfhip and inltrudtion: 
 that many are grown prejudiced againft religion; many more, indiffe- 
 rent about it and unacquainted with it. And the emillaries of the Ro- 
 mijh church, taking the members of ours at this unhap|)y difadvantage, 
 have begun to reap great harvefts in the field, which hath thus been pre- 
 pared for them by the labours of thofe, who would be thought their moft 
 irreconcileable enemies. 
 
 Yet, however melancholy the view before us appears, we have no 
 reafon to be difcouraged : for let us take care of our duty, and God will 
 take care of the event. But we have great reafon to think ferioufly, 
 what our duty on this occafion is; and ftir up each other to the perfor- 
 mance of it : that where-ever the guilt of thefe things may fall, it may 
 not fall on our heads. For it mufi needs hc^ that offcnci^fome : But wo t9 
 that man^ h-j whom the cfence coiridh [a). Our grief for the decay of re- 
 ligion might be attended with much comfort in regard to ourfelves, 
 could we but truly fay, that no faults or infirmities of ours had ever given 
 advantages againft it. But though, God be thanked, we are far from 
 being what our adverfaries would reprefent us ; whofe reproaches per- 
 haps were never lefs deferved, than now when they are the moll violent: 
 yet, it muft be owncdj. wc are not by any means, even the beft of us, 
 
 what 
 
 («) Matthj, xviii. p 
 
firji Charge to his Clergy, <* 
 
 what we ought to be. And the prefcnt ftate of things calls loudly upon 
 us, to corrfccl our miftakes, to fupply our deticiences, and do all we arc 
 able for the honour of God, and the happinefs of mankind. 
 
 If we can be unconcerned now, we iiave neither piety nor common 
 prudence in us. And if we are concerned in earneft, we (hall be very 
 defirous, both to avoid all wrong methods of Ihewing it, and to make ufe 
 of all right ones. 
 
 Complaining of our fuperiors for thofe evils, which perhaps they can- 
 hot prevent ; or complaining of them with difrefpeil, for what we may 
 apprehend they could prevent, would both be undutiful and imprudent 
 condudl: : would give our adverfaries joy, and do our caufe harm. In- 
 deed to beg earneftly of God, that he would diredt the hearts of thofe, 
 who prefide over the public welfare ; and humbly to reprefent to them, 
 on all fit oecafions, the declining ftate of religion, the importance and 
 themeansofprefervingit; thefe things are unqudlionable duties. Butthen 
 we muft always approve ourfelves, at the fame time, confcientioufly loyal 
 both in word and deed ; reafonable in our expedtations ; fmcerely grate- 
 ful for the prote6tion, which v/e are afTured of enjoying ; and duly kn~ 
 fible, that every thing of value to us, in this world, depends on the fup- 
 port of that government, under which we now live. We cannot be 
 good men, if we are bad fubjedts : and we are not wife men, if we per- 
 mit ourfelves to be fufpecled of it. 
 
 A fecond proper caution is, That tj^fpeak unfavourably of liberty, re- 
 ligious or civil, inftead of carefully diftinguifhing both from the many 
 abufes of them, which we daily fee; or to encourage any other relh-aints 
 on either, than public utihty makes evidently needful ; can only ferve 
 to increafe that jealoufy, which beins; in former ages grounded too well, 
 hath been moil: induilrioufly heightened, when there never was fo little 
 pretence of ground for it; that the claims of the clergy are hurtful to 
 the rights of mankind. It concerns us greatly to remove fo dangerous- 
 a prejudice againft us as this : not by renouncing thofe pov/ers, which 
 the Gofpel hath given us ; for we are bound to aflert them : but by con- 
 vincing the world, that they are perfedly innocent ; and avoiding all 
 appearance of aiTuming what we have no right to: by fhewing our ab- 
 horrence of tyranny, efpecially over the confciences of m.en ; and fatif- 
 fying them fully, if poffible, that ztv preach not ourfelves, but Chrifi JefuSy- 
 the Lord; and ourfelves, their fervants for his fake [b). Then, v.'ith re- 
 fpea to the privileges, that we derive from human authority: as, on the 
 one hand, receding from any of them v/ithout caufe is only inviting frefh 
 encroachments, and giving needlefs advantages to fuch as will be fure 
 to lofe none : fo, on the other, ftraining them too far is the likelieft way 
 to deftroy them all at once : and botli our ufefulnefs and our fscurit'y 
 depend very much, on our appearing plainly to deilre nothing inconfif- 
 tent with the comm.on good ; to have the tirueft concern for all reafon- 
 able liberty, and to be zealous only againlt licentioufnefs ana confu- 
 fion. 
 
 Thirdly, If v/e fhould be tempted to oppofe profanenefs, by encou- 
 raging the oppohte extreme of fuperlHtion: this alfo v/ould be unjuiti- 
 ftable m itfelf i would have bad effefts upon as many as we inia;hc mif- 
 
 A 2 " le^dj 
 
 {I) 2 Cor. iv. 5, 
 
"4 'the BiJ})dp of Oxford's 
 
 lead ; and give great opportunities to all that fliould fee them mifleil, ef- 
 ther of accufing religion, or expof.ng us, as corrupters of refigion. Not 
 that we are to give up inconfideraiely, whatever fome perfons are pleafed 
 to charge with luperftition : for there v/ould he no end of conceffions at 
 that rate : but only to avoid encouraging anything, that can be juftly 
 charged with it -, and then we fhall ftand upon fure ground. For no- 
 thing can be more unjuft, than thofe imputations of it, which our ad- 
 verfaries are fo fond of throwing, fome upon Chriftianity itfelf, others 
 on the do6trine and worfhip of that church, of which, through God's 
 merciful Providence, we have the happincfs to be members. 
 
 Another very pernicious error would be, if we fhould think to ferve 
 our caufc by intemperate warmth in it. ChrilHan zeal indeed is a duty, 
 that never was more needful, and never lefs fliewn. But pafTion will do 
 no good. If exprefled againft thofe, who are indifferent about religion, 
 it will turn them into enemies : if againft the enemies of religion, it 
 will make them yet more vehement enemies. Befides, the extravagant 
 things, that men fay and attempt againft us and our profeilion, are not 
 always defigned injuries ; but frequently the eftedts of mifreprcfentations, 
 and prejudices, that have imperceptibly taken hold on perfons, who 
 otherwile mean tolerably well. Now mildnefs to fuch as thefe, is but 
 juftice : and to all others, it is prudence. Railing is the province which 
 our adverfaries have chofen ; and let us leave it to them. For whatever 
 luccefs they may meet with that vay, as indeed they excel in it, we ftiall 
 meet with none: but only make the fpirit of Chriftianity be m/ifunder- 
 itood and ill fpokcn of, by our own want of it. Therefore, how inju- 
 rioufly foever we may be treated, let us return neither injurious nor harfti 
 treatm.ent for it : nor endeavour to mark out thofe perfons for objects of 
 popular hatred, who are ever fo unwearied in labouring to make us fo. 
 Yet, at the fame time we muft never court irreligious men by wrong 
 compliances ; never contribute to increafe their power of doing harm ; ne- 
 ver delcrt our duty, cither for fear of them, or favour from them. But then 
 let us defend botli religion and ourfclves, with that fairnefs and decency, 
 as well as courage, which becomes our funiSfion: acknowledge ingenu- 
 ■oufly whatever can be allcdged againft us with truth, only claiming equi- 
 table allov/ances ; and where charges are untrue, yet wie mild expoftu- 
 lations, not reproaches ; and try to fl::amc our op-pofers by the reafonable- 
 nefs of what we fay, rather than exrfperate them by the vehemence of 
 it. They indted have little caufc cither to complain or to triumph, if 
 under fuch grofs provocations as they give, our temper fometimes iails: 
 but we have great caufe to do our utinoft, that it fail not. 
 
 And if undue feverity of fpeech muft be forborn towards profeffed ene- 
 mies ; much more to thofe, who may, for aught we know, defign them- 
 felves for friends. Indeed, when it is evident, that men only put on a 
 pretence of wiftiing wcfl to Chriftianity, or the teachers of it; and, 
 whilft they affccl; to charge us with uncharitablenefs for queftioning their 
 fmcerity, would dcfpife us for believing them : there we muft be allow- 
 ed to fee what plainly appears ; and to fpeak of them, both as adverfaries, 
 and unfair ones. Or when docl:rines, whatever the intention of pro- 
 pagating ihetn be, are inconfiftent cither with the whole or any part of 
 «ur religion i it is no uncharitablcncfr, but our duty, to lay open the 
 2 falfhood 
 
jirjl Charge to his Clergy. 5 
 
 falfiiood and ilie danger of them. Nay, fuppofing only the legal e(}a- 
 bliftiment of religion, or fonie branch of it be attacked ; yet the attempt 
 may both be injurious enough to us, and detrimental enough to the pub- 
 lic, to de(<"rve a vigorous oppofition. But to fliew paffion and bitternef* 
 in any of thefe cafes ; to take pleafure in making men's miftakes or de- 
 figns thought worfe than they are ; to judge harfnly of them with re- 
 fpecl to another world, or expofe them to ill ufage in this ; to refufe 
 them due allowances for human infirmity, or be more backward to own 
 their merits, than to fee their faults : fuch behaviour, inftead of pro- 
 moting truth, will prejudice the world againft it ; will give unbelievers 
 dreadful advantages, and for ever prevent that union amongft Chriltians, 
 which would procure us, above all things, the efteem of rnen, and the 
 bleffing of God. 
 
 From thefe improper methods of fupporting religion, let us now pro- 
 ceed to the proper ones. And they will naturally fall under the general 
 heads of our inl1:ru61ions and our lives. ■ 
 
 Giving infrructions requires knowledge. And therefore, as a compe- 
 tent degree of it is juftly expected of perfons, before they enter into holy 
 orders : fo, when they enter, the care of making a continual progrefs in 
 it is folemnly promifed by them, and covenanted for with them. What 
 may be a very good beginning, is by no means a fufHcient flock to go on 
 with ; and even that will leifen, if no pains be taken to increafe it. 
 Continued application then is a duty of importance. Perfons of lower 
 abilities and attainments are in danger, without it, of being ufelefs and 
 defpifed : and they, who fet out with greater advantages, are bound to 
 endeavour at doing, ir* proportion, greater fer vices to the church of 
 God. Without exception therefore, all who are engaged in fo ferious 
 an employment as ours, if they have any regard either to their duty or 
 their charadler, muft take care, not to be more remarkable for their di- 
 verfions, than their fludies ; nor indolently to triHe their time away, in- 
 ftead of employing it to good purpofes. And though moft parts of learn- 
 ing v/ill be ufcful to us, and all parts ornamental ; yet we muft be fure 
 to remember, what we have been folemnly admonilhed of, that no at- 
 tention to any thing elfe, ought ever to draw us away from the purfuit 
 of fuch knowledge, as is properly theological. For to excel in other 
 things, and be deficient in that, cannot but caft a grievous refledtion ; 
 either on ns, for not ftudying what we profefs ; or on our profeilion, as 
 having little in it worth fijdying. Our principal bufinefs therefore muft 
 be, to obtain a thorough acquaintance with the Chriflian faith : firft the 
 grounds, then the doctrines of it. And the previous qualifications for 
 attempting this are, a due knowledge of the rules of right reafoning, 
 and of the moral and religious truths which nature teaches ; of the flatc 
 of the world in its earlier ages, and in that when Chriftianity firft ap- 
 peared. Thefe preparations being made, the great thing requifite in 
 the next place is a diligent fearch into the holy Scripture. For there it 
 is, that both the authentic fyftem of our belief, and the chief evidence 
 for it, are exhibited to our view. Scripture therefore, above all things, 
 the Infidel endeavours to ridicule ; the miftaken Chriftian, to wreft in 
 fupport of his errors : and if we defire, either to confute them, or to 
 fatisfy ourfelves s our only way mult be, to underftand it vvcil. For 
 
 A 3 which 
 
$ The B'ljhop of Oxford's 
 
 which end it is quite neceffary, that we make the original language, at 
 leaft of the New Teftament, familiar to us : and were that of the 
 Old more commonly ftudied, the advantages would be very confider- 
 able. 
 
 - In order to fee clearly, on what ground our belief ftands ; together 
 with the facred volumes the r felves, the writings of fuch learned perfons, 
 as have proved their authority, and vindicated their accounts of things, 
 muft be carefully read ; and attentively compared with thofe objedlions 
 againft them, which have been revived of late, drefled up with fo much 
 art, and fpread abroad with fo much diligence. For in our prefent cir- 
 ^umftances, we are always liable to be ;;ttack.ed : and conuder, what an 
 unhappy triumph it would afford, fhouJd v/e be found ur:provided of a 
 rational defence. It is very true, the general evidence, which we have 
 for our faith, is abundantly fufficient of itfelf, to overbalance many dif- 
 ficulties concerning it, and ever fo m.;ny cavil«; againft it. But yet 
 our being unquaiihed to give more particukr anfwers, where they can 
 be given ; as indeed there are few cafes, where they cannot ; may 
 often prove a great reproach to us, and a great ftumbling-block to 
 others. 
 
 Next to the grounds of religion, the doftrines of it, efpecially the 
 inore important and difputed ones, ought to be ftudied, with fuch dili- 
 gence and imp'.rtiality, as may beft dilcover to us the nature of every 
 opi;iion, and the force of every argument : that fo we may neither load 
 Chriilianity with what doth not belong to it: nor betray, inltead of de- 
 fending it, by giving up what doth ; but faithfully keep that vjhich is cofii' 
 niittedto our triiji (c), both entire and unmixed. To fecure this great 
 end, v/e muft ever adhere ftriilly to the word of God, fairly interpreted 
 by the help of all fuch means as Providence hath given us : and carefully 
 avoid, on the one hand, fondnefs of novelty; and on the other, over- 
 great reverence of antiquity, cfpecially fuch as comes fliort of the ear- 
 lieft. But againft the forn^.er of thefc, it is peculiarly needful to caution 
 the rifing generation ; whom the raftinefs of youth, and the petulant 
 fpirit of the prefent age, too often hurries into a ftrange vehemence for 
 any imagination, which they have happened to take up; and prompts 
 them to fly out againft eftabiifiied dodrines, without having always the 
 patience even to underftand them. Such therefore fhould be exhorted 
 to learn a proper degree, both of filence and fufpenfe, till cooler thought, 
 and farther inquiry, make them fitter judges of things. But beiides 
 thofe controveriies, to which this caution chieHy relates ; that between 
 the Papifts and us deferves at prefent to be well ftudied, by fuch of you, 
 as live in the neighbourhood of any. For feldom have theylhewn more 
 zeal or more artifice than of late, in their attempts of making profelytes. 
 And therefore it is of great confequcnce, that we provide ourfelves againft 
 them, with a fufficient kiiowledge of their real dodfrines, their moft fpe- 
 cious pleas, ar-d the proper anfwers to them. Another fubjec^, with 
 which we are concerned to be well acquainted, is what relates to the go- 
 yernraent and v\orlliip^ difcipline and cftablilhment of our own church. 
 Different parts o;fi qur ecclcfiafticai conftitutiqn are freq^u^ntly cenfured, 
 by dilicreat forts of perfons, with very diferent views : though indeed 
 
 th<? 
 
 (r). I TliTi. vl. 20» 
 
firf. Charge to hh Clergy, 7 
 
 'tl^e mod oppoflte of them have appeared, for forric fime, unaccountably 
 ?Jifpofed to unite againll us j and Believers to join widi Infidel's in ufing 
 their Chriflian brethren ill. It niuy therefore be of great ufc, to inform, 
 ourfelves diligently concerning every tning of this nature, which is fpo- 
 ken of to our prejudice; and be always ready to {hew the genuine ftate 
 of the cafe, with mildnefs and fairnefs. But ho controvcrfies, howeve'r 
 needful, niulj- be fuffered to divert our attention from what is "of all things 
 the moft needful, the ftudy of practical religion, and of the cdrnmon 
 ■"duties of life. Thefe are the thing?, which mankind are rnoft apttp 
 fail in, and moft concerned not to f^il in : and therefore fpendihg rnuca 
 time upon them, obtaining a thorough infight into them, and having a 
 deep fenfe of them, is the very foundation of doing good, both to others 
 and to our own fouls. 
 
 A competent provifion of knowledge being fuppofed, the next thing 
 is communicating it to thofe who are under our care, in fuch irianifer 
 as their circumftances require. 
 
 The proofs of religion, both natural and revealed, all men fhould be 
 taught, and efpecially at prefent, in the moft intelligible and convincing 
 manner. As for the cbjedions againft either : fuch as it may be fup- 
 pofed they have thought or heard of, (hould be diftin£tly anfwered ; biit 
 the reft obviated only, as occafion offers. For to enter into them far- 
 ther, would be mifpenJing time. Next to the truth of religion, they 
 fhould have its importance laid before them. The neceffity of a moral 
 life moft men will own in general terms: only what they are pleafed to 
 call fo, is often a very immoral one, both with lefpect to their fellow- 
 creatures, and the government of themfelves. But regard to piety is 
 ftrangely loft, even amongft perfons, that are otherv/ife tolerably ferious. 
 Many have laid afide all appearances of it : and others, who would feein 
 to keep them up, do it with evident marks of indifference and conteriipt. 
 It ihou'd therefore be induftrioufly fiiewn and inculcated, that an inward 
 fenfe ot love and duty to God, founded on juft conceptions of him, and 
 exprelfmg itfelf in frequent acls of worihip. conftant obedience and re- 
 fignation to him, is in truth the firji and great cotnmandnient {d), the 
 principal and moft important of moral obligations. But then, befides 
 thole inftances of piety, vi'hich reafon requires of us, there are others, 
 founded on relations equally real, and confequently dcferving dqual re- 
 gard, enjoined by revelation. The utmoft care therefore ought to be 
 ufed, co/ilidering the prefent difpohtion of the world, to convince men 
 of what moment the dodlrines and duties of the Gofpel are. * To make 
 reafon Sufficient for nothing in religion, is to overturn everything. But 
 to inlift on its infufficiency for many moft valuable purpofes, which re- 
 velation is fully fufficicnt for, and on the necelTity of obfei-ving whatever 
 God hath thought fit to command, this is doing but common juftice, 
 though a very feafonab!c piece of JupL-ice, to the doctrine of our bleffed 
 Saviour, and the authority of our Maker. 
 
 When once men are brought to underftand the value of Chriftianity, 
 the next thing is, to give them a proportionable folicitude for it : to 
 makfe them obferve, how vifibly the belief and pra6lice of it decay, and 
 how dreadful the confequences muft be and arc ; to lliew them, that re- 
 
 A 4 ligion 
 
 {d) Matth, xxii. 38, 
 
% The Bljhop of Oxford's 
 
 ligion is not the concern of the clergy merely, but the common concern 
 ,of all men ; the great thing, on which public and private happinefs de- 
 pends in this life, as well as eternal felicity in the next : that therefore, 
 if they have any value for thefe important interefts, they muft take the 
 neceflary means of fecuring them : their children, their fervants and de- 
 pendants muft be diligently watched over and inftrucled ; private devo- 
 tion muft be pradifed, family- worfhip revived, and the fervice of God 
 in the church regularly and ferioufly attended upon. For laying afide 
 thefe things hath almofl baniftied religion from amongft us : and nothing, 
 but reftoring them, can bring it back. Piety is indeed feated in the 
 heart : but to give it no vent in outward exprefiion, is to ftifle and ex- 
 tinguilh it. Neglefting the public exerciie of religion, is deftroying 
 the public regard to it : and Leaching men to defpife their own form 
 of religion, is enough very often to make them defpife it under any 
 form. 
 
 Great pains have been taken by our adverfaries to give the world an 
 jU opinion of religious inftrudlion : and we muft take equal pains to give 
 them a good one of it ; by reprefenting to them, both the natural influ- 
 ence it hath, and the Divine authority that enjoins it. But after all, the 
 only efFeiTtual convidion will be that of experience. And therefore the 
 chief point is, to endeavour that men may feel the benefit of our teach- 
 ing : feel at leaft, that it is their own fault, not ours, if they do not be- 
 come the wifer, the better and happier for it. To this end, we muft all 
 dwell often and ftrongly on the great duties, and great failures of duty, 
 in common life ; firft explaining the obligations of religion fo as that they 
 may be pra6lifed ; then infifting on it, that they muft: entering into the 
 particulars of each with fuch plainnefs, that every one may clearly fee 
 his own faults laid before him ; yet with fuch prudence, that no one may 
 fomuch as imagine himfelfperfonally pointed at: and taking the ftric^eft 
 care, that no part of what we fay may feem in the leaft to proceed 
 from our own paflions, or our own interefts ; but all appear evidently 
 to flow from a true coiicern for the good of thofe that hear us. Diligent 
 confideration, what our fubje6l and our feveral chara6lers will bear us 
 out in, muft dire6l us, when to give our judgment with diffidence, when 
 to lay ftrefs upon it : in what cafes to exhort -with all long-fuffering (t-) ; 
 in what, to rebuke vjith all authority [f). But whichfoever we do, nei- 
 ther our language Ihould be florid, nor our manner theatrical : for thefe 
 things only raife an ufelcfs admiration in weak perfons, and produce 
 great contempt in judicious ones. Nor yet on the other hand, ftiould 
 our expreflions be mean, or our behaviour lifelefs : but both muft be 
 fuitable to the employment we are upon ; both be fuch as come naturally 
 from the heart of the fpeaker, and therefore will naturally move that of 
 the hearer. 
 
 To this our public teaching it will be a great help, and indeed a va- 
 luab'e part of it, if we perform the feveral offices of our excellent liturgy 
 devoutly and properly: neither with an irreverent precipitation, nor a 
 tedious flovvncfs : neither in a flat and languid manner, nor yet with an 
 aftc6ted livelincfs, or a vehemence ill placed or over-done : but fo as 
 
 may 
 
 (0 2 Tim. iv. 2. (/) Tit. ii. 15. 
 
firfl Charge to his Clergy. 9 
 
 rhay befl exprefs the fenfe and the importance of what we read; and, by 
 Ihewing our own attention to it, engage that of all around us. 
 
 Belides our general inflrudtions, it is very needful, that we give the 
 youth under our care, in particular, an early knowledge and love of re- 
 ligion, that may abide with them ; and fland the trials, to which their 
 riper years will of courfe be expofed. I hope you are all diligent in that 
 moft ufeful work of catechizing : and have done your utmoit to prepare 
 for confirmation thofe whom you prefent to me. And I earneftly re- 
 commend it to you, that the good impreffions, which may well be fup- 
 pofed to have been made upon their minds at this feafon, be not fuffered 
 to wear off again ; but be improved into fettled habits of religion and 
 virtue by ftill farther exhortations, and leading them, as foon as poflible, 
 to the holy communion. But, though all the youth deferve our peculiar 
 attention ; yet if any of them be educated in charity-fchools under our 
 infpecStion, for thefe we fhould think ourfelvcs ftill more nearly concerned, 
 than for the reil ; and, by lirfl: taking care, to have them taught what- 
 ever is proper, and nothing elfe, then making known the good manage- 
 ment they are under, put an end to thofe accufations, of their learning 
 idlenefs and pride, fuperlHtion and diflcyalty ; which may have been", 
 fometimes oiie of them, fometimes another, in fome degree deferved.j 
 but have been carried with a wicked induftry moft fhamcfully beyond 
 truth, and leifeneu the credit of this excellent inftitution, even v/ith many 
 good perfons, to the great detriment of Chriftianity. 
 
 Another very ufeful method of fpreading the knowledge of religion, 
 and teaching men a ferious regard to it, is by diftributing or procuring 
 to be diilributed, fuch pious books, efpecially to the poorer fort, as are 
 bell fuited to their capacities and circumftances. For there is a great 
 variety of them to be had : and at fo very low prices, that much good 
 may be done this way to coniiderable numbers at once, in a moft ac- 
 ceptable m.anner, for a trifling expence. 
 
 But nothing will contribute more to make our public inftruflions ef- 
 fe<51:ual, than private converfation, directed with prudence to the fame 
 end. The better we are known to perfons, the greater inHuence v/e may 
 hope to have upon them : and the better we know them, the more di- 
 ilincriy we fhall fee how to make ufe of that influence to good purpofes. 
 By reprefenting proper truths, at fit times, with a modeft freedom, we 
 may very much abate the prejudices of men, who have any fairnefs rcr 
 maining, both againft religion and ourfelves : at leaft we may prevail oh 
 them, for the fake of public order and example, to keep within the bounds 
 of decency ; and fo prevent their doing harm, if we cannot make them 
 good. Perfons, that err in particular points of doclrine, friendly dif- 
 courfe m.ay fhev/ us what led them into their miftakes, snd enable us to 
 lead them out again. Such as dillent from our church-government and 
 worftiip, talking amicably with them, and behaving in the fame manner 
 towards them, if it doth not immediately bring them over, may how- 
 ever bring them nearer to us, both in judgment and affection. Such as 
 are faulty in their moral conduct, ferious and affectionate remonftrances, 
 given in private and kept private, and joined with a tendernefs to their 
 characters in public, may often do a great deal towards reforming them: 
 ^d fooner or later, the feed thus fown may ipring up in their hearts, and 
 
 produce 
 
^b Tloe Bljhop of Oxford's 
 
 j»i-odiiC3 happy fruits. We fliould not indeed prefs upon perfons, when 
 there is lO ot ,er profpecl than that of provoking them : but we ought to 
 watch all O' portunities, whilll: there is any hope left ; and not only make 
 it our eiisieaYoiir to convert the miilaken and vicious, but ftir up the neg- 
 ligent to lerious thought, and the good themfelves to more eminent 
 ■g'^odnefs. Especially fuch perfons of rank and influence, as we find 
 well difpofed,,th^fe we mnft earneilly excite to appear and give counte- 
 'nance to ih'e cauie of religion, tvct remembring that awful declaratioii 
 cf our blelTtd Lord : IVhofoever p)all be ajlyamed of ?ne and of ?ny words in 
 this advft irons and ftnful generation.^ of him afo fiall the Son of /Man le 
 vfl}cnned^ iih-.nhe co?neth in the glory of his Father with the holy Angels {g). 
 We muft convince them of the urgent neceflity there is, for interpdiTng 
 in behalf of piety lUid virtue: z^-''^ fuggeft to them the means for engag- 
 ing with' fuecefs in this excellent employment. Yet muft we never 
 ■fper.d fo rtjUch of our attention on the higher part of the wbrld, as to 
 give the lealt fufpicion of neglecting the lower; whofe riumber is fo much 
 larger, vvhofe difpofitioiis are ufual'y fo much more favourable to reli- 
 gif^n, and wilofe eternal happinefs is of equal importance to them, and 
 ought to be'Of equal' cbncern to us : but we muft prove we are in 
 earn^ft in our work; by making it our care, as it was our Mafter's, 
 that the poor have the Gofpel preached to them [h). And one opportunity 
 of preaching it with fmgular advantage, both to the poor and the rich, 
 is when ficknefs brings near to them the view of another life. At fome 
 times incccd the fick may be incapable of attending to exhortations : at 
 others tl.e)''may be endangered' by them : and at all times great prudence 
 is requiiite, to : void the extremes, of terrifyiiig or indmging them too 
 much, hut^ provided due caution be ufed in thefe refpeds ; laying be- 
 fore them what they ought tv? be, and reminding them to confult their 
 own conf.iences what they have been, is a moft likely method of ex- 
 citing in them fuch afFcdi ns and, rcfolutions at that feafon of recollec- 
 tion and fenoiifhefs, as, through the blcfling of heaven, may produce 
 the happieft euc6ls. 
 
 To theft excellent ofEces therefore we muft all of us chcarfully apply 
 ourfelves, e'adi in fuch degree as his ftation requires. If they do re- 
 quire pains, if they do take tip time, if they are inconfiftent with agree- 
 able amufements, and even interrupt ufeful ftudies of other kinds ; yet 
 this is the bufinefs which vV^e have folemnly chofen, and the vows of God 
 are upon us : it is the moft important and moft honourable, it aught to 
 be the moft delightful too, of all employments : and therefore we have 
 
 punifhed by our faperiors for negledliing, we muft neither expe£l fuecefs 
 nor reward. 
 
 But then to fccure either, the chief thing requifite is ftill behind : that 
 our own tempers aiid lives be fuch, as We lay thofe of other perfons 
 fhould. For if we, who teach religion, live, or fuffer our families to 
 live, with little or no feiile of rcligibn, v/hat can we poflibly expect, 
 
 but 
 
 {^i) Mark vili. 38. (^) Matt. xi'. 5, (0 Pet. v. 2, 
 
firji Charge it his Chrgy, IT 
 
 tut that men will improve fo palpable an advantage ngalnft: us to the ut- 
 moft : will argue, that we believe not our own doftrine ; and therefore 
 it deferves no belief: or, we praitife not our ovv-n precepts ; and there- 
 fore they cannot be praftifed ? Thus we fiiall incrcafc that infidelity .;nd 
 vvickednefs, which our bufmefs is to oppofe. Too much of it will he 
 really owing to us: and the whole will be laid upon us. 'I'hc enemies 
 of religion will have the beil pretence in the world to ruin us : and the 
 friends of it will grow unconcerned for us, and ready to give us up to 
 them. But, were thefe confequences not to follow, ftill \cry bad ones 
 niufl: follow. Men, irreligious or vicious themfelves, cannot be hearty 
 in oppoung irreligion and vice: they cannot do it with boldnefs, if they 
 ■were hearty: and could they he ever fo bold, it mult fit much too ill up- 
 on them, to have any good efFe6t. Wrong-minded perfons will be fur^ 
 nifhed with the mofi p'aufible excufe imaginable for difregardmg them 
 intirely : and the rightefc-minded perfons that ever were, cannot, if they 
 would, regard them as they ought. This will be the cafe, even with 
 refpeft to their public teaching :' and as for private admonitions, they 
 will feldom have the face to venture upon them, and never fucceed in 
 them : whereas everv word, that com.cs from an exemplary man, hath 
 great weight j and his bare example is mod valuable inftruction of itfelf. 
 But, were a bad life not to hinder at all the fuccefs of our miaiftry j yet 
 we muft remember, it will abfolutely hinder the falvatlon of our fouls: 
 and fubje6t us to X.h?.t forer puni/htnerit^ of which he Tna/ wellbe th^tight zvoT" 
 thy^ who^ teaching others^ ieacheth not himfelf but through breaking the la-jf 
 dj/honoKrcth God [k). 
 
 Nor is it fufficient oy any means for us to be guilty of no vice. This 
 is fmall praife, for one of our order. We are bound to be patterns of 
 the mod diligeot practice of virtue, and the flriclell; regard to religion: 
 and we fliall never make others zealous for what we ourfelves appear in- 
 different about. It is very true, that, peculiarly in our cafe, the gene- 
 rality of the world both expect and find fault, quite beyond reafon : and 
 doubtlefs they are much to blame in doing fo. But then fur^ly we arc 
 no lefs to blame, if, v/hen we know the feveritv, with which our con- 
 du£l will be examined, we do not watch over it with equal fcverity our- 
 felves ; and take the only way to be looked on as good men, that is, be- 
 ing fuch undeniably. And whoever hath a due fenfe of this obligation, 
 Avill confcientioufly rt'3/?^if?/, not only from all ei)il^ but <iU appearance of it 
 too (/}» Such a one, for inrtance, far from ever offendiig againft tem- 
 perance, will be noted for it : ancj think the imputation of being mighty 
 to drink tvine (m) almoft as infamous, as that of being overcome by it. 
 Far from being guilty of indecency in his behaviour or difcourfc, he will 
 keep at a diftance from everything liable to the conftru61:ion of it. Far 
 from being remarkable for luxury and delicacy in his manner of living 
 or appearing, he will be fure to prefervc himfelf, on all occafion-, at leaft 
 as remote from indulgence, as he is from aufterity. And though he will 
 never difguft the perfons, with whom he converfes, by a gravity affesfl:- 
 ed or ill timed ; yet he will be equally careful, never to expofc himfelf, 
 
 by 
 
 {i) Heb. X. 29. Rom. ii. 21, 23, (/) i Theff. v, 22, 
 
 \^/n) If, V, 22 1 
 
J I TJ?e BlJJjop of Oxford's 
 
 by a lightncfs of carriage unbecoming his fun^lion; nor let any thing be 
 a part of his character, much lefs a diltinguifniiig part, that can only 
 tend to lower it. For we can never be ufeful, if we arc defpifed : and 
 vve fliall be defpifed, if we "will give opportunities for it. Even they, 
 who feem well pleafed with us, will think meanly of us inwardly i and 
 perhaps of the whole order, for our fakes. 
 
 Yet at the fame time, we fliall be greatly miftaken, if we aim to avoid 
 contempt by haughtinefs : which will only add hatred to it. Our rule 
 therefore muft be, to exprefs, in every thing, condefcenfiqn to the lower 
 jpart of the world, without being improperly familiar ; and refpedl to the 
 upper, without being fervilc : recommending ourfelves at once to the 
 love and efreem of both, by a mild kind of dignity and ingenuous fun- 
 plicity, kept up through our whole behaviour. Mildnefs of temper is 
 the ducy of every man : but efpecially required of us («) j and abfolute- 
 ]y neceiiaiy, both to our preferving regard, and doing fervice in the 
 world. Therefore, whatever provocations we meet with from thofe 
 amongfl whom we live, as indeed we often meet with great ones, it nei- 
 ther belongs to our character, nor v/ill be for our intereil, to take offence 
 and exprefs refentment 5 but by prudence and patience to o-vercome evil 
 <Lvhh good (0). For we fiiall often do it this way, and never any other. 
 Inilead of being engaged in enmities of our own, it fhould be our en- 
 deavour to compofe the differences of other perfons : not by intermed- 
 dling in their affairs, when we are not called to it; but by laying hold 
 on everv fit opportunity given us, for difpofmg them to a mutual good 
 opinion, where there is room for it ; or at leaff, to mutual good-will. 
 'loo many occafions indeed for friendly interpolition, our ui>happy par- 
 ty-difputes furnilh us with, had we no other. Entring into thefe with 
 vehemence, and that injuftice which never fails to accompany vehe- 
 mence, is what all men ihould avoid : but we, who muft caution them 
 againft it, fhould avoid it with uncommon care : fhould religioudy pay 
 that refped to every one, which is their due, efpecially to our fuperiors i 
 think well of men's actions and defigns, unlefs vve have evident caufc to 
 think otherwife \ judge with modeffy, where perhaps we are not qualified 
 to judge; and whatever our opinion be, preferve our behaviour inoffen- 
 iive : give the lealt provocation, that may be, to bad men of any fide j 
 and adt in fuch manner, as may gain us, if polTible, the united eftecni 
 of good men of all fides. For theirs is the friendfhip, of which we 
 ought to be ambitious. Familiarities with profane and vicious perfons, 
 beyond what neceffary civility, or a real profpccl of reforming them re- 
 quires, will, whatever we may promife ourfelves from their favour or 
 inccrelt, always difcredit and weaken us in general; and much oftner 
 prove hurtful, than advantageous, to any of us in particular. But to 
 cultivate the good opinion of the wife and virtuous, to recommended our- 
 felves to their prote6tion, and, whatever elfe they may differ about, en- 
 gage their common zeal in the common caufe of religion : this will pro- 
 cure us both fecurity and honour, and every way promote the great de- 
 iv^VL of our profeflion. 
 
 Another point, on which our character will not a little depend, is our 
 
 beingj 
 
 («) Matth. X. 16. I Tim. ill. 3. 2 Tim. ii. 24, 
 (c)* Rotn. xii. 21, 
 
fiyjl Cl)arge to his Clergy. ij 
 
 bcino;, in a reafonable degree, difinterefted. A very large proportion 
 indeed of the clergy have too much caufe to endeavour at bettering their 
 circumftances : and it is barbarous treatment, to accufe them for it, in- 
 ilead of pitying them. But over-gxeat folicitude and contrivance for 
 advancing ourfelves w^ill always make impreffions to our prejudice, let 
 our condition be ever fo low : though defervedly much ftronger impref- 
 fions, in proportion as it is higher. We fhall be thought to have no 
 attention, but that, of which we difcover too much : and the truth is 
 ive cannot ferve tzvo jnajiers [p). Nor will it be fufficient, that we avoid 
 the charge of immoderately defiring morej unlefs we avoid alfo that of 
 felfifhnefs, in the management of what wc have already : a matter, in 
 which it is very difficult, and yet very important, to give no offence. 
 We are bound, both to thofe who belong to us, and thofe who fhall 
 come after us, to take a proper care of our legal dues : and preferve 
 them faithfully from the encroachments of fuch, as tell us very truly, 
 that we ought not to be worldly-minded ; but forget what is equally 
 true, that they themfelves ought not to be fo. But then the flrong- 
 eft reafons of all kinds oblige us, never to make unjuft or litigious 
 claims ; never to do any thing, either hard or rigorous, or mean and 
 fordid : to fhew, that we defire ahvays the moft eafy and amicable me- 
 thod of ending difputes; and Vv'hatever method we maybe forced to take, 
 never to let any thing force us into the leaft degree of unfairnefs, pafHon 
 or ill-will ; but endeavour, by all inflances of friendly behaviour, to w^in,, 
 ifpoffible, upon the perfon we have to do with; at leafl to convince: 
 every body elfe, how very far we are from intending wrong to him, or 
 any one. 
 
 And nothing will contribute more, to acquit us from the fufpicion of 
 being felfifti in cur dealings with other perfons; than approving ourfelves 
 charitable to the poor : a virtue which becomes us fo extremelv, and is 
 fo peculiarly expected from us, and will give us fo valuable an influence; 
 that we fhould willingly ftraiten ourfelves in almoft any thing befides, 
 that, to the full proportion of our abilities, we may abound in giving 
 alms. And together with this, would we but, each in his flation, take 
 the beft care we can to fee juftice done them in that provifion, which the 
 law hath intended for them, it would generally prove a much more con- 
 fiderable benefa<5lion, than ail tliat we are able to beftow on them of our 
 own. 
 
 To the above-mentioned inflances of right condufl we muft always 
 add, what will render them very engaging, the occafional kind offices of 
 good neighbourhood ; with a decent hofpitality aifo, if our circumftances 
 will permit it : and then, notwithftanding the cenfiires of thofe, who 
 complain that we are of little ufe, and endeavour to make us of none, 
 we may furely well hope to do fervice to God, and be efteemed of men: 
 efpecially if, together with fo exemplary a behaviour towards others, we 
 are friendly and compaffionate, candid and equitable amongft our- 
 felves. 
 
 Great injuftice, I am fatisfied, is done us on this head : and many 
 groundlefs accufations brought confidently agaiiift us, by perfons, who 
 neither enquire into facl;s, nor confider circumftances. But there are 
 
 few 
 (/) Matt. vj. 24. 
 
U " 5^^^ ^OH of Oxford ifirfi Charge, bV, 
 
 few things, in which it concerns us more, to clear ourfelves wlrere we 
 are innocent, and to amend ourfelves where we are faulty. For fo long 
 as we are thought in the world, cither infolent to our inferiour breth- 
 ren in general, or void of generofity and pity to fuch of them as we em- 
 ploy ; we muft not expeil to receive better treatment, than we are un- 
 derllood to give. And if we are believed to be chargeable, beyond other 
 men, with mutual bitternefs and vehemcncCj when any kind of contro- 
 verfy rifes amongfl us ; this too is a ch.iratSler, fo very different from that 
 which ought to be ours, th.\t the utmott care {hould be taken to guard 
 againfl: it. Not that we are obliged, either to fpeakof or behave to men 
 of bad lives, or bad principles, as if they were good ones, becaufe un- 
 happily they belong to our ordef. Making no diftinition would be on 
 all accounts wrong: and making a proper diilinction will be very afeful. 
 But then we ihould never think worfe of our brethren, than evidence 
 forces us; never pubiifh our ill opinion, without fuiEcient reafon ; nor 
 exceed, uhcn we do publifh it, the bounds of moderation : we iiiould be 
 ready to fliew them all fitting kindnefs, even whiift they continue blam- 
 able ; and receive them back with the mofl: charitable tendernefs, v/hen 
 they return to their duty. For there is no manner of need, that we 
 fhould give either fo much advantage or fo much pleafure to the adver- 
 faries of religion, as to let them fee thofe, who {hould be the joint-de- 
 fenders of it, engaged in domeftic wars: and bringing fuch charges, and 
 raifing fuch prejudices, one againft another, that it is hard to fay, whe- 
 ther believing or dilbelievirig our mutual accufaticns will make the world 
 think worfe ot us. Our biefied Lord therefore, after reminding his 
 Difciples, that they were the fait of the earth; were defigncd, by the pu- 
 rity of their doctrine and example, to keep others from corruption; and 
 after giving them that prophetic warning, which we fiiall find men zea- 
 lous to fulfil, that if the fait have loft its favour, it fhall be cafi out and trod- 
 den under foot [q) \ refuming the lame figure at another time, concludes 
 his exhortation thus, Have fait in y ourfelves, and have peace one with ano- 
 ther (r). 
 
 To thefe things, Brethren, if we have any concern for the interefts 
 of religion or our own, we mud always induftrioufly attend ; but efpe- 
 cially in fuch times, as by no means admit of negligence or mifmanage- 
 ment. Yet vain will our bell endeavours be, unlcfs we conllantly add 
 to them our fervent prayers, th ;t Ciod would enable and ftrengthen, both 
 us, and all that ferve him in the Gofpel of his Son, to perform our du- 
 ty with faithfulnefs and fuccefs. For ive are not fujjicient to think any 
 thing of ourfelves: cur fifficieney is of God {s). What therefore we ought, 
 every one of us, to beg of him at all times, let us all at prefent jointly 
 addrcfs to him for, in the comprehenfive and exprelhve words of our 
 public fervice. 
 
 Jlmighty and everlaP.ing God, by whofe Spirit the whole body of the church 
 is governed and fan/tifed ; receive our fupplications ami prayers, which 
 zve offer before thee for all ejlates of ?nen in thy holy church ; that every 
 member of the fame,, in his vocation and mini ft ry, may truly and godly 
 ferve thee, through our Lord and Saviour Jefus Chrijl. Amen (if). 
 
 (/) Matth. V. 13. (;-) Mark ix. 5c. 
 
 \s) i Cor. iii. s. CO Second Gollcft for Goirl PViday, 
 
 ACHARGJi 
 4 
 
Tn:M„" 
 
 C H A R G E 
 
 DELIVERED TO THE 
 
 CLERGY of the Diocese 
 
 OF 
 
 OXFORD, 
 
 In the Year 1741. 
 
 Reverend Brethren^ 
 
 WH E N I had firft the pleafure of meeting you, being very much 
 a ftranger, I could only lay before you fuch general admonitions 
 as appeared to be feafonable in this unhappy age of irreligion and 
 libertinifm. But having now obtained a fuller acquaintance with 
 things, chiefly from your Anfwers to my printed Enquiries, which have 
 given me many reafons to efteem and refpedt you ; I fhall at prefent de- 
 fcend into fome farther particulars : and confidering you, not merely as 
 ■minifters of the Gofpel at large, but as minifters of the feveral parifhes 
 in which you officiate, remind you of fome plain directions for your do- 
 ing it more fuccefsfully : which I (hall deliver v.'ith lefs diffidence, and. 
 
 you 
 
i6 The Bljhop of Oxford's 
 
 you will receive with greater regard, for their being chiefly fuch as have 
 been often recommended with good effed on fuch occafions as this. ' 
 
 I begin with one of the loweft in appearance, but not the leaft impor- 
 tant ct ccclcfiaftical employments : catechizing the children under your 
 care. 
 
 The catcchifm confdls of the fundamental articles of Chriflian faith 
 and pradlice. Without learning thefe we know not fo much as what it 
 is we profefs to be ; and there is great danger that unlefs pcrfons learn 
 them at firft, they will never learn them throughly : but only pick up 
 from what they hear or read, unconnected and fometimes ill grounded 
 notions, that will never unite into a complete or a conliftent form of 
 found dodrine : as 1 apprehend we have had too much experience. The 
 Rubric therefore requires, that every perfon learn the catcchifm before his 
 ctnfrmattan : and the 5gth Canon, that every Incu7nbent foall examine and 
 injlru£l the young and ignorant of his parijh in it for hafan hour or inore 
 every Sunday. Every fecond Sunday had been appointed before : but 
 that I fuppofe was judged afterwards infufficient. Not that a ftri6t ob- 
 fervation of this rule was probably expected, during the winter feafon, 
 in the generality of country parifhes, or where the children being few 
 were more eafily taught. But plainly it was intended, that how much 
 time foever was needful to do this work well, ihould be faithfully employ- 
 ed in it. I thank God, there are very few places in this Diocefe, and 
 I hope there will foon be none, where catechizing is omitted. But I 
 obferve that in many it is pracStifed only during lent. Now I fliould ap- 
 prehend that the fummer feafon would in general be much more conve- 
 nient both for the minifter and the congregation. But at leaft the fpace 
 of a few weeks is by no means fufficient to fix the knowledge of their 
 Chriftian duty fo firmly in the minds of young people, but that in the 
 many months which pafs from the end of one lent to the beginning of 
 another, a great part of it will be to learn again. Tlierefore whenever 
 this exercife is begun, it {hould be continued much longer : and when- 
 ever the conllant repetition of it is left ofi:', it fhould be occafionally re- 
 furned for a Sunday or two, at proper diftances of time. 
 
 Another defeat in fome places is, that barely the words of the catc- 
 chifm are taught without any expofition. Now the very plaineft expref- 
 fions in it will need to be varied into others that are equivalent : elfe 
 children will too often learn nothing but the found: and unlefs this dan- 
 ger, which is a very great one, be guarded againft, you will have fpent 
 both their pains and }our own but to fmall purpofe. Befides, all fcicnces 
 have their terms, v/hich muft be interpreted to beginners; and fome of 
 thofe in the catcchifm are figurative ones ; very prudently ufed, as they 
 comprehend in a little compafs much meaning, and lead to the under- 
 ftanding of the fame figures in Scripture; but undoubtedly ufed on pur- 
 pofe to be explained : without wh'ich they are liable to make either no 
 impreflion or a wrong one. And farther ftill, a fyftem fo fhort as to be 
 learnt by heart, muft have need, were it ever fo clear, to be enlarged on ; 
 the proofs of its truth, the connections and tendency of its do6trines, 
 the ufe and extent of its precepts to be fliewn : and therefore fince the 
 Canon with gre?.t reafon enjoins, not only that you examine, but in- 
 ftrudl the child 1 en in their catcchifm, I hope you will think this a very 
 
 needful 
 
fecond Charge to his Clergy, ij 
 
 tscedful part of that inftruf^ion. As to the manner of it, that may be 
 different, not only in difFerent places, but in the fame at ditfercnt times. 
 Sometimes a continued (iilcoiirfc of Ibme lengtli may he reqiiifite: as it 
 will lay before the adult part of your parifhioncrs a methodical lummaty 
 of Chriflian dodtrine ; which they often want very much for themfeiveSj 
 and will thus be enabled to teach fbmcthing of to their children, after 
 they have heard it together from you. 
 
 Sometimes a cuiToiy expofition of the more difHcult exprcfTions may 
 deferve the preference. But afking the children qucflions, relating to 
 each part, and procuring them to learn texts of fcripture confirming 
 each, will be always beneficial. The words of the catechifm itfclf may 
 be very ufefully broken into (horter queftions and anfwers : to which 
 others may be added out of any one of the many good expofi'dons that 
 have been made public. Only you Jliould endeavour as foon and as 
 much as you can to make this a trial and improvement of the nnder- 
 flanding as well as the memory of young people, by all-cing fuch things 
 as they fliould reply to in words of their own ; m^d^ing that eafy to them 
 in every pofliblc way. And indeed, if many of your quelVions were 
 formed to be anfwered merely by affirming or denying, it would be a 
 Ycry good method : and there is an expofition drawn up in that manner* 
 
 1 am fenfible that fome clergymen are unhappily obliged to fervetvvo 
 churches the fame afternoon : wlio may therefore plead, that they have 
 fcarce ever time to hear the children repeat their catechifm, much lefs 
 to explain it to them. And God forbid that any needlefs addition fhouIJ 
 ever be made to their burthen. But as I am fure they will be dclirous 
 of doing what they are able, in a matter of this importance, fo I fliculd_ 
 hope that in the longer days, at each of their churches alternately, they 
 might hear the catechifm repeated one Sunday and expound part of it 
 another, or hear only part of it repeated and expound that, or find fome 
 way to prevent the entire omiilion of fo neceffiiry a duty. And if thefe 
 can do any thing of this kind, there is no doubt but others may eafily 
 do more. 
 
 But a farther hindrance which I fear you complain of too juftly is, 
 that parents and mailers are negligent in fending their children and fer- 
 Tants J and the latter efpecially are both unwilling and often aihamed to 
 come. Now the Canon doth indeed make provihon for punilliing fuch. 
 But perfuading them would be much happier. Ancr furtly in fo clear a 
 cafe, well timed and well judged arguments, if perfifted in, mull do a 
 great deal. The example of their equals or their betters, if you have any 
 under your care that are wife enough to fet a good one ; or however that 
 of your own families, may help very much : and fuch little rewards of 
 good books, or other encouragements as you can give or procure for 
 them, it may be hoped, will completely prevail with them. At Jeaft 
 fuch as think they are either too old or too confiderable to fay the cate- 
 chifm them.felves, may be greatly improved by hearing others repeat, and 
 you explain it. 
 
 But in fome few places it is pleaded, that the children cannot read, 
 and their parents either cannot or will not get them taught, and there- 
 fore the foundation for their learning the catechifm is wanting. But 
 iurfly fome perfon mii^t be found, within a moderate dillance from 
 Vol. VI, B > every 
 
l8 The Bljhop of Oxford's 
 
 every place, to whom parents might be induced, at leaft if fomething 
 were contributed towards it, to fend their children to be inftru£ted thus 
 far. Or at the woril, they who cannot read might eafily by degrees 
 learn (o much as the catechifm by heart : efpecially as the three main 
 parts of it are in every Sunday's prayers. The incapacity of reading 
 was almoft general at the time of the reformation : yet even in thofe days 
 the clergy were able to teach firft parents and houfholders, then by their 
 means children and fervants, the Lord's Prayer, the Creed, and the Ten 
 Commandments : and afterwards the reft of the catechifm. Now fincc 
 that grofs darknefs hatli been fo far enlightened, it cannot be impradli- 
 cable to difpel the remains of it. 
 
 After due inftru61ioa follows confirmation : an appointment derived 
 clown from Apoftolical practice; and of fuch acknowledged ufefulnefs 
 that in the times of confufion, a hundred years ago, when bifhops were 
 rejetfled, fome of their adverfaries took upon them to perform this part 
 of their funifiion : and within thefe few years the church of Geneva hatU 
 reftored it in the beft manner their form of church Sfovcrnment will ad- 
 mit, and added an office for it to their liturgy. In our own church the 
 ancient efteem of this inftitution is, generally fpeaking, fo well preferv* 
 ed, that I hope the defire of being confirmed may not a little ftrengthen 
 that of being inftiuded as the only way to it. And yet I muft obferve, 
 that the numbers from fome pariflies have been in proportion very fmall. 
 This may not have arifen from any neglect in rhe rainifter : but as it 
 ought to incline me to make the opportunities of confirmation as con- 
 venient as I am able ; fo it ought to incline you, agreeably to the nature 
 of your funflion, and the exprefs direclion of the 6ift Canon, to ufc 
 your beft endeavours, that your parifliioners may gladly take thofe op- 
 portunities. Yet I muft Intreat you to endeavour at the fame time, that 
 none be brought, but thofe who, to fpeak in the language of the Rubric, 
 are come to years of difcretion., who have learnt, not the words only, but, 
 in a competent degree, the meaning of what was promifed for them in 
 baptifm ; who can fay with ferioufnefs and truth, (what furcly elfe they 
 ought -not to fay at all,) that in the prefence cf God and the congregatiojz they 
 ratify and confirm the fame in their own perfotjs ; and who therefore are 
 likely to have ufeful and lafling impreflions made on them by this fo- 
 Icmnity. Undoubtedly fome arrive at this capacity fooner than others, 
 and therefore I -have mentioned the age of fourteen, not with a defign of 
 abfolutely tying you down to it; but as being, for the moft part, full 
 early enough ; arvd that, where you fee it requiiite, you may, without 
 giving offence yourfelves, oppofe my order to the indifcreet forwardnefs 
 of parents ; whom however, I hope, it will make eafy, to aflure them, 
 as 1 give you authority, that fo long as it pleafes God to continue my 
 health and ftrength, confirmations fhall be frequent in every part of this 
 Dioccfe. I muft alfo defire that you will carefully inftruft thofe whom 
 you do bring, in the whole nature of the inftitution, and particularly in 
 this, a..iongft other more important points, that they are never to be 
 confirmed any more than baptized a fecond time : that you will direift 
 them to make the proper anfwers audibly through the whole of the office, 
 xvhivh many of them feem to have no notion of, though it is fo necef- 
 fary in the nuinre of the thing, and tends fu much both to fix their atten- 
 tion. 
 
fecsnd Charge to his Clergy, I f 
 
 tion, and to give the folemnlty a decent and edifying appearance. You 
 will caution them likcwife not to crowd forward and incommode each 
 other, ufing this argument for one, that the whole number who come 
 in at the fame time will be difmiflcd at the fame time alio: and laftly 
 you will prefs it ftrongly upon their minds, that what they promife at 
 their confirmation, they arc to remember and keep to their lives end. I 
 have already defired of you, on thefe occafions, a lift of fuch as you 
 judge qualified ; that fo the numbers and perfons may be known : of this 
 you would do well to keep a copy yourfelves, and if it were written 
 alphabetically, both you and I (hould be able to confult it upon the fpot 
 more eafily. For the abovemcntioned Canon, the 6ift, plainly direfts 
 your attendance along with your parifhioners ; to take efpecialcare (for 
 fo the words run) that none be prejented but fuch as you know are fit. And 
 as your being prefent to approve or difapprove muft needs increafe your 
 influence and authority amongftyour people ; it muft likewife make the 
 difcharge of my duty fo very much eafier and more ufeful, that I beg 
 you will never let me be without your afliftance in this work, as you fhall 
 never be without mine in any thing. And for this purpofe when con- 
 firmations are on a Sunday, which is the time I fhall ufually pitch upon, 
 for the convenience of the people, excepting at the places of my vifita- 
 tion, you may omit for that day the morning or the evening prayers as 
 you fee occafion. I have not indeed hitherto been able to efte£t, what 
 would greatly fliorten your labour, calling up your feveral parifties in 
 their order feparately. But I fhall be very glad to do it, as foon as ever 
 you can introduce this order amongft them, which I earneftly recom- 
 mend to you : and I hope a continued frequency of confirmations will 
 foon make that feafible without difficulty here, which is now pradifed 
 conftantly in the populous cities of London and JFe/JminJier. 
 
 From confirmation perfons ought to be led on, if polfible, before the 
 impreffions of it are much weakened, to the holy facranaent: and it is 
 one material reafon why confirmation (hould not be too early, that with 
 a little farther inftruftion given foon after it, you may eafily bring them, 
 fuch as they ought to be, 'to the Lord's table : which may prove a much 
 harder matter, when once they have been a good while out of your hands. 
 The fmall proportion of communicants which I find there is in moft of 
 your congregations, and very fmall in fome, muft undoubtedly (as this 
 ordinance is appointed for all Chriftians, and for a ftanding means of 
 grace to all) be a fubje£l of very great concern to you. And though it 
 is too true, that the generality of the world, and perhaps the lower ibrt 
 beyond others, are incredibly obftinate in their prejudices, efpecially in 
 fuch as at all favour corrupt nature : yet our complaining of thefe pre- 
 judices is not enough ; but labouring to overcome them is cur bufinefs, 
 and we arc not to grow weary of it. Some imagine thai the facrament 
 belongs only to perfons of advanced years, or great leifure, or high. 
 attainments in religion, and is a very dangerous thing for commo- , per- 
 fons to venture upon. Some again difregard it ftupidly, becaufe others, 
 they fay, who do receive are never the better for it j or becaufe iheir 
 friends before them, or their neighbours about them never received at 
 all, or not till fuch an age : and why fhould they ? You will therefore 
 rcprefent to them, that whoever receives without benefit, it is his own 
 
 B 2 £ault ', 
 
20 The B'ljhop of Oxford's 
 
 fault ; and that how many foever omit it either fof part of their lives or 
 the whole, not their exanr^ple but the word of God is the rule for Chrif- 
 tians : that far from being a terrible or cnfnaring inititurion, it is in re- 
 ality a moft gracious one: dcfigned to be celebrated with humility in- 
 deed, but with comfort and joy : that all the preparation it requires is 
 within the reach of the plaincft head and the moft laborious hand, pro- 
 vided there be only an honeft and pious heart, and that the judgment 
 which unworthy receivers eat and drink to themfelves, needs no more 
 affright thofe whom God in his mercy will ccnfidcr as worthy ; as he 
 certainly will every true penitent ; than the capital punifhmcnts, threat- 
 ened by the law to crimes^ make innocent perfons uneafy : that he uhofe 
 life unfits him for the facrament, is unfit for the kingdom of heaven alfo ; 
 and he, who being qualified for it, neglefls it, negleds a dying com- 
 mand of his Lord and Saviour, intended for the greateft good to him. 
 But your public ioHrudlions on this head will ';e much more elTedfual 
 for being followed by fcafonable private applications : in which you will 
 hear and anfwer their ol^tdions, be they of ever fo little weight, with 
 great mecknefs ; not be provoked by any perverfenefs of tiieirs to fliew 
 »pger, but only a friendly concern ; and even if you meet with an ah- 
 folute repuhe, leave them with an aflurance that you fliall apply to them 
 again, in hopes that God will hare difpofed them better to obey his pre- 
 cepts. 
 
 Bvit bcfides increafing the number of your communicants, it werq 
 very defirable, that they who do communicate jfliould do it more fre- 
 quently. In the three firll centuries the eucharift was every where ce- 
 lel.Matcd weekly, and in many places almoft daily. Decay of piety oc- 
 cafioned an injunction in the fixth, that every Chriftian fhould receive 
 thrice in the year ; which was reduced in the thirteenth, perhaps with a 
 bad intention, to once. Our church requires thrice at the leafl : which 
 evidently imj:)iies, that more than thrice is hoped for. And indeed each 
 perfon will icarce be able to communicate fo often unlefs the commu- 
 nion be adminlllcred ofcener. But befides, it is appointed to he every 
 Lord's day in cathedral and collegiate churches, and part of the office for it 
 is read every Lord's day ineveiy church, for an admonition of what it were 
 to be wilhed the people could be brought to. This indeed at belt muft be 
 a work of time ; but one thing might be done at prefent in all your pa- 
 riflies, as God be thanked, it is in moft of them: a facrament might cnfi- 
 ly be interpofed in that long interval between VVhitfuntide and Chrift- 
 mas : and the ulual feafon tor it, about the feaft of St. Michael, (when 
 your people having gathered in the fruits of the earth have fome reft from 
 their labours, at:id muft furcly feel fome gratitude to the Giver of all 
 good) is a very proper time. And if afterwards you cm advance from 
 a quarterly communion to a monthly one, I make no doubt but you will. 
 
 Upon this fubjccSt I muft obferve to you firther, that though in one 
 or two parifhcs of this Dioccfe the old cuftoni is retained, of oblations 
 for the minifter, as well as alms for the poor, to both which the fcn- 
 ttnces appointed to be read are j)lainly adapted: yet in many parifhes 
 there is no offertory at all : though it be certainly a pra(flice ot primitive 
 antiquity, a moft proper admonition and fpecimen of charity ; which I 
 fear the generality of Chiiftians much want to be reminded of; a moft 
 
 ieafoiiablc 
 
jecond Charge to his Clergy, 2 1 
 
 feafonabic demonftratlon of our loving our brethern for his fake, who 
 hath loved us; and a thing exprefsly enjoined in the Rubric of the com- 
 munion office.* Why therefore fhould you not attempt to revive it, 
 where it hath been intermitted? Merely prefcnting to perfons an oppor- 
 tunity of giving if they think fit, and only what they think fit, can fure- 
 ly, (if the reafons of it be explained to them beforehand) never keep any 
 one away from the facrament. But then, though all who have not ab- 
 folutely nothing, ought undoubtedly to contribute their mite, yetnodif- 
 agreeable notice Ihould ever be taken of any, for giving but little or not 
 giving at all : and whatever is collected, ihould be dilpofed of, fo that 
 all perfons may knov^r it, with the greateft faithfulnels, prudence, and 
 impartiality. 
 
 Another part of Divine worfhip, concerning which I think it needful 
 to fpeak, is pfalmody : a part cleaily appointed in Scripture, both ex- 
 preffive and produdive of devout affe61;ions, extremely well fitted to di- 
 verfify long fervices, and peculiarly to diftinguilh the feveral parts of our 
 own, which were originally feparate. Our ecclefiaflical laws do not 
 indeed require it under any penalty: becaufe there may not every where 
 be perfons qualified to perform it decently. But wherever there are, the 
 Rubric makes provilion for it, and I recommend to you that it be not 
 omitted. You will alwavs endeavour that your parifh-clerks be perfons 
 of difcretion as well as fkill and ferioufnefs. But however you will be 
 much furer of no impropriety happening in this part of the worfhip, if 
 you either dire£l them every Sunday to fuitable pfalms, or affign them a 
 courfe of fuch to go orderly through. And unlefs the generality of your 
 parifhioners are provided with books and able to make ufe of them ; or- 
 dering each line to be read, will both fecure a greater number of fingers 
 and be very inftrutStive to many who cannot ling. All perfons indeed 
 who are by nature qualified ought to learn, and conflantly join to glo- 
 rify him that made them, in pfalms and fpiritual fongs. This v^'as the 
 pra(5lice of the early Chrillians : it was reftored very juftly at the refor- 
 mation, and hath declined of late, within mofl of our memories, very 
 unhappily. For the improvements made by a few in church-mufic, 
 were they real improvements, will feldom equal the harmony of a ge- 
 neral chorus ; in vt'hich any lefler diflbnances are quite loft : and it is 
 fomething inexpreffibly elevating, to hear the voice of a great muU'itude, 
 as the voice of many ivaters and of jnighty thunders^ to ipeak in the words oi 
 Scripture, making a joyfid noije to the Cod of their falvation, and finding his 
 praijes with iinderflanding. Perfons of a ludicrous turn may reprefent 
 every thing in a wrong light: but thofe of any ferioufnefs, if they will 
 lay afide falfe delicacy, and that prepofterous fhame of religious perfor- 
 mances, with which the prefcnt age is fo fatally tainted, will find them- 
 felves very pioufly afFefled only by /hearing this melody, much more by 
 bearing a part in it : and therefore I beg you will encourage all your pa- 
 rifhioners, efpecially the youth, to learn pfalmody ; and excite them, if 
 there be need, with feme little reward : for you v/ill thus make the fer- 
 vice of God abundantly more agreeable, and their attendance on it more 
 conftant. But then, where any knowledge of the o'd common tianes 
 remains, you fliould endeavour principally that your learners m;.y perfcr£l 
 tbemfelvca in thefe ; that fo they may lead and affill the reft of the con- 
 
 B 3 g'e^;^'^i&G9- 
 
at The Bijhop of Oxford' i 
 
 gregation, who fhoulcl always join with them : or if you mufl: admit a 
 mixture of new and uncommon tunes, it {hould be no greater than you 
 find yourfelves in prudence abfoKnely obliged to. Elfe the confequence 
 will be, what 1 fear many of you have experienced, that either one part 
 of your people will relent being unjuftly filenced, and this by the intro- 
 du£\ion of tunes often not fo good as their former ones, and fo your pa- 
 xifh will be divided and uneafy : or if they agree to the change ever fo 
 generally and like it ever fo well, yet your feleft fingers will either be 
 weary in a while of what only novelty recommended to them, or grow 
 conceited and ungovernable, or die off, or be difperfcd, and the congre- 
 gation will be left unable to fing in any manner at all. Where indeed 
 the newer tuacs have quite blotted out the memory of the old ones, all 
 you can do is, to make ufe of what you find in ufe, to get fome of 
 the cafieft of them learnt as generally as you can, and keep to thefe. 
 And if, in order to inftruft your people in either way of Tinging, meet- 
 ings to pra£life out of church- time be requifite, you will keep a ftricSl 
 watch over them, that they may be managed with all poiTible decency, 
 and never continued till candle-lijrht, if they confiil of both fexes. You 
 will likewiie difcountenance, at leaft, all frequent meetings, between the 
 fingers of different parifhes, and making appointments to ling alternately 
 at one anothers churches : for this wandering from their own, which 
 by law they ought to keep to, ufually leads them into exceffes and 
 follies. 
 
 1 am very fenfible, that fome of the things which I have been men- 
 tioning, are by no means of equal importance widi others. But nothing 
 is widiout its importance, that relates to Divine worfhip. The mere 
 outward behaviour of tbofe who attend upon it is of fuch ufe, and good 
 influence, that 1 mufl defire you will be diligent in teaching them, (but 
 fo as to perfuade, not provoke them) what reverence belongs to the houfe 
 of God ; particularly how very wrong it is to fit inftead of kneeling when 
 they are or ihould be addrcffing themfclves to their Maker, and to fhcw 
 how indecent that appearance is of difregard to him, which they would 
 not ufe on any account to one of their fellow-creatures a little fuperior 
 to themfelves. If you could only breed up the younger to a right beha- 
 viour in this refpedl, your congregations would grow regular in time. 
 But mild expoftulations vvill furely in fo plain a cafe produce fome effc6t 
 upon the reft alio, which vvill be much facilitated if you take care that 
 proper conveniences for kneeling be provided for them. And if you 
 could convince them alfo that (landing is a more rcvcient pofture to fing 
 pfahns to God in, as well as to read them, than fitting, you would come 
 fo much the nearer to the Apoftolical rule of do:ng all things decently. For 
 as fome of the pfalms contain the nobleft a£ls of adoration, furely they 
 ought not to be fung in a pofl:ure unfit to exprefs it. Another thing, 
 and no fmall one, which I believe many of your parifhioncrs often want 
 to be admoniflicd of, is to come before the fervice begins. Undoubted- 
 ly allowance is to he made for neceffary, efpecially unforefcen, bufincfs, 
 and fome allowance for not knowing the time exactly : but I hope you 
 will obviate both thefe pleas as far as you can, by confuking their con- 
 venience in the hour you fix, and then keeping pundually to it. And 
 at the fame time you will remind them, that a dac degree of zeal in re- 
 
 7 ligion 
 
fecond CJ)arge to his Ckrgj, . 23 
 
 Kgion would incline them to he rather a great deal too early at the houfe 
 of God, than a little too late : that no part of the fervice can be more 
 needful for them, than that which comes firft ; the confeflion of their 
 fins : that inftru<^ion in their duty is better learnt from the pfalms and 
 lelTons, which are the word of God, than from fennons, which are only 
 our explanations of it : and that by coming fo irregidarly, they not only- 
 are great lofers themfelves, but difturb and cfFend others. 
 
 But it is not fufficient to give you diredtions about fuch as do come 
 to church, without taking notice of the great numbers which I find 
 there are in many, if not rr.ofl, of your parilhes, that omit coming. 
 Now on thefe your preaching indeed can have no immediate influence. 
 But it may however prevent the increafe of them ; and furnifh others 
 with arguments againft them j and with the beft of arguments, their 
 experience of its good effecls You will therefore queftionlefs do all 
 you can in this way, without ufing any expreflions in relation to their 
 fault, which if repeated to them may cxafperate them. But your chief 
 dependance muft be on private application to them, varied fuitably to 
 the occafion of their negled. If it arifes merely from ignorance, or 
 floth, or want of thought, they muft be plainly told what they ow« 
 to their Maker, and awakened to the hopes and fears of a future life. 
 If it be defue of gain or of pleafure that keeps them away, they muft 
 be afked what it will pro/it them to gain the whole world and lofe their own 
 ofuh ? or fhewn that to be lovers cfpUaJure more than of God wil lend in 
 pains eternal. If they defend themfelves, by pleading, as fome will, 
 that nothing can be told them at church but what they are acquainted 
 with already, it will iurely not be hard to fhew them that they over-rate 
 their knowledge: that if this were otherwife they may however be re- 
 minded of what they did not think of, or excited to what they did not 
 pradife: that, were they too perfect to receive any benefit, it would not 
 be decent for them to tell the world fo by their behaviour : that at leaft 
 they ought to fet others an example who may be the better for public 
 inftrudion: and laftly, that receiving inftrudtion is not the whole of 
 Divine fervice, but praying the chief part. And though it is allov/ed 
 they can pray at home privately, yet without enquiring vvhtther they do, 
 fince God hath commanded, for plain and important reafons, that we 
 worfhip him publicly, and hath excepted no one : by what authority 
 doth any one except himfelf ? And what will this end in, but an univer- 
 fal neglecf of a duty which our Maker hath required to be univerfally 
 praftii'ed ? If it be any fcrunle about the lawfulnefs of coming to church 
 that keeps perfons away, fit opportunities flionld be fought with great 
 care, and ufed with great prudence, to fct them right: and fuch diiTea- 
 ters, for many there are, as do not think our manner of worfliip iinful, 
 but only prefer another, which perhaps they are often without the means 
 of attending upon, fhould be ferioufly entreated to confider, how they 
 can juflify Jeparating from a lawful cpmmunion appointed by lawful aur 
 thority, and even omitting all public worCiip frequently rather than 
 worfhip with us. But then with whichfcever of thefe perfons we dif- 
 courfe, not the leaft perfonal anger muft be fhewn, nothing but a con- 
 cern about their future happinels. For by this means if we make them 
 lio better, wc fliall at leaft make them no worfe, and perhaps may lcar« 
 
 B4 i% 
 
24 The BiJJjop of Oxford's 
 
 in their hearts what will fome time or other work there. Perfons who 
 prokfs themltlves not to be of our church, if perfuafions will not avail, 
 muft be let alone. But other abfcnters after due patience muft be told 
 in the lad place, that unwilling as you are, it will be your duty to pre- 
 fent them, unlets they reform: and if, when this warning hath been re- 
 peated, and full time allowed for it to work, they dill pcifift in their ob- 
 ftinacy, I hf-.g you to do it. For this will tend much to prevent the 
 contsgion from fprcading, of which there is elfe great danger : and when 
 once you have got them, though it be agalnfl their inclinations, within 
 reach of your pulpit, who knows what good may follow ? Different 
 cafes may indeed require difference of treatment : and both the fame fc- 
 vcrity and the fame mildncfs, that will fuhdue one, will harden another. 
 "You will therefore zil yourfelves and advife your church-wardens to a£l 
 in this matter according to your dilirretion. And after a profecution is 
 begun, it fliall ftill depend on your opinion whether it iLall be carried on 
 with rigour, or fufpcnded 3 while in hopes of amendment. Only one 
 caution 1 would give you. Let not any pcrfon's threatenings, that, if 
 he is profecutcd, he will go over to thedilTenters, move you in the leaft. 
 Such will feldom do what they threaten : or if they do^ 'tis better they 
 fhoulJ ferve God in any way than none; and much i-etter they (hould be 
 a difgrace to them than to us. I muff not conclude this head without 
 defiiing you to remind your people, that our liturgy conhfts not only of 
 morning but evening prayer alfo : that the latter is in proportion equally 
 edifying and infcrudfive with the former; and fo fhort, that, generally 
 fpeaking, there can arife no inconvenience from attendmg upon it, pro- 
 vided perfons are within any tolerable diffance from the church: that 
 few of them have bufinefs at that time of day; and amufements ought 
 lurcly never to be preferred on the Lord's day before religion : not to 
 fay that there is room for both. 
 
 But befides the public fervice, your people (hould he admonifhed to 
 fpend a due part of their fabbath in private exercifes of ficty. For this 
 is ahr.oft the only time, that the far greater part of th.cm have for me- 
 ditating on what tiiey have heard at church ; for reading the Scripture 
 and other good books ; for the ferious confideration of their ways ; for 
 giving fuch inftrudtion to their children and families, as will make your 
 work both ea.Ger and more efi-e£tual. And therefore, though one would 
 not by any means make their day of reft wearifomc, nor forbid cheerful- 
 nefs, and even innocent fefiivity upon it, much lefs the expreilions of 
 neighliourly civility and good-uill, which are indeed a valuable part of 
 the gracious ends of the inditution : yet employing a rcafonable fhare 
 of It ferioufly at home as well as at church, and preferving an efpecial 
 reverence of God even throughout the freer hours of it, is necefl'ary to 
 make it a blerfing to them in reality, inffead of a feafon of leifure to 
 ruin thcmfelvcs, as it proves too often. " 
 
 But farther, befules your and thtir duty on the Lord's day, it is ap- 
 pointed that all m.iniuers of parinics read prayers on holy-days, on Wed- 
 nefJays, and Fiidays: and undoubtedly your endeavours to procure a 
 congregation at fuch times ought not to be wanting. Were I to repeat 
 to you the flrong expreilions which my great pretlectifor Bifliop Fell ul'cd, 
 in rctjuiring this part of ecclcfiaflical duty, they wculu furprife you. But 
 
 I content 
 
fecond Charge to his Clergy . 2^ 
 
 I content myfelf with faying, that public worfhip was from the very firft 
 aa;es conftantly pcrformrd on the two ftntionary days of each week ; that 
 ail holyclays appointed by the church were cavcfully ohfcrvcd by the 
 clevwy, and the number of them now is not burthenlome : that where 
 vou can get a competent number to attend at thefe times, you will aft a 
 very pious and ufcful, as well as regular part: that your own houfes 
 will fometimcs furniHi a fmall congregation ; and what fuccefs you may- 
 have with others, nothing but trials, repeated from time to time, can in- 
 form you. But they, whofe parifhioners are the fewefi: and the huhert: of 
 all, 1 hope do not fail in bringing them to church at the lead on Good 
 Friday, and Chriftmas Day, befides Sundays. For though in fome of 
 your anlwers to my enquiries, thefe are not mentioned as prayer days, 
 yet I prefume that this arofe fr-5m your taking it for granted I {hould 
 underftand they were. But if in any place they be not, I earneflly en- 
 treat they may : for f-.t fuch times there can be no difficulty in getiing a 
 congregation. I hope Jikewife, that you are not wanting in due regard 
 to thole which are ufually called State Holyclays : and particularly, that 
 if the public fafl:, which hath been appointed thefe two lall years, fliould 
 be continued (as we have but too much reafon to apprehend there will 
 be need) I beg you will endeavour, not only to bring your parifhioners 
 to church on that occafion : but move them to fuch inward humiliation 
 for their ov.'n fms, and fuch fervency of prayer' for this moft corrupt and 
 wicked nation, as may avert, if it be poliible, thejuft judgments of God 
 which fo vifibly threaten us. 
 
 You muft have underftood. Brethren, in all you have heard, that I 
 am not exhorting you to promote in your parifhes a mere form of god- 
 linefs without the power. Outward obfervances, by whatever authority 
 appointed, are only valuable in proportion as they proceed from a good 
 heart, and become means of edification and grace. They are always 
 to be reverently regarded, but never refxed in : for perfons may oblervc 
 without the leait benefit, what they cannot omit without great fin. The 
 bufmefs of your parifhioners therefore is, fo to ufe the external part of 
 religion, as to be inwardly improved by it in love to God and their fel- 
 low-creatures, and in moral felf-govcrnment : and your bufinefs is to ap- 
 ply both your public and private diligence, that this happy end be effec- 
 tually attained. You have under your care great numbers of poor crea- 
 tures, living very hd^orious lives in this world, and depending almofl in- 
 tirely on you for their hopes of another. It is a nol>le employment to 
 dired their behaviour and lighten their toils here, by precepts and mo- 
 tives which lead them on at the fame time tohappincfs hereafter. You 
 will be fure of their acknowledgments at leaft in proportion as you fuc- 
 cced in this work : but you wdl be rewarded by God in proportion as 
 you endeavour it. Think not therefore, that I am laying burthens upon 
 vou, but only Jiirriiig up your vj'uids hy way of remembrance, and exhorting 
 you fo to watch for the fouls of men as they thai niitjl give cccoiint, that ycu 
 may do it with joy and not with grief. It is very little in my power either 
 to increafe or lelfen your duty. Our bieffed Mafter hath fixed it, you 
 have undertaken it : and were I to releafc you from ever fo great a part 
 of it, 1 fnould only bring guilt on myfelf without acquitting you at all. 
 I'hc injunctions of the New TeUamei!t, infinitely ftrii^ler than any of 
 6 men. 
 
l6 The Btjliop cf Oxford's 
 
 men, would continue to bind you as firn:ily as ever. Take heed therefore 
 to the mlnijlry which you have received in the Lord, that yuu fulfil it. 
 
 Having a fubjefl of fuch a nature to fpcak to you upon, and being 
 able to (peak to you in a body but once in three years, you muft not 
 wonder if I go lomewhat beyond the bounds of a common dilcourfe. 
 There are many other things, and very material ones, relating to you 
 as parifh minifters, which 1 could iiave wiilicd to mention now : but I 
 was willing to treat firft of fuch matters as belong more immediately to 
 the worfhip of God. If it pleafe him that I live to another vifitation, I 
 Ihall in that proceed to the reft. Permit me now to add but one word or 
 two more upon a different fubje^ and 1 have done. 
 
 Whilft we are ferving Chrifti:mity here, with the advantage of a legal 
 cftablifhment and maintenance, there are vaft multitudes of our fellow- 
 fubjefts in America, their Negro flaves, and the neighbouring Indians, 
 amongft whom the knowledge of God is taught, and the exercifes of 
 his worfhip fupported, if at all, very imperfedly, and with great diffi- 
 culty, by the Society for propagating the Gofpel : the income of which 
 depends intirely on the voluntary contributions of good Chriftians ; and 
 is now reduced fo low, and burthoned with fuch a debt, that they find 
 it neceffary to propcfe, this next year, according to the powers of their 
 charter and with his Majefty's recommendatory letters, a general col- 
 leftion, which they have not had for above 20 years paft, to enable them 
 to go on. Application will probably not be made to every parifh fepa- 
 rately. But I hope every minifter will give this excellent defign all the 
 aflillance in his power : fuch, as can afford it, either by becoming flated 
 contributors and members of the Society ; or at leaft by feme occafional 
 benefa£lion in this time of need ; and all, by recommending the cafe to 
 fuch of their people or acqu<<intance as they have reafon to think will 
 pay regard to it. If any peribn dcfires a more particular acquaintance 
 with the nature and ulefulaefs and prefent condition of this undertak- 
 ings I have given fome account of thefe matters in a iermon at their an- 
 niverfary meeting lately publilhed by me, and (hall be ready to give any 
 of you farther information, who Ihall either now or hereafter apply to 
 me for it, perfonaliy or by letter. 
 
 But I muft not yet conclude, without mentioning alfo the Society for 
 promoting Chriftian knowledge : who are carrying on the fame good 
 work in the Eafl Indies, which that for propagating the Gofpel is in the 
 Jf^ejl ; and at the fame time are promoting the caufe of religion many 
 ways here at home : particularly by felling at very low rates. Bibles, 
 Common-Prayers, and numbers of other religious books, chiefiy offmall 
 fizes, for the ufe of the poor. This they alfo are fupported in by volun- 
 tary benefactions : to which whoever is able to contribute, will do a very 
 good work : and whoever can only purchafe a few of their books for the 
 ufe of his parifl^ioners, fhall have both my beft aliiftance in it, and my 
 liearty thanks for it. 
 
 1 do not iTiean at all in fpcnking of thefe things to prcfcribe to you the 
 methods of your charity : but only to lay before you two very deierving 
 ones, which may poffibly haveelcaped the notice of ibme of you j and to 
 endeavour, that the caufe of our Lord and Mafter may be ferved in as 
 many ways as it can,: for you muft be fenlible how very great need 
 
 there 
 
fecotid Charge to his Clergy. 27 
 
 there is that none be negleded. By zea!oufly making ufe of fuch as 
 are prefented to us, we may poflibly be of much more icrvice to others 
 than we expeft : but we (hall be fure of doing infinite fervice to our- 
 felves. And m^y God jHr up the wills of all h's faithful peofjie, that thty 
 pltnteoujly bringing forth the fruit of good worh^ may of him be plentccufly re 
 warded tbrcugh Jifus Chr'iji our Lord [a). 
 
 (df) Colle<St for the 25th Suoday after Xrinity. 
 
 A CHARGE 
 
CHARGE 
 
 DELIVERED TO THE 
 
 CLERGY of the Diocese 
 
 or 
 
 OXFORD, 
 
 In the Y E A R 1 747. 
 
 Revirend Brethren^ 
 
 I CANNOT fpeak to you thus affemblcd, without congratulat- 
 ing you in the firft place on the happy fuppreffion of that un- 
 natural rebellion, which, fince we met lait, hath threatened our re- 
 ligion and liberties. Nor will either my duty, or my inclination, fuf- 
 fer me to omit returning you my hcartieft thanks, for the unanimous 
 zeal, you expreffcd againft it ; and I doubt not were ready to exprels, 
 even before the exhortation to do fo, which I was direfted to fend you, 
 and which you received with fo obliging a regard. Your behaviour, 
 and that of the whole Clergy, on this trying occafion, liath abounded 
 with fucb proofs of loyalty and affection to the government, under which 
 
 God's 
 
The B'Jhop of Oxford' i third Charge^ &fr. 29 
 
 God's mercy hath placed and continued us, that his Majefty hath de- 
 clared, he fliall ever have the ftrongeft fenfe of what you have done for 
 the fupport of his throne, and gladly fliew his gratitude by any proper 
 methods of extending his royal favour to you and to religion. Jt may 
 be hoped ahb, that our fellow-fubjeits will remember, what they owe to 
 our long-defpifed and reproached labours : and learn, how eflcntial a 
 part of the church of England is of our prefent eftabliihment. Indeed, 
 not only the more candid of thofe, who thought amifs of us, have ac- 
 knowledged our merit now ; but the lying lips are piit tofilence, which dif" 
 dainfully and defpitefully fpoke againjl us [a). And let us go on. Brethren, 
 to exprels the vvarmeft and moft prudent zeal for what we doilbly felt 
 the value of, when we feared to lofe it : and fo behave in this and all re- 
 fpefls, that they who are of the contrary part may he a/hamed, having no evil 
 thing to fay of us {b). For however imperfeciJy men may do us jufticc, 
 our reward from God is fure. 
 
 I have recommended to you, in the courfe of my former vlfitations, 
 various parts of your duty : firft in general, as Miniilers of the Gofpel 
 in a vicious and profane age ; then more particularly, as Incumbents of 
 your refpeclive parlfhes. Under this latter head, I began with what im- 
 mediately relates to the worfliip of God : and now proceed to another 
 point, of a temporal nature indeed, as it may feem, but feveral ways 
 connected with ipirituals ; the care you are bound to take of the incomes, 
 ariling from your benefices. Thefe endowments are facred to the pur- 
 pofes of piety and charity : and it is neither lawful for us to employ them 
 unfuitably ourfelves, nor to let any part of them become a prey to the 
 avarice of others. The icw that rnay appear to be kirger than was ne- 
 ccflary, are in truth but needful encouragements to the breeding up of 
 youth for holy-orders. And were they JeiPened, either an infufficient 
 number would be deltined to that iervice, or too many of tliem would 
 be of the lovveft rank, unable to bear the expence of acquiring due knovi^- 
 ledge, and unlikely to be treated with due regard. Befides, the mofl 
 plentiful of thefe revenues may be well applied to religious ufes : and 
 therefore, as they have been dedicated, ought to continue appropriated, 
 to them. But the generality of theni, it will furely he owned, are fmall 
 enough : and a very great part left \'o utterly incompetent, by the ravages 
 of former times, that the little which remain?, demands our ftrifleft 
 care now. For, without it, poor incumbents will not be able to main-.,- 
 tain themfelves decently, much lels to exercife hofpitality and charity 
 towards others. Yet on thefe things both their fpirit and their fucccls 
 in doing their duty greatly depend. And therefore how indifferent fo- 
 eyerany of us may have cauf^ to be about our own interefts j we ought 
 to confioer ourielves as truftees for our iucceffors. We all blame our 
 predeceflbrs, if they have not tranfmitted the patrimony of the church 
 undiminiflied into our hands. Let us think then what others hereafter 
 will lay of us, and with what realbn, if we are guilty of the fanae fault ; 
 and give away for ever, what we fliould couot it facrilcge in any one elfc 
 to take from us. 
 
 Indeed feme perfons imagine or pretend that the only danger is of the . 
 Clergy's encroaching on the properties of th;; Laity, not ne2le<5l)rg their 
 
 own». 
 (a) Pfal. vxxl. 2 3, (^)Tit. ii. S, 
 
30 7he Bijbop of Oxfords 
 
 own. And wc acknowledge there have been times, when that was the 
 
 danger. But they are long pad; and God forbid we fhould defire to 
 revive them Placing exctirive wealth in the hands of tcclefiaftics, 
 would both endanger others and corrupt them : as the examples of paft 
 ages have too fully fhcwn. But the parochial Clergy of thofc times, 
 inftead of being the authors of this error, were the heavieft fufFcrers by 
 it. And to renew the attempt in thtfe days, would be folly equal to its 
 wickcdnefs : of which wc fhould {o certainly and immediately be made 
 fenfible, indeed we are fo univerfally ienfible of it already, that there 
 can be no need of giving cautions on this head. All we wifh for is, the 
 unmolefted enjoyment of what clearly belongs to us, and a reafonable 
 allov^'ance of what is confefTedly rcquifite for us, in order to attain the 
 only ends of our inftitution, the prei'ent and future happinefs of man- 
 kind. In how many and lad inftances we fail of pofleffing in peace fuch 
 a competent provifion, 1 nerd- not fay. Let us all behave under what- 
 ever ufage v;e receive, with the innocence and the prudence, which our 
 Mafter enjoins. But we fhall be \(Vantii)g in both, if we wrong ourfelves 
 and thofe that will come after us, by improper voluntary diminutions 
 of what is allotted for our fupport : which, through inconfideratenefs 
 and indolence, hath been often done : defignedly, I would hope, but fel- 
 <3om. And we may be guilty of it, either at coming into our benefices, 
 or during our incumbency on them, or when we quit them : to which 
 three heads I fhall fpeak in their order. 
 
 Yet indeed, as I am now directing my difcourfe to pcrfons, mofl of 
 them already pofTeffed of benefices, it may feem too late to give cautions 
 refpe£ting the time of entering upon them. But all who have afled 
 right then, will at lead hear with pleafure their condudl approved. If 
 any have acSled wrong ; v\iiich I do not know, that any of you have ; oa 
 being fhewn it, they may repent of it, they may confider how far they 
 can undo what they have done, or prevent the bad confequences that 
 are likely to flow from it. And both forts may be influenced more 
 llrongly, to take no improper flcps on any future occafion, and to warn 
 their friends againfl fuch errors. 
 
 I proceed therefore to fay, that benefices ought neither to be given, 
 nor accepted, with any other condition or promife, than that of doing 
 our duty in relation to them. This engagement is always underflood, 
 whether it be exprefled or not : and no other fliould either be required 
 or complied with. For when Bifhops, originally the folc patrons, to 
 encourage the endowment of parifhes, gave others a right of prefenting 
 fit perfons to them ; or that right was confirmed or granted by the civil 
 power : they muft be fuppofed to give it only to be exercifed for the fu- 
 ture, as it had been before : when whoever was appointed to anyftation 
 in the church, enjoyed the benefit of all he was appointed to, fo long as 
 he behaved well. And therefore attempting to bring the Clergy into 4 
 worfe condition, is ulurpation : and fubmitting to the attempt is encou- 
 raging ufurpation. 
 
 Yet there is a great difference between the things to which our fub- 
 miffion may be demanded. Some arc grofsly and obvioufly unlawful. 
 If for inftance any perfon, in order to obtain a benefice, promifes to give 
 up fuch a paxt of the incoi»c, to comiive at fuch a kfTcning of it, to ac- 
 cept 
 
third Charge to bis Clergy, 3I 
 
 cept of fuch a compofition for it, to allow fucli a penfion or make fuch 
 a payment to any one out of it : thefe things are in efFcft the fame with 
 laying down beforehand fuch a fum for it : which is iheneareft approach, 
 excepting that of bribing for holy orders, to his fin, who thought the 
 gifts of God might be ^ur chafed with money ^ and was anfvvered. Thy money 
 perijh with thee {c). Nor can it take away, if it alleviate the guilt, that 
 the payment or penfion, thus reftrved, is allotted to ufes really charita- 
 ble. Still it is buying, what ought to be freely bcftowed : this forced 
 charity mufldifable a man from voluntary almigiving, in pro|)ortion to 
 its amount: and one compliance in a leeniingly favourable inflance, will 
 only make way for another in a more doubtful cafe, and fo on without 
 end. Another excufe I hope nobody will plead ; that obligations of thit 
 kind may be fafely entered into, lince they are notorioufly void. For 
 we can never be at liberty to make an agreement, merely becaufe it is 
 lb bad a one, that neither law nor confcicnce will let us keep it. 
 
 But fuppofing a perfon bir.ds himlclf to his patron, only that he wili 
 quit his benefice, when required : even this he ought not to do. For 
 he hath no right to promife it j and no power to perform the promife. 
 Whoever undertakes the care of a living, muft continue that care till 
 the law deprives him of it, or his fuperior releafes him from it,(i). 
 Therefore he can only fubje<Si: himfelf to a penalty which another may 
 cxaft at pleafure, unlefs he doth what of himfelf he is not able to do, 
 and knows not whether he lliali oi^tain permiffion to do. Can this be 
 prudent? Can it be fit? If he pay the penalty, he gives money to the 
 patron, thougli not for his firft pofl'effion of the benefice, yet for his con- 
 tinuance in it : befides that he muft either diftrefs himfelf, or defraud 
 religion and charity of what he ought to have beftowed on them. If then 
 to avoid paying it, he begs leave to refign ; he puts his Bifliop under 
 very unreafonable difficulties : who by refufing his requcft, may bring 
 great inconveniences on the poor man : and by granting it, may lofe a 
 minifter from a pari(h, where he was ufeful, and ought to have conti- 
 nued ^ fnay expofe hiniielf to the many bad confequences of having an 
 ifhproper fuccelfor prefcnted to him. At leaft he will encourage a prac- 
 tice undoubtedly wrong and hurtful in the main, whatever it may be in 
 the inftance before him. And why are not thefe fufllcicnt grounds for 
 a denial ; fince whatever the incumbent fufFers by it, he hath brought 
 upon himfelf? 
 
 Befides, in bonds to refign, where no condition is expreffed, fome un- 
 fair intention almoft always lies hid. For if it were an honeft one, why 
 fhould it not be plainly mentioned, atid both fides cleared from imputa- 
 tions ? Afluredly unlefs perfons are to a ftrange degree inconfiderate, 
 this would be done if it could. The true meaning therefore too com- 
 monly is, to enflave the incumbent to the will and pleafure of his pa- 
 tron, whatever it (hall happen at any time to be. So that, if he demands 
 his legal dues ; if he is not fubfervient to the ichemes, political or what- 
 ever they are, which he is required to promote ; it he reproves fuch,«nd 
 fuch vices J if he preaches, or does not preach, fuch and luch docirihes ; 
 
 if 
 
 (c) kS.% viii. 7. 
 
 (<V) See Srillingfleet on Bonds of Kelignation, in the third volume of his 
 works, p. 731, 
 
^ ; The Bi/hop of Oxford's 
 
 if he ftands up for charity and juftice to any one when h3 is forbidden : 
 the tenor of icfignation, or the penalty of the bond, may immediately 
 be fiiakenover his head. How fliamcfuliy beneath the dignity of a Cler- 
 gyman is fuch a lltuation as this ! How giievouily doih it tempt a man 
 to unbecoming, and even unlawful, compliances! What fufpicions 
 doth it bring upon him of being unduly influenced, when he is not ! Or 
 however he may cfcape himfelf, what a fnare may his example prove 
 to his poor brethren- of weaker minds, or Icfs elbabliflied characters I 
 
 To [)revent ihefe mifchiefs, both the ancient laws of other churches, 
 and thofe of our own [e) ftill in force, have Ibiclly forbidden fuch con- 
 tradls {f)' Particularly the council oi Oxford, held in 1222, prefcribed 
 an oath againft Sbiiony, for fo it is entitled, by which every clerk fliall 
 fwear at his inftitulion, that he hath entered into' no compact in order to 
 be prefented {g). And Archbifhcp Czurimy^ in his inj unions to all the 
 Bifliops of his province in 1391? condemns thofe, as guilty of Simony, 
 vho, before prefentation, engage to refign when required (^) ; and ap- 
 points all perlbns intlituted to be fworn (i), that they have not given, 
 to obtain prefentation, either oath, or bond to refign {k), Again, the- 
 Conftitutions of Cardinal P.Vi?, when Archbifhop, in 1555, cenfure, as 
 beina; fmioniacal, all loargains or promifes for procuring of benefices j 
 and aflert that benefices ought to be given without any condition, and 
 order tint the perfi^n prefented fhall fwear, he hath neither promifed, nor 
 given, nor exchanged, nor lent, nor dcpolited, nor remitted, S;c. any 
 thing, nor confirmed any thing given before (/). And a convocation 
 
 held 
 
 ((') StiUhigfu'ct in his letter about bonds of refignation in Pilifcell. Dif- 
 eonnes, p. 42. cic. flievvs I'cveral lorts of contrafts that are allowed ; and 
 objefts not againft truds. and confidences ; [;is indeed I have been allured 
 that Dr. Bentky held a living in truft for the Biftiop's fori] nor againft what 
 is' done, in confideration of fervice, without a compaft ; but only againft a 
 legal obligation on the party, before his prefentation, to perform luch a con- 
 dition ; and if he do not, to relign. 
 
 (/) The Council of IVeJlminjler^ 115S, appoints that when anyone re- 
 ceives invcftiture from the Bifliop, he fliall fwear that he hath neither given 
 nor promifed any thing for his benefice. Spelin. vol. 2. p. 39. apud Gibfon 
 Cod. p. 845. 
 
 (o-) The words are, quod propter pneffutatlonem illam twc pronuferit ncc dc' 
 dtrit aliouid prafentantl^ nee allqnam propter hx inlerit paH'n>nem : where /'cC 
 moft naturally refers \q jiegotium prafintationis underilood. 
 
 See Cone. Oxon. c. 18. in lFdkhis,.\'n\. i. p. 5^8. and I.yiidivood^ L. 2. 
 Je Jurejurando, c^^. prcefenti., in ^^'rtXv's charge 1709. p. 34. aWiX Stillingfieet 
 on bonds, ^c p. 7:^1. and letter about bond?, p. 39. 
 
 {}}) But it appears, by the preamble, that this was defigncd only againft 
 putting it thus in the patron's pdwer to dilpofe of the profit.'^, or turn the in- 
 cumbents out, and give pluralities of livings to fuch as he favoured. 
 
 (;•) ]Vilkiniy vol. 3. p. 2 1 6. //rt/r, p. 35, 36. 
 
 {k) The injundions ol Ed 6. in i547> a]->point that fuch as buy benefices, 
 or come to them by fraud or deceit, fliall be deprived, i^e. And fuch as 
 fell them, or by any colour beftow them for their own gain or profit, 
 fliall lole their right of prefenting for that time. IFilkinsi vol. 4. p. 7, 8. 
 
 (i) IVilkhis, vol. 4. p. i:^, 125. 
 
third Charge to his Clergy, 3i 
 
 held under him, two years after, complaining that, of late years, perfons 
 have procured benefices et pralaturas, [parifh-priefts are pralati fee 
 Index to Lyndwood in pralatus ;] not only vacant, but likely to become 
 fo, mn prectbus ^ obfcquiis tantum, fed 'jf apertis muneribus, (o that elec- 
 tionum faluherrima formce quas per canoncs IdurcC ejfe dehtrent^ vol fraudi- 
 bus obtenehraia fiini^ vel ad Lomprom'ijji neceffitatern redacts : dire(fls, thaC 
 Bifhops prevent thefe things, and take care by themfelves and their offi- 
 cers, efpecially qmi in pralatorum eUBionibus taiiquam direclores & conful^ 
 tores interejje continget, that/raudes ^ paEliones be excluded : and if any 
 one have got, per pecunia; & tininerumfjrdeSy pralaturam vel benefic'ium ec' 
 clefuijliciim, he be puniftied (w). It is indeed true, that the great evil, 
 at which thefe feveral dire(flions were levelled, was giving or promifing 
 money for prefentations, or receiving it for refignations («)• And there- 
 fore it may be argued, that where no money is direftly paid, or taken, 
 or covenanted for, nothing illegal is done. But the opinions delivered, 
 and the judgments pronounced, by the Canon lawyers, plainly extend 
 the prohibition to whatever is equivalent to money (o). And it hath 
 been urged that by how much foevcr a peifons leiTens the value of a be- 
 nefice to himfelf by a bond of refignation to the patron in order to pro- 
 cure it, as unqueftionably fuch a bond doth lelTen it, fo much in efFedl 
 he pays to obtain it {p). Or allowing, that in feme cafes this doth not 
 hold : yet nothing will prevent unlawful contracls in many cafes, but 
 prohibiting in all cafes abfolute contrafts to refign upon demand ; which 
 therefore the abovemencioned Conftiturions have rightly done. And as 
 the oaths, prefcribed in them, exprefs the denial of having made fuch a 
 contract ; the oath prefcribed at this time muft naturally be underltood. 
 to imply the fame thing. For its being lefs explicit is no proof, that, 
 what in common acceptation came under the name Simoniacal before, doth 
 not come under it Hill. 
 
 However, we mufi: acknowledge, that bonds of refignation on dd^ 
 mand have been declared by the temporal judges valid, and not fimo- 
 
 niacai 
 
 (m) Witkhis^ vol. 4. p. 165', 
 
 («) The tenor of them fliews this. Particularly the corrupt refignationii 
 were to get penfions out of benefices, or money for quitting them, or ex-i 
 changes gaintul to the patron or his friends. The Bef. Leg. Ecd. Tit. dere- 
 nunciationc, cap. 3. forbids only relignations for confideracion of gain. Setf 
 Wake., p. 48. And Tit. de admittendis ad Beneficia Ecclcfiajlica. c. 24. only 
 obliges a perfon at inditiition to fvvear that he neither hath given nor pro- 
 mifed, nor will give, any thing. And Tit. de heneficiis ccnferendis forbids only 
 compafts by which benefices are lellened. See Wakey p. 36. who goes too 
 far in faying the words are general againft all manner of contrafts or promifes. 
 The preamble of the oath in Can. 40. condemns only buying and felling of 
 benefices. The Latin is 7iundinatio. But Stillingflect iai'th, p. 719, this takes in 
 any benefit accruing to the patron, becaufe nomine empiionis iff 'venditionis irt" 
 tclligitur omnis cojitra^us non gratuitus, 
 
 (0) See Wake, p, 18, 24. StUlingfleet, p, 719, 722. and letter about bonds, 
 p. 46. tsfr. The injundions oi Ed. 6. forbid patrons felling livings, or by 
 any colour bellowing them for their own gain and profit. Pf'ilki>is, vol. a. 
 y. 7, 8. 
 
 (/>) Stilling ftet., p. 7 2 2. 
 
 Vol. Vf. C 
 
24 The Blfhoi> of Oxford's 
 
 niacal (^), And they are Indeed the proper judges, whether they ai;e 
 fuch by the common and ftatute law. But whether the ecclefiallical 
 law permits them, is not fo clearly within their cognizance, Indeed 
 all qneif ions about this crime fcem to have been entirely out of it (r), 
 til an afl was made, 31 Eliz. c. 6. which, for the avoiding of fim'jtiy and 
 coruipti'n in prefect atisns and collat ons, infli(fls penalties on thofc who fhall 
 either give or procure them for any fum of money, profit or benefit j 
 or for any promife, bond, or affuranre oi it, dire£>ly or indire<flly : but 
 _^t the fame in-ne allows the ecclefiaftical laws to punifh the fame offences 
 Avhich the aft doth, in the fame manner as thev did before. Now mak- 
 ing thefe provificns is not faying, that nothing (hall be deemed fimonia- 
 cal by the fpiritual judge, but what the temporal judge fhall think is for- 
 bidden by this acft (j). And thtrefoie, though the latter may apprehend 
 abfolute bonds of refignation to be confiflent with the ftarute; yet the 
 former mayjuflly apprehend them to be iaconfif^ent with the conllitu- 
 tjons of the church, which we ought to obey j and with the oath againft 
 
 fimony, 
 
 (q) Stillhgfirpt, p. 735. l^c. JVah, p. 49. i^c. Indeed StilUngfieef^ p. 
 725. fr.ys rha: the c u't, having given judgment for fuch a bond in the cafe 
 ot Jonti and Laivrenee, 8, Tac. i. held, ieven years after, viz. 15 Juc. I. in 
 the cafe of Pafchal and Cletk, that k was fimony within the flatute ; and he 
 cite; Noy\, 21. fo; it. huX. IVake mentions not this i and Ifatfon., c. 5. p. 40. 
 fay- It doth not appear by rhe roll that there was fuch a trial ; and if there 
 was, it is of no gieat duthority, nor hath been regarded fince. 
 
 (r) '>ce fiake, p. 39. 50. The preamble of 1^ Eliz. c. 23. compared with 
 ^ i;. fufJicieruIv iinim.itts that iimony is an offence a; pertaining n)erely to 
 the iiiriidi6tiun and dererminarion of the ecclefiaflical courts and judges. Yet 
 Stilin^cet. p. 718. cites from Cro^r, Car, 36 1, the judges as faying, in the 
 cafb ot Mdik^ller aud Toddcrick, that the common law befoie3i Eiiz. took 
 rotice of a finoniiral contracft. But Coh in Caivdrich cafe, 5th Rep. fol. 
 8, 9. a'^ cited ly JVake^ p. 50. puts fimony amung the crimes the conulancc-. 
 whereof belongs not to the comnrn but ecclefiaflical law, and repeats the 
 fame, p. 40. And Crokc, foL 789. f<iy,' that the judges in the cale of Bakrr, 
 '4,2 Ei:z. held that it appertains to the IJMritual court to determine what is 
 
 '-''/in.ony, and not to this court to meddle therewith. 
 
 (s) Still f Jleet, p. 718. faith " the words fimony or fimoniacal contraft 
 •' are never mt ntiined in this ftatute.'* And JVakc, p. 50. cites Noy Rep. 
 fol. 25. as fa\ing that *' in it there is no word of fimony; bccaufe by that 
 *' mean^ the common law wouid have been judge what fliould have been fimo- 
 ** ny, and what not." And ^tillin-^Jlcrt, ibid, allows, that if the word had 
 been there, the judges w(>\ild have had liifhcicnt reafon to declare what was 
 ifimony and what not. N< w in truth that pai-t of the acl: which relates to the 
 prefcni affair begins thus, *' And for the avoiding of limouy and corruption 
 *' in prefentations, coll..tioiis, and donations of and to benefices, &:c. and in 
 ** admiffions, inftitution?, and indiK^.tions to the fame, be it further enafted, 
 «« tliat, if anv p' rfon, &c." This may feem to imply that no other things 
 but thofe menfioned afterwards were fimony : othenvife the aft would provide 
 only for avoiding fome forts of fimony. Accordingly Gibfon O^d. p. 839. 
 and Stillingjl. Pref. p. 714- ^"d Di'c. p. 71 8, think it onLy means to punifli 
 fome puticular rrmaikable forts fpecified in it: and Wake agrees tliat it 
 abrogates no ecclelnflical law. And this agrees with what is obferved here, 
 
 note (w). But f^ill the judges, after this aft, thought that judging of fimon/ 
 
 «iki not bcIoD>f to them. t:«c here, note (r). 
 
third Charge to h's Clergy ^ 3 5 
 
 llmony, which ought to be taken in the fenfeof thofe who originally en- 
 joined and ftill adminifter it ; and not to have its meaning changed on 
 the fiippofed authority of their opinions, who neither have undert..keii 
 to interpret it, nor, if the judgment of their prtdev-efTors be allowed, 
 have a right to do it. 
 
 At lealt refufing fuch bonds, on account of the oath, muft be the 
 fafefl: fide: efpecially, as the greateft divines of this church have declar- 
 ed againft them ; and I think none for them. Though indeed, were 
 the oath out of the queftion ; the bonds are apparently fo niifchicvous, 
 as to be for that reafon alone fufficiently unlawful. Jt may be faid, that 
 if the patron attempts to make ill ufe of them, equity will relieva 
 the incumbent. But I have ftiewn you, that their confequences muft 
 be very bad, whatever ufe the patron makes of them. And befides, 
 how expenfive, indeed how uncertain, this pretended relief will be ; 
 how feldom therefore it will or can be fought for ; and how much 
 better on all accounts it is to avoid the need of it ; every one muft 
 perceive. 
 
 But let us now fuppofe, that a feemingly reafonable condition were 
 cxpreflTed in thefe bonds: for in/lance, to refign when fuch a lelation or 
 friend of the patron's comes to the age of being prefen ted, who perhaps 
 hath been educated with a view to the benefice vacant [t). Now I do 
 not fay but a perfon may very lawfully, and fometimes very charitably 
 form an intention of refignmg at fuch a period, if circumflances ihea 
 fhould make it proper ; and may alfo fignify fuch intention beforehand. 
 But if he bind himfelf to it abfolutely, befides the diflruft of him, which 
 requiring this implies, perhaps when the time comes, the young perfon 
 will refufe to take the benefice, or the patron to give it him : and yet 
 the incumbent muft continue in perfeft dependance ther)ceforward : for 
 his cafe is become the fame, as if his bond had been originally without 
 any condition. Befides, this contrivance for procuring an immediata 
 vacancy at fuch a particular time, encourages perfons, even of low rank, 
 to purchafe patronages, feparate from the manors on which they were 
 anciently appendant, merely to ferve interefted purpofes. And the ge- 
 nerality of thefe, inftead of confidering their right of prefentation as a 
 fpiritual truft, to be confcientioufly difcharged, will of coui fe look on it 
 
 as 
 
 (/) Stillingjleet, p. 716. fuppofes this to be the intent, with which an ah* 
 folutebondis required, and faith, it is a cafe, wherein a bond may be thought 
 far more realonable than in ethers. But heexpreflcs no politive approbation 
 of it, nor doth he mention there giving a bond with this condition exprefied. 
 But, in p. 736. he hath that cafe in view, where he laith, " that there may 
 be a lawful truft in fiich a cafe, I do not que<lion :'* yet adds, " hut wh ther 
 *' the perfon who takes this truft can enter into a bond and take the oath, 
 ♦• I Viry much qiieftion." And Wakc^ though in p. 22, he nan ts this as 
 one of the moft favourable cafes that can be defired, condemns it notwith* 
 ftanding, as anobhgati'on, which the patron has no right to innpoie, nor the 
 clerk any power to enter into , as contrary to the Canons, and the authority 
 of the Bifliop, and the oath of yielding him canonical obedience, and of 
 doing what in the clerk lies to maintain the right of his f^ej but he dgtja 
 sot fay it is contrary to the oath agamft fimony, 
 a C J 
 
36 m^e Bljhop of Oxfcrcl's 
 
 ?s a temporalinheritance, which fince they have bought, they may fain'j 
 fell, ar any time, in any manner, for what they can : or at bert merely 
 as the means of providing a maintenance for fuch perfons as they pleafe : 
 \vh<j therefore, unlefs they will be cail off intirely by their friends, muft', 
 wlien they are ot ?ge, however unfit for the cure of fouls, however a- 
 verfe from ir, fubmit to ,be prefenred, arvd perhaps cannot be reje£led. 
 Then further, in proportion as this cuftom prevails, benefices, and par- 
 ticularly the more valuable ones, coming to be of a temporary and pre- 
 carious tenure, contrary to what they were intended; perfons of chd- 
 radtcr and abilities, and a proper fpirit, will not fo often care to tak« 
 them. Or if they do, they will not ufually, indeed it cannot fo well be 
 cxpccicd they (liould, cither defend the rights of them, or exercife hof- 
 pitality and charity upon them,, in the fame manner, as if they were 
 to hold them for life. Nor Aviii the people, generally fpeaking, refpeft 
 thofe who come in thus, and mull bthave, wid go oat again thus, as 
 they ought alwnys to rcfpe(^ their minillfirs. 
 
 But ftil! perfons may plead that whatever is obje^fcd againft other en- 
 gagements from incumbents to patrons, yet if they engage only to be 
 conftantly relident, to do faithfully the whole duty, which the laws of 
 the church enjoin them, or perhaps fomewhat more; this mufl: be al- 
 lowable. And doubilefs it is, provided the engagement be only a fin- 
 ccre promife of a»lring thus, as far as they can with reafbnable conve- 
 nient;e. Nay >f they bind them(elvts by a legal tie, to do any thing, 
 which either bvrlougs of courfe to their beaefite, or hath by ancient cuf- 
 torn been annexed to it, Icirned and j:idicious. authors juftify them (z/),. 
 But covenanting thus to do c^'en a laudable action, as teaching fchool or 
 ptcfcribing to- tl"ie fick, if their predeceliors were not, without a cove- 
 nant, obhged to it,, hath been held unlawful and iiraoniacal [w) : be- 
 caule it is promiiiug to (ave, which upon the matter is promifing to give, 
 fo much money either to the patron, or hawever to thofe for whom^'hs 
 intercils himlelf. And indeed, though perfons were to promife only 
 what in confcience they are antecedently bound to ; yet if they tie 
 therafelves, cither to do this, or to refign ; whenever they fail in any 
 one parr of it, as to be fine they will in (ome, fooner or later, though 
 perhaps very iinnocently ; fuppofing tl^e rigour of their bond infifted up^ 
 on, (as who can fay it will not f) they are at the mercy of the patron 
 ever after. He becomes their ordinary; and is veiled, by their impru- 
 dence, with a much greater authority, than the Bifliop hath : an autho- 
 rity of re[fr„ining their' liberty, where the vvifJom of the church hath 
 not retrained it {x) : an authority of proceeding fummarily ; and de- 
 priving them, for whatever failures he bath thought fit to infert in the 
 boni, without delay and without appeal : and this authority he may ex- 
 trcile ever after, when he pleafes, to jufl the fame purpofes, as if they 
 ha I covenanted at firfl: to refign when requeued. 
 
 Still, without queflion, many good perfons have both required and 
 given bonds of refignation of thefe latter forts : aud iu many cafes, as 
 
 (u) Wake's Charge, i-cg, p. 24. StiUiugftct's Letter, p. 54. 
 (w) WakCf p. 18. [x) JFake, p. 25* 
 
 4 
 
third Charge to his Clergy. 37 
 
 no "harm at all hath been intended, fo no particular harm hath been done 
 by them. But in [o many more there hath, and it is fo neceOary to go 
 by general rules ; and one fpecious exception doth fo conft^mtly produce 
 others that are a little lels fo; till at laft the mofl pernicious praclicts 
 creep in ( y), that there is abundant reaion to refufe making any con- 
 trails whatfoever ill order to obtain prefentation : and more elpecially 
 there is reafon to refufe them, on account of their mifchievous influence 
 on the revenues of the church: which was tht; immediate occalloa of 
 my fpeaking of them now, though 1 thought it by no means proper to 
 omit the other arguments agaiull rhem. 
 
 Perhaps it may' be f.iid: if purons will have bonds of refignatlon, 
 what can clergymen do? I anfwer, if clergymen will not give thena^ 
 how can patron^s help themfelves ? They muft prefent without them, 
 or their right mufl lapfe to the Bilhop, who will. Itmiy indeed be re- 
 plied, that though one perfon rejects the offer, another will accept it : 
 and therefore he may as well. But this would equally be anexcufefor 
 the worfl: of wrong compliances in every kind ; and confequenily it is 
 an excufe for none. Befides, it may hiippen, that by arguing with pa- 
 trons againfl fuch conirafts, they maybe convinced; ajid learn fo juft 
 an efteem for thofe, who refufe them decently and refpedfuily, as not 
 only to prefent them with double pleafure, but do them afterwards 
 greater fervices, than they intended them before. At lead whatever 
 clergyinaa behaves in fo worthy and exemplary a manner, will aifur- 
 edly, if the reft of his conduft be fuitable to that part, either by the 
 care of God's Providence, be raifed in the wcuid fome other way ; 
 or, by the influence of God's Spliit, be made eafy and happy in his 
 prefent fituation. 
 
 But it may be obje(ffed further, that Bifhops argue with an ill grace 
 againft bonds at prefentation, while they themfelves take them at infti- 
 tutioa. And it muft be owned, that in feveral Diocefes, particularly 
 that of Lincoln out of which this w^is taken, and of Peterborough which 
 was alfo taken from thence (z), there is an ancient and immemorial 
 cuftom, (cuftoms, you are fenfible, not being the fame every where ;) 
 for the clerk prefcnted to indemnify the Bilhop and his officers from all 
 fuits at law for inftituting him. And accordingly in this Diocefe, bonds 
 appear to have been taken for that purpofe at all inftiiutlons for 120 years 
 pad: within which time, there have been nearly, if not quite, 700 
 given, that are now lying in the rcgiftry : and hence we may prefume 
 the pratfiice hath been the lame from the ereflion of the See. The ori- 
 ginal of it probably was, that a commifiion of enquiry being formerly 
 ient o-ut, as old reglfters prove, upon every vacancy [a] ulledged, to 
 
 certify 
 
 iy) ^'^^^^e, p. 25. 
 
 (s) In Lincdn Diocefe they are talcen only when the Biraop hath any the 
 ]eaft fufpicion about the patronage : in Peterborough and Litchfeld always : in 
 Canterbury whenever a new patron prclents : in Gloucejier and Exeter they were 
 taken till the time of the prefent Bifliops. 
 
 {a) That it was on every vacancy appears from Archbifliop Siratford*% 
 Conllitution, Savu, A. D. 1342. iaLzWw. p. 222. and from Lindiv. p. 217*^ 
 
 C 2 
 
38 7ht B^Jhop of Oxford's 
 
 certify the Blfhop, whether the living was really vacant, who was at 
 present the true patron, and whatever elfe it was requifite he fhould know 
 in order to inftitute : and the expence of this comniiflion, and of the 
 proceedings upon it, being of neceflity confidera'^le to the clerk, who 
 bore it {b) ; the cheaper method of a bond from him to fave the Bi(hop 
 harmlefs, was fubftitutel in its room. And a further reafon might be, 
 that, the Biihop having 28 days allowed him, after the prefentation was 
 tendered, to confider and inform himfelf, whether he fhould inditute the 
 clerk prefented or not ; the clerk was willing and defirous, rather to in- 
 demnify the Bifhop. if he would confent to inflitute him fooner, than 
 to bear the inconvenience, and perhaps charges, of waiting to the end 
 of that time. At leaft the only defif^n of this bond was and is, that if 
 the clerk's title to inftitution be quelVionable, the Bi/hop may not fuffer 
 by granting it. Now a covenant for this end is furely a very lawful 
 one, and iubjeft to none of the mifohiefs, which, I have fhewn you, 
 stiend bonds to patrons. Nor was any conllitution of church or 
 ftate ever pointed againfl it : nor I believe hath any harm ever happen- 
 ed from it. 
 
 But I muft own too, that there is another condition added to thefe 
 bonds, that the clerk fhall refign his benefice if required by the Bifhop, 
 in cafe any controverfy arift, whether his inltitution be rightful. But 
 this provifion is, in the bond, exprefTed to be made only for the fame 
 purpofe with the former, the indemnification of the Bifhop: and the 
 penalty of the bond is fo moderated, as to ferve that purpofe and no 
 other. Accordingly I have not heard, that any one perion hath ever 
 fcrupied, in point of confcience, to enter into this eng.igement ; the 
 meaning of it being only, that if he prove to have no right, he fhall 
 quit : nor indeed, that any one hath found caufe to fcruple it in point 
 of prudence. For as you may be lure the fultilling it would never be 
 required without nec.ffity ; fo I believe it hath never yet been required 
 at all. That neither the intention o^ this covenant was bad, nor the 
 reafons for it contemptible, you will readily allow, on being told, that 
 it began to be infcrted conftantly in this Diocefe, at the time when our 
 prefent mofl Reverend Metropolitan was placed over it: which feeming 
 innovation was indeed only conforming more exaftly to the old example 
 of our mother See [c). But dill as it is as a condition, the infiffing on 
 which, in fome cafes, might have bad effects, that were not then fore- 
 feen [d) j though in fuch cafes it probably never would be infilled on, 
 
 as 
 
 on Archbiftiop Peclhamh Conftitution per nojlram provlnciam verb. Inquijiiioi 
 «fOT, and from Biftiop Gihfon?- Codex, p. 857. 
 
 {h) It appears frc^n the above Conftitution of Stratford, that the clerk 
 paid for the commifficn, and therefore of courfe for all |hat was done 
 upon it. 
 
 (f ) 1 have feen a bend from the Bifhop of Lincoln^ regiftry with this co- 
 venant in it, printed in the time f)f jfac. 2. and the Bifliop informs me the 
 covcpant hath been ufed ever fince the refloration : how much fooner he 
 knows not. 
 
 (d) e. g. A fuit may be begun which would have proved inefFe(5^ual, 
 \et if the Incumbent refign, the expence of a frcfli prefentation and in- 
 
 ilitution 
 
third Charge to his Clergy. 39 
 
 ^ It -never hnth : I have determined, with his Grace's intire approba- 
 tion, to omit it for the future. 
 
 And ill every thing, 1 rtviil not only be careful to make your burthens 
 no heavier, bnt it it can be Ihcwn me, thai 1 am able to do it, with 
 juftice and t-qnity, I fhail be f.>lad to make them lighter. The fees ta- 
 ken of the Clergy in tiis Diocefe, whether at inliitiitions or vifitations, 
 are not varied in any one article frf:m thofe, which were returned to, 
 and not difapproved by, a committee of Parliament in the time of my 
 prcdeteflbr. They are the fame, as he informs me, with thofe taken in 
 the time of his predccefTor. Nor have I hitherto found proo^ though 
 I have inquired with fomc care, that they have been increaftd at all 
 materially llnce the Blfhoprick was founded [e). Thofe of vifitatioti 
 I am furc have not in the leaff. And yet the diminution of the value 
 of money in that interval hath reduced the fame fum in name and quan- 
 tity, to perhaps not a fourth of what it was in cfK.61 and ufe : ou 
 which account proportionable augmentations of fees have heen made, 
 I believe, in all temporal courts and offices ; and ancient rules to the 
 contrary have been juflly deemed obfolete, the reafons of them hav- 
 ing ceafed. So that where this hath not been d..>ne, or not to any 
 confiderable degree, there is caufe to render to all their dues with great 
 fatisfa(ftion. 
 
 And here I muft take the freedom of fpeaking to you about fome dues 
 -owing to myfelf, fynodals and procurations. The former are an an- 
 cient acknowledgment of honour and fubjeffion, referved by the Bifhops 
 of the Weftern church, as Jong ago as when they fettled their own fharc 
 of the tithes, in each parilh, to be the future property of the feveral 
 incumbents : and it took its name from being ufually paid at the fynodal 
 meetings. Now fo fmali a tribute, efpecially it confidered as a quit 
 rent for fo great a conceffion, can furely never be thought a hardfhip. 
 The other, procurations, are alfo a payment feveral hundred years old, 
 fucceeding in the place of a much moreexpenfive obligation, that of en- 
 tertaining the Bifnop and his attendants, when he vifited each parifh. 
 Neither of ihera hath been increafed fmce their firft beginning : the 
 right to both is indifputably legal : and as 1 am fworn to m.iintain all 
 the rights of my See, I promife mylelf none of you will forte me to do 
 it in a way, that cannot be more difagreeable to you, than it will to me. 
 if any one pleads, that complying with the demand of fo trifling a fum 
 will be inconvenient to him, it fhall be more than returned him. If 
 any one doubts, whether it is incumbent on him or not : his reafons 
 for the doubt, when ever he lays them before me, (hall be impartially con- 
 fidered, and allowed their full weight. But I hope no perfon will think 
 it either decent or juft, merely to refufe, without afligning a fufficient 
 caufe: and difufe for fome years is not fufficient, in a matter, like this, 
 
 of 
 
 ftitution will at leaft be neceffary for him: but 'indeed the patron may 
 prefent another : and in the cafe of alternate patronage, another will 
 prefent. 
 
 {e) i, e. Allowing each of the new inftrumcnts that are required, to SfoH 
 ii.i much %s each of the old ones. 
 
 C4 
 
^© The Bijhop of Oxford s third Charge^ Iz'e. 
 
 of common right. Moll of my Clergy have very punciually (hewn me 
 this little mark of their regard, amongft many greater. Whether any 
 here prefent have omitted it, I do not know. But I trufl you will all 
 have the candour to think I have mentioned it, not from any wrong or 
 mean motive, but becaufe I apprehend it my duty, and have not the leafl 
 doubt of your willingnefs to be informed or reminded of every part of 
 yours. 
 
 And with this kind of digrellion I raufl: conclude for the prefent. If 
 God prolong my life and health to another opportunity, 1 (hall proceed 
 to the remainder of the fubjecV. In the mean time, 1 heartily pray him 
 ^p dh^eft and blefs you in all things. 
 
 A CHARGE 
 
CHARGE 
 
 DELIVERED TO THE 
 
 CLERGY of the Diocese 
 
 O F 
 
 O X F OR D, 
 
 In the Year 1750. 
 
 Reverend Brethren, 
 
 IN the courfe of my former vlfitatioDS of this Diocefe, I have recom- 
 mended to you various parts of your duty, as MiniiVers of the Gof- 
 pel in general, and of your refpe£live pariflies in particular. After 
 things, more immediaieiy and intirely of fpiritual concern, I proceed- 
 ed, in my lafl: Charge, to the care, that you are bound to take of 
 your temporakies ; with which you are intruded, partly for the fer- 
 vice of religion in your own times, partly for your fucceflbrs, as your 
 predsceflbrs were for you : a trufl:, which if any of them broke, or 
 ueglefled, you are too fenfible they did ill, to be escufable to your 
 <jwn minds, if you imitate them. And dividing this care iato the be- 
 haviour, 
 
42 TJ)e B'ljhop of Oxford* 5 
 
 havlonr, that is requifite at your coming into livings, during your In- 
 cnmbency on them, and when you are to quit them : I went through 
 the firrt of thefe heads ; giving you proper cautions, more efpecially 
 againll making any contract or prumife inconfiftent with the oath, then 
 required of you, or prejudicial to your own bentficcs, or the common 
 interefts of the Clergy. Therefore I now go on to the fecond, the vi- 
 gilance, with which you ougiit each to fuperintend rhe revenues and pof- 
 (ciTions of your church, whilft you continue minifter of it. 
 
 I have too much caufe, in every thing, to be fcnfible cf my own un- 
 fitnefs to direfl: : but, in leveral artieks, relating to this point, I am 
 peculiarly unqualified: having little experience in them, and a yet lefs 
 fhare of the proper abilities and turn of mind for ttiem. However, I 
 ought not to omit being of fuch ufe to you, as I can. There may be 
 thofe amongft you, wlio are cither ftill more unacquainted with thefe 
 matters, or at leart have not conlidered them all in the fame light ; as 
 you mufl have oblerved, that very obvious inftancef, both of wifdom 
 and duty, efcape the attention of many, till they are pointed out to 
 them. And a difconrfe, neither complete, nor poffibly free from mif- 
 takes, may notwithftanding do iervice, by exciting perfons to think oa 
 the fubjc(5>, more th^n they have done hitherto. 
 
 Your care, in refpeift to this fulijeff, confifts of two parts : recover- 
 ing what may be unduly withheld fiom your church, and prtlerving 
 what is left. 
 
 It is very tinhnppy, that fo troublefomc and invidious an employment, 
 as the former, fhuuld ever be made neccffary : whidi yet it hath too ofteti 
 been. Glebe lands have been blended with temporal cftates ; and pre«- 
 tcnces fet up, that only fuch a yearly rent, far inferior to the real va- 
 lue, is payable from them. Tithes and other dues have been denied j 
 under falfe colours of exemptions in fome cafes, and of modus's in ma- 
 ny. Every unjuft plea admitted makes way for more. And thus what 
 was given for the fupport of the Clergy in all future times, is decreafing 
 trontiniially ; and becoming Icfs fufficient, as it goes down to them. 
 The Laity themfelves, if they would refle(5t, muft fee, that they have 
 by no means any caufe to rejoice in this. For, probably few of them 
 in proportion will be gainers by what we lofe : but the whole body of 
 them, wherever the ptovifion made for us becomes incompetent, muil 
 either make another at their own expence, or be deprived in a great 
 meafure of the good influences of our office, with refpe<5l to this world 
 and the next. But whatever they are, we ourfelves cannot furely fiiil to 
 be deeply concerned at the JU afpe6\, which theie encroachments bear 
 towards religion in ages to come. Whoever is indifferent about it, 
 ihevvs himfelf very unworthy of what he enjoys from the liberality of 
 ages precedit»g. And whoever is grieved at it, will fet himfelf to con- 
 Uder, not how he can augment the parrimony of the church, where it is 
 already plentiful ; or any where, by difhonourable methods : (you arc 
 very (cnllble, what injuflice and folly there would be in fuch attempts) 
 but how he can retrieve any part of it, which is illegally or unequitably 
 (eized and detained. 
 
 Now here the foundation of all muft be, a diligent and impartial in- 
 quiry into the right of the cafe ; for it would be abfurd to deceive our- 
 felves i 
 
fmrth Charge to his Clergy. 4 j 
 
 fclvcs; and unfair to demand of others what we are not well perfuaded 
 is our due. Therefore to avoid both, we fliould aflc the opin <>n of fkii- 
 ful and upiighi advifers. If this be in our favour, the next proper fteps 
 will be, laying our claim, with the proofs of it, fo far as prudtn».e will 
 permir, before the perfon concerned •, reprefenting it, in a friendly and 
 ferious manner, as an affair, in which his conftience is iniertftcd ; pro- 
 curing the afTiItance of thofe, who have weight with him, if we Know 
 any fuch ; taking the opportunity of his beii g, at any time, in a more 
 confiderate dilpodtion than ordinary ; prefTidti him, x\ui to reiy too much 
 on his own judgment, where it may fo eafily be bi ificd : yet forbidding 
 him to rely on oujs, if he would ; and begging him to confuit fome 
 other worthy able perfon : offering to pitch on one or more, if circum- 
 ftances perfuade to it, whofe determination fhill concluJe us both : and 
 intreating him to fay, whether he would not think thi;:, in any other 
 cafe, very reafonable. If (till he cannot prevail on himfelf to comply: 
 we may endeavour to lelTen the difficulty, by propoling to accept a fmall 
 payment, where none hath been made for (ome time : or a fmal varia- 
 tion, where a cuftomary payment is pleaded : in hopes, that either the 
 delire of enjoying, with fome degree of good confcienct-, the main of 
 what he withholds now with a bad one ; or, at leaft, that of avoiding 
 the coft and hazard of a contcft, may win him over 
 
 If none of thefe methods (which too commonly happens) will ope- 
 rate, after a due feafon allowed them for it ; the only remaining remedy 
 is an appeal to the law. But here I would be far from exciting any of 
 you to plainly fruitlefs or over-dangeious attempts. I am very fenfible, 
 how unfavourable the times are to ecclefiaftical pretenfions, how enor- 
 mous the expences of legal proceedings, how fmail the incomes of mod 
 benefices, how ftrait the circumflances of moft clergymen : confidera- 
 tions, that one fhould think would ref^rain perfons of any generofity, 
 nay of any compaffion, from bearing hard upon them. But they ought 
 not to be pleaded by any of us, to excufe ourfelves from undertaking a 
 neceffary burthen ; which perhaps we are as well able to fuppoit, as any, 
 who will be likely to come in our Ifead. I am fenfible too, and would 
 have you be fo, that fcarce any thing is a more effeflual hindiance to 
 our doing good amongfl our parilliioners, than the charaffer of being 
 litigious ; which many delight to give us : but with how little juftice, 
 in general, one fingle obfervation amongft feveral that might be a'teciged, 
 will more than fufficientiy fhew ; that of 700 fuiis for tithes, brought 
 by the clergy into the Court of Exchequer, whiih is only about one in 
 14 parilhes, during the fpace of 53 years, from the reftoration to the 
 year 17 13, 600 were decided for them. It is true, our obtaining juf- 
 tice againlt any man, though in ever fo clear a caufe, is very apt to be 
 refented, by himfelf and his friends at leafl, as grievous injuflice. But 
 ufing the previous amicable meafures, which I have recommended, muft 
 in fome degree prevent, either fevere imputations upon us, or ho vever 
 the belief of them : and if not entirely, yet, by mildnefs, and prudence, 
 we may certainly regain in time the reputatio-i, we never deferved to 
 lofe. At leail our fucceffors will enjoy, free from all blame, what we 
 recover to them : whereas if we acquielce in the detention of our due, 
 they will be Hill moce likely to do fo, and thus the lofs of it will be per- 
 petuated. 
 
44 ' '^^e J^'Jkop of Oxford: s 
 
 petuated. Therefore in cafes both fufficiently plain, and of fufficient 
 importance, when all other vv;iys have been tried to no purpofe, and the 
 right will be cither extinguilhed, or much obfcured, by delay; and per- 
 haps the example fpread further : 1 fee not, how we can excufe ourfelves 
 from applying to a proper court of julVac, if we can hope to procure a 
 fentence from ir, without abfolute ruin or extreme diftrefs. For it is a 
 mean and wicked felfiihnefs, to hoard up wealth, confult our eafe, or 
 court the favour of our fuperiors, by letting the inheritance of the 
 cljurch be impoveiifhed, while the gua;dian{hip of it is in our hands. 
 
 But then we mufl be doubly careful of what all men (hould be abun- 
 dantly more careful of, than moft are, that we never awe perfons, efpe- 
 cially poor perfons, uniuflly, by thrcatning them Vv'ith law, into a com- 
 pliance with our demands ; and that no difpute of this kind ever entice 
 us to do any thing fraudulent, or provoke us to do any thing ill-natured 
 or vexatious. And particularly, if we have a demand on any of the 
 people called Quakers, we Ihould, if we poffibly c. n, purfue it by that 
 method only, which the a(5f, for the more cafy recovery of fmall tithes, 
 hath provided : and rather fit down with a moderate lofs, than do other- 
 wife. For they are a generation, loud in their complaints, unfair in 
 their reprefcntations, and peculiaily bitter in their refleffbions, where we 
 are concerned : unwearied in labouring to render us odious, and fur- 
 prizingiy artful in recommending themfelves to the great. 
 
 But I proceed to the lefs troublefome and difagreeable duty of preferv- 
 ing what we flill. poffcfs. Now to this end the nioft obvious way is 
 keeping the glebe in our own hands, and taking the tithes and all other 
 dues, ourfelves : for which reafon probably, amongft others, both an- 
 cient ecc'efiaftical conlVituiions, and later ads of Parliament, have le- 
 ftrained and limited lea ling of benefices. But many are fo little quali- 
 fied for this, and would be fo great lofers by It: and others would find 
 it fuch a hindrance to the difcharge of their miniilerial office, or the 
 purfuit of ufeful ftudies : nay, where it hath been longdifufed, the people 
 might perhaps be fo much offended with the no\e]ty : that I would by 
 no means prefs doing it in all cafes, but only recommend it in proper 
 ones. And where it is done, if a clergyman were to attend to fuch 
 matters too clofely ; and, above all, were to be over-watchful and ffri(5t 
 about fmall demands: it would naturally raife a contempt, if not hatred 
 of him. And therefore it will be much better to content ourfelves with 
 giving parifhioners, by prudent inflruflion, a general lenfe of their ob- 
 ligation to pay their dues ; and by engaging behaviour, a geneial difpo- 
 fition to it ; than to cxaft the minuter forts of them with an indecent 
 eagernefs. But fllll, where rights, that may Icem inconfiderable in each 
 particular cafe, amount to more on the whole, than it is convenient to 
 lofe; and yet will be withheld, if nut infifled on : we mull do it, with 
 as good a grace as we can ; and remind perfons, if there be need, that 
 fuch as make this necelTary, arc indeed they, who a£l the mean part : 
 that it is no fault of ours to require what the law hath allotted us for our 
 maintenance ; but a great misfortune, that fo much of it confifts ia 
 thefe petty articles. 
 
 Whatever tithes it will be incommodious to keep in our own hands, 
 we may compound for with thofe who fhould pay them, or leafe them to 
 
 others 
 
fourth Charge to h'ls Clergy. 4f 
 
 others. The former way will ufually be kinder and more obliging, and 
 fo far more eligible. Yet on the other hand, if we chufe the latter, our 
 lellle will probably find it his iiitereft to take rhem in kind, which will 
 prelcrve our title to them in kind : and therefore it may at Icaft be expe- 
 dient fometimes, in relation to any queftionable parts of them. But if 
 a tenant will rather give up feme of onr rights, than be at the trouble 
 of alferting them, we may be under a necelTity of doing it ourfelves. Aud 
 if we let any of our tithes to the proprietor of what they arifc from, or to 
 whomfoever we let our glebe, it fliould never be for too long a time at 
 the fame rent : elfe we run a great rifque of being told, that we are in- 
 titled to nothing more. The perfon indeed, who makes the agreement 
 with us, cannot thiuU. fo : and yet what even he may pretend to our fuc- 
 celTors, we cannot forelcc. i3ut the perfon, that comes after him, may 
 infill on it even to us: and though the evil fhould be delayed longer, it 
 will happen much too foon. VVritten agreements, difcreetly worded, 
 may be an ufeful and effectual preventive. Yet thefe, in courie of time, 
 may be loft by various accidents : or conftancy of the fame unvaried pay- 
 ment bealledged as a llronger argument on one fide, then they are on the 
 other. And if either flioulJ prove our cafe, contending at law with any 
 parifliioner will be a very undefirable thing : and contending with a 
 powerful one may be an impracticable thing. Therefore we ought ne- 
 ver to begin cufloms, that may be dangerous : and ii they arc begun, 
 even by our predecelTor's fault, and yet more if by our own, we fliould 
 think how to ftop them without delay. But the leull we can do, is re- 
 folutely to refufe authorizing fuch invafions, by giving any thing under 
 our hands, which may but feem an acknowledgment that what we receive 
 is a prefcript and unchangeable payment, unlefs we are very well aflTur- 
 ed that the law will elteem it fuch. We ought rather to lofe it ourfelves, 
 than procure it by an adt, that will prejudice our fucceflTors. Barely 
 continuing to^iccept it unaltered, is doing more than enough to their 
 difadvantage : therefore we ought on no account to go further ; but oa 
 the contrary, labour to procure and perpetuate, if wc can, fuch evi- 
 dence, as may be of fervice to them. 
 
 Nor fhould we be careful only to preferve our benefices from any di- 
 minution of* income, but alfo from any addition of expence, which 
 would amount to the fame thing : for heavy burthens, and very unfit 
 ones, of riotous entertainments in particular, and thofe fometimes at 
 the moft improper feafons, have been introduced and eftablilhed in ma- 
 ny places, by the inconlideratenefs and fupinenefs of incumbents. We 
 ftiall do well, abfolutely to break and annihilate fuch cuftoms, if it re- 
 mains legally pofhble : and if not, to ufe our utmoft influence towards 
 procuring the confent of the perfons concerned, to change them into 
 fomeihing elfe, lefs exceptionable and more ufeful, to be fecured to them 
 as firmly, as may be ; with a covenant added, that they fliail be intitled 
 to return to their old ufage, if ever they are denied the benefit of ths 
 new. 
 
 Provided the abovementioned precautions be obferved, we are much at 
 liberty to treat our pari(hioners as kindly, as we will : and very kind- 
 ly we ought to treat them : never permitting them, if we know it, to go 
 without any thing, which is their right ; to pay any thing, which is not 
 
 due; 
 
46 The Bijhop of Oxford's 
 
 due; or even to take an? thiiiL* too de:^r : alwavs making them eqolt- 
 able aba'ements, admiitiii^^ every tolerable excufe for their delays of pay- 
 ment ; and rather chufing to lofe ever fo much by them, than with any 
 (hadow of jurtice be accuied of cruehy towards them. Yet when we 
 (he V them any indulgence, we fhould let them fee, we are fenfible of 
 what we do for them : elfe rhty may impute it to our ignorance, not 
 our goodnefs. And we ought not to be fo eafy with then), as to fet 
 ihem againfl a fuccefTor, who C3nnot afford to imitate us ; or difqualify 
 ourfelvcs, by a promifcuotis kipdnefs to all, from being efpccially kind 
 to fuch as want, h'ut whatever improvements we make in our benefices, 
 by whatever jnl> me.in?, it will be a prudent guard againil envy, as well 
 as a right behaviour on other accounts, to increafe, at the lame time, 
 cither a foht-r mod'-fl hofpitaliry, for neither exctTs nor vim fiiew at all 
 become our function ; or, which is yet better, and ought never to be 
 (excluded by the other, a ju liciuus charity ; above all, to the induf- 
 Jrious and virtuous puor, extended to their fouls, as well as their 
 bodies. 
 
 For the puipofe of recovering or preferving the rights of vicarages, 
 the original endowmen's ol" them may be very ufeful. And thefe you 
 are to fcek for in the regifter books of the Diocefe of Lincoln, out of 
 which this was taken. But I have colit-fted copies of fome; and caa 
 direct sou to books, printed or manulcript, in which are copies of others ; 
 or to that part of the rcgifler -books, in which they may be found : and 
 fhall gladly give any of yon whatever information is in my power. But 
 you mufl not always conclude yt^ur prefent rights to be neither more nor 
 ]efs, than fuch an endowment fets forth : l>oth becaufe there may be a 
 fubfequent one, with variations ; and becaufe, where no fubfequent one 
 appears, long cufiom, in particular cafes, may create a legal prcfump- 
 tion, that there was one, upon which that cuflom was grounded. 
 
 For the fame ufe, in rectories, as well as vicamges, terriers were di- 
 rected : how anciently, I cannot fay. But the 87th Canon of 1603 en- 
 joins, that the Bifh )p of each Diocefe Ihall procure them to be taken, 
 by the view oF honell men in every parifli, to be appointed by him, 
 whereof the miniller to be one: it fpecifies the particulars, of which 
 they fliall confirt, and orders them to be laid up in the Bi (hop's regiftry. 
 How often they fhall be taken, it doth not mention. But plainly the 
 changes, which time introduces, particularly in the names of the par- 
 cels and abuttals of glebe lands, require a renewal of terriers at reafon- 
 able JiOances. This Canon hath been obferved fo imperfecflly, that of 
 about 200 parifhes, of which this Diocefe confifls, there are terriers in 
 the regiilry of no more than about 126 : and mofl of them onjy one : 
 and of thefe, not 20, (ince the year 1685. In the convocation of 1704, 
 complaints were made of the like omifTions elfewhere: and in thofe of 
 1710, 1714, lyiSj '1 fehcme was formed, that where no terrier had 
 been made fur 7 years then laft paft, (which looks as if a repetition eve- 
 ry 7 years was inteiided) {a) the miniftcr ftiould make one, with the 
 
 church- 
 
 (^) Prldcaux, Direflions to Church-wardens, § gg. faith, that the Bifliop 
 at every vifitation ufually requires a new terrier. Bifiiop Gihfon propofes that 
 there Ihould bs a new oue wlicrc there had been none iince the reiitoration. 
 
fourth Charge to his Clergy^ * 4y 
 
 chnrch-wardens, or fuch parifliioners as the Bifhop fliould appoint : that 
 three indented copies of it in parchment flionld be (Igncd by them ; one 
 to be exhibited at the Bifhop's next vifitation, the fecond at the Arch- 
 deacon's, and the third put in the parifh cheft {b). But thefe propofals 
 having never received the fliniflion of due authority, are ro be confider- 
 ed as no more than prudent diretfl^ions : the Canon of 1603 ftii! conti- 
 nues our only legal rule. And 1 am very defirous to perform the part, 
 which it afligns to me. But then 1 muft beg your afTiftnnce in order to 
 my nominating proper pcrfons, that is, parifliioners of the greateft pro- 
 bity, knowledge, and fubftance, to be joined in the work with you. 
 Terriers indctd are of more ufe in caufes tried before ecclefiaftical judges, 
 than temporal : who will not allow the fpiritual judicatures to be courts 
 of record: but Hill, when regularly made, they will have fome weight 
 every where. At leaft they will be valuable and auihentic informations 
 to your fucccflbrs : and probably the pariihioners of future times will be 
 afhamed toinfifl on claims, contrary to what they will fee afTerted under 
 the hands of their predecefibrs, perhaps their fathers or near relations. 
 But then, to produce thefe good effi.<51s, indeed to prevent their producing 
 bad ones, they mull be made with great cire. If there be a preceding 
 terrier, it muft be confulred : if it be defective, the defe£ts muft be fup- 
 plied ; if it he accurate, there mull be no variations from it in the new, 
 but where they are neceflary to render defcriptions intelligible; or where 
 other alterations have been made that require them. For contradicSlory 
 terriers will hurt, if not deflroy, each other's evidence. It will alfo be 
 right to exprcfs in them, what peculiar burthens are incumbent on the 
 minifler, or that there are none, as well as what prope, ty belongs to 
 him. But if his right, or obligation, to any thing, be doubtful : either 
 no terrier muft be made, till the doubt is removed ; or it muft be {qi 
 down there as a doubtful point ; but by rvo means given up to pleafe 
 any perfon, or ferve any purpole whatever. For terriers, that make 
 againft the Clergy, will do them abundantly more harm, than fuch, as 
 make in their favour, will do them good. And lailly, though it may be 
 needlefs and inconvenient to employ raany perfons in drawing up a ter- 
 rier, yet the more fign it, the better; efpecially if conliderable perlbns : 
 for to omit any of them, and multiply the names of others, will appear 
 fufpictous. And as it may not always be eafy to procure fuch hands, as 
 you could wifh ; favourable opportunities mufi be prudently fought 
 and waited for j and the work undertaken, when they offer, and not 
 before. 
 
 Other very ufeful precautions, of near affinity to this of terriers, are, 
 that if any augmenraiions have been made of your bdefices, by pay- 
 ments referved in church or college leales, by the Qiieen's bounty, or 
 otherwife : or if any agreement have been entered into, between you, or 
 your predecelfors, and the patron and ordinary, for making any exchange 
 or ini-lofure, or doing any other a<St, which affedls your income, or any 
 part of it, whether it be confirmed by a legal decree or not ; proper evi- 
 dences 
 
 {h) See IVilkins, vol. 4. p. 638, 656. It was alfo propofed that a calendar 
 fliould be made of thofe which were put in the regiiby, and that they fliouli. 
 nut be delivered out, without fecurity given. 
 
4^ The Bifiop of Oxford's 
 
 dences of thefe things fliould borh be kept amongft your parochial pa- 
 pers, and depofited in the public office. Indeed the law requires that 
 augmentations, made by eccleliaftical bodies or perfons, be entered in a 
 parchment book, to be kept in the Bifhop's regiftry for that end {c). 
 And fhouQ;h atts of Parliament, pafTed for .any ot the purpofes above- 
 mentioned, may be confidered as things more noforious: yet without 
 the fame fort of care, the memory of thefe alfo may be loft, or forae 
 of the provifions made in them controverted. 
 
 There is ftiil one thing more, that, amongft feveral other ufes to 
 which it extends, may be very ferviceable to alcertain the rights of liv- 
 ings : I mean repeating from time to time, the ancient pra(5lice of per- 
 ambulations : which hath been long freed from fuperftitionj and, if pre- 
 fer-ed alfo from intemperance and tumultuous contefts, the laft of which 
 rvils may be prevented by friendly difcourfe beforehand with the chief 
 inhafntants of your own and the neighbouring parifhes ; the thankfgiv- 
 ings, prayers, and fentcnces of fcripture, with which the injunflions 
 of ^»ueen Elizabeth dire(51:ed it to be accompanied, will render it a very 
 pious ceremony : and the civil benefits of it may be confiderable. For 
 though , without it, there feldom will arife any queftion, to what parifli, 
 lands that have been long cultivated, appertain : yet concerning others, 
 in the whole or in part, there often doth. And fome, that are worth 
 but little at prefent, may come hereafter to be of great value. 
 
 Bni, i)eiides prcferving the incomes of our benefices from encroach- 
 ments, we are hound to preferve the Lmds and edifices belonging to 
 them, in good condition. If therefore we commit wafte on our glebe, 
 or, through covetoufnefs or negligence, impoverifh it, or fuffer our te- 
 nant to iinpoverifh it, ac aft diftic^nourably and unjuftly : as alfo, if we 
 pcirait our dwcl ing houfes or out-buildings to fall into decay, for want 
 ofea'lyor lufficient repair. A fmall expence in time may prevent the 
 neceflitv of a much larger afterwards, and thus, by negledfing it, we 
 may hurt ourfelves ; which would doubtlefs be unwife : but dcfignedly 
 throw'n^ the burthen on our fuccefibr deferves a harflier name. And if 
 we cither fquander extravagantly, or hoard ^avaricioufly, what we fave 
 thus; it doubles the fault. If meie indolence be the caufe of our omif- 
 fion ; it is by no means a good principle ;and produces efFefts, as bad, as 
 if it were a worfe. Nay, if we are influenced by the defire of making only 
 a reafonable provifion for our families: we have no right to provide for 
 them by wrouiiing our fuccelfor ; and perhaps depriving our parifhioners 
 of the benefit of having a minifter refidcnt amongft them. PofTibly fome 
 may fiy, that their executors muft account for whatever they leave out 
 of order : and thtrefcre they do no harm. But it may be, they will leave 
 them nothing to account with : efpecially as the common law prefers 
 the payment of other debts before dilapidations {d). At Icaft they well 
 know, that the law, though it will allow more, than executors com- 
 monly pretend ; and perhaps more, than would have prevented the da- 
 mage, if applied in time ; will not allow enough to repair it afterwards; 
 or however not to compenfate moreover for the expcncc and trouble of 
 taking that remedy : and that therefore, in all likelihood, a fuccelTor, to 
 
 avoid 
 
 (r) 2g Car. 2. c 8. § 4, -5, 6. 
 
 (^) See GibfoTi's Codex, p. 791. 
 
fourth Charge to his Chrgy. 4$' 
 
 avoid law, will chufe rather to accept of lefs, than he ought t(5 kave. 
 Now driving him to this, is doing him a grols injury; and that very 
 probably when he is jull coming into the world in fuch circumftances, 
 that it will weigh heavy upon him, and may put him behind hand for a 
 long time. Some again will plead, that they really cannot afford to re- 
 pair their houfes. And doubtlefs the condition of many is very pitiable, 
 and deferves the afliftance, as well as compaflion, of their richer neigh- 
 bours and brethren. But ftill what reafon is there to think, tliat they, 
 v/ho come after them, will be better able, when the houfes are grown 
 worfc ? And what muft it therefore end in, unlefs timely prevention be 
 applied ? Others may alledge, theirs are in repair ; and no dilapidations 
 will be found, when they leave them. But are they in fuch repair, fo 
 fubftantial and fo decent, as a minifter's houfe ought, that belongs 
 to fuch a benefice : or only juft habitable, and patched up to hold out a" 
 little longer? Perhaps you keep your houfe in as good a condition, as 
 you found it. But did you think, your predeceiTor ailed well, when he 
 left it you in no better? If not, that which was his duty, is now yours. 
 Thefe things all incumbents ought to confider : but fome more efpe- 
 cially ; as they who have large benefices, and they who have two ; which 
 may be ordinarily fuppofed equivalent to a large one. Yet thefe latterjr 
 in how good order foever they may, for their own fakes, keep the houfe 
 they ufually refide in, have too often left the other to be treated as 
 a farmer or tenant pleafes : till it hath grown, if not ruinous, yet very 
 unfuitable to its next proper inhabitant. Again, rich perfons, that are 
 poffelled of poor livings, ought peculiarly to refleft, how noble an op- 
 portunity is put into tiaeir hands of being benefactors to them : by re- 
 pairing, or, if need be, rebuilding, and fitting up, the houfes ; and im- 
 proving whatever little fpace of ground lies about them, in fuch man- 
 ner, as will make both comfortable to the fucceeding owner's. And the 
 very different method, which they have fometimes taken, of living in" 
 better habitations themfelves, and letti/ig thefe run into decay, is ex- 
 tremely ungenerous and illiberal. Yet indeed, on the other hand, mak- 
 ing parfonage or vicarage houfes, or the appurtenances of them, fo large 
 for their own convenience, as to bring on afterwards too great an ex- 
 pence in fupporting them, would be a mark, either of much vanity, or 
 little confideration. 
 
 On this whole fubjeft I might, inil:ead of perfuafion, ufe authority 
 alone. But as the latter would be much lefs pleafing to me : fo I hope 
 the former will be as effectual with you. Elfe, the laws of the church 
 in this nation, empower the Biftiop, if incumbents do not repair their 
 houfes in a decent manner {e), to take cognizance of the negledt either 
 on complaint or by voluntary inquiry, and to proceed againft them by 
 ecclcfiailical eenfures j or, after admoniihing them in vain, to make 
 
 himfelf 
 
 (f) Semper tamcri rationabil'is confideratio fit halje'nda ad facultates eccle- 
 /iff. Conih- Edm. SI ReBor \ on which Lyndiuood'i note is, Quia in benefi- 
 cio pinguiori requiruntur jedificla magis fumptuofa quam in beneficio minus 
 pingui. Lib. 3. Tit. 27. de eccl. gedificandis. Verb. Faculiatas Euhfiai 
 p. 251. 
 
 Vol. VL 
 
p The B'lfiop of Oxford's 
 
 himfelf what repair is needful out of the profits of their benefices : and 
 what proportion of them fliall be applied to this purpofe, is left to his 
 difcretion {f) : but the injundlions of H. 8. Ed. 6. and Q. Eliz. di- 
 redled a fifth {g). And a further conftitution of Othohon^ publiftied in 
 the year 1268, exprcfsly orders, that fuch a fequeftration be made in the 
 cafe of houfes fallen down, as well as decayed {h). And the Ref Leg. 
 Eccl. had provided in the fame manner for the fame thing (/), in con- 
 formity with evident reafon. Indeed, where no houfe hath been for a 
 long time, compelling the incumbent to rebuild one may fcem hard. 
 But is it not harder ftill, that his parifhioners and fucceffors flaould ne- 
 ver more enjoy an advantage, intended to be a perpetual one? At lealt, 
 whatever he may think of his legal cibligation, he fliould confider, whe- 
 ther he is not in confcience obliged to devote feme fitting fhare of his 
 income to this ufe. Surely, if he doth not think it a ftrict duty, he muft 
 think it, unlefs there be fome peculiar reafon to the contrary, an excel- 
 lently good action. And fiippofing that what he can lay by, will amouTit 
 only to a tolerable beginning : yet others may, and probably will, fooner 
 or lat^r, add to it, and complete the work. 
 
 But whatever care you ought to take, and I ought to fee that you 
 take, in relation to your houfes : there is flill a much greater, for the 
 lame reafons and more, due from you, who are re6tors, in relation to 
 your chancels : and I am yet more exprefsly authorized, by Statute-law 
 as well as Canon, to fuperintcnd this matter. Chancels are the moffc 
 facred part of the church : and the whole church ought to be preferved 
 in "a condition, worthy of that Being, whofe it is ; and fit to infpire his 
 worfhippers with reverence. The light of Nature taught the Fleathens 
 to adorn their temples [k). God himfelf provided, by exprefs'and mi- 
 nute dire6tio!is, for the beauty of his fanctuary amongft the Jews : the 
 ancient Chrirtians imitated thefe precedents, as foon as ever the danger 
 of perfecution ceafed (/) : and if the following ages carried their notions 
 of magnificence and ornament in religious edifices too far, as undoubt- 
 edly they did,' in heaping up treafures there, which had much better 
 have been diftributed to the poor, than kept to provoke the envy and 
 avarice of the great: yet in this country, for feveral generations pafi:, 
 the contrary extreme hath prevailed to fo fhameful a degree, as muft 
 needs give Papiils an exceeding great difguft to Proteflantifm ; and In- 
 fidels no fmall contempt of Chriftians, as either defpifing inwardly the 
 'religion they profefs, or being too fordid to pay it the common outward 
 marks of refpecl. 
 
 Now what hope can we have of bringing our people back, unlefs we 
 fet them the example ? What can we fay to our parilhioners about their 
 churches, or to 4ay-iri){)ropriators about their chancels ; or, fay what 
 
 we 
 
 (/■) Sec G;/;^^■'s Codex, T. 32. c. 3. p. 789, Ifjc. 
 
 \g) See Wmns,,.so\, A^. p. 5. The Ref. Leg.. Eccl. Tit. de Dihpldati- 
 onibus, c. 2. p. "77. dirPdts only a 7th. 
 
 {J}) Gil)fon\ Codex. Tit. 32. c, 3. p. 7S9. 
 
 (/') Tit. dc Dilap. c. 2. p. 77. 
 
 (i) Hor. Od. 15. tib. 2. and Sat, 2. lib. 2. v. 103, 104, 105. 
 
 (/) ijcc B:ii^l.<aiii.. 
 
fourth Charge to his Clergy, 51 
 
 'We will, how can it be expelled they fliould mind us, If we are blame- 
 able ourfelves on the fame head? In refpedt of their duty in this point, 
 and fome concern, (indeed not a little) which you have with it, I intend 
 to fpeak at large, if God fpare my life and health to another vifitation. 
 But at prefent I confine myfelf to what is more immediately and intirely 
 the province of the Clergy. Anciently the repair of the whole church 
 was incumbent on the re&or as of common right (?«). I believe it con- 
 tinues to be fo ftill in other nations : but the cuftom of ours hatli releaf- 
 ed us from the largeft part of the burthen : for which reafon we ought 
 to bear the remainder very chearfully ; and exceed what in ftritSlaefs 
 might be demanded of us. Plainnefs of appearance, though carried al- 
 moft to the borders of negle6l, in relation to our own perfons and 
 abodes, may be a judicious and inftrutStive mark of fimplicity and humi- 
 lity. But it will be much more fo, if, at the fame time, we are liberal 
 in providing for the honour of facred things. And if, inftead of that, 
 we take juft the contrary part ; dwell, as the Prophet exprefles himfelf, 
 in ceiled houfcs^ and let the honfe of God lie w;fic («) ; fuiFer the principal 
 part of it, and that with which we are intrufted, to be in a worfe con- 
 dition, than any common room we live in ; think nothing too good for 
 ourfelves, and every thing good enough for him and his fervice; it is an 
 exceeding bad fign ; and muft have a. moil undefirable effeil on all who 
 oblerve it. I believe indeed that the chancels, which belong to incum- 
 bents, will be generally found in the beft condition of any. Yet fome 
 even of thefe, 1 fear, have fcarce been kept in necelTary prefent repair, and 
 others by no means duly cleared from annoyances, v/hich muft gradually 
 bring them to decay: Water undermining and rotting the foundations, 
 earth heaped up againft the outfide, weeds and fhrubs growing upon them, 
 or trees too near them. Where fufficient attention is paid to thefe things ; 
 too frequently the floors are meanly paved, or the walls dirty or patched, 
 or the windows ill glazed, anci k may be in part ftopt up, or the roof not 
 ceiled : or they are damp, offenfive and unvvholefome, for want of a due 
 circulation of air. Now it is indifpenfably requifite to preferve them 
 not only ftanding and fafe, but clean, neat, decent, agreeable : and it is 
 highly fit to go further, and fuperadd, not a light and trivial finery, but 
 fuch degrees of proper dignity and grandeur, as we are able, confiftenc- 
 ly with other real obligations. Perhaps they may have been long, or 
 perhaps always, as mean as they are at prefent. But the meannefs which 
 in ages of lefs elegance might give no offence, may juftly give more 
 than a little now. And why fhould not the church of God, as well as 
 every thing elfe about us, partake of Lhe improvements of later times ? in 
 feveral of your chancels, I doubt not, every thing which I have been 
 recommending is done. In others you have refolved to do it : and if 
 any have not rightly confidered the matter before, they muft be fenfible, 
 that it was my duty to admonifti them, and is theirs to regard the ad- 
 monition. For, as to the excufes, which may be pleaded under this 
 
 head 
 
 {m) Sec Cotfl. Othob. Tit. 17, d.ndi John de Athon, Verb. Cancdloi. 
 (n) Hag. i. 4. 
 
 D 2 
 
52 '^£ Bijhop of Oxford's 
 
 head of chancels, they have been obviated, under the former of parfo- 
 nage-houfes. 
 
 It only remains now, that I fpeak briefly to the third point, our obli- 
 gations in regard to the temporalities of our benefices, when we have a 
 Bear view of quitting them : whether by death, which may be near us at 
 any time, and mxxiX be fo in old age ; or any other way. Some, becaufe 
 they were not to continue incumbents long, have fet themfelves to con- 
 fult their own intcrefts, by negleCl of all expenllve duties, by commit- 
 ting wafte, by allowing others to commit it. A manner of proceeding, 
 in all cafes unjuit : when they are removing to a better income, peculi- 
 arly difhonourable : when they fee their latter end approach, fliockingly 
 wicked ; unlefs the decay of their faculties furnifh fome excufe for 
 them. Rejedting therefore all fuch practices with juft abomination, we 
 are bound in thefe circumftances, to confider ferioufly, what our paft 
 faults and omiffions, relating to this article, have been : to undo, as far 
 as we can, what we have done amifs : to do immediately what we 
 ought to have done fooner : to make the amends we are able, if any 
 harm hath happened by the delay ; and indeed, fome amends for the 
 chance there was, that harm might have happened. But, how rightly 
 foever wc may have adcd hitherto, there will flill be duties, peculiar to 
 the time, which I am now fuppofing : that we fecure to our fuccefTors 
 whatever books, deeds, and papers, relating to our benefices, came 
 down to us from our predeccflbrs ; whatever evidences our own incum- 
 bency hath furniflied j in a word, whatever notices may be of impor- 
 tance, concerning the rights, or the value, of the living we enjoy. But 
 particularly, if we have been fo inconfiderate, as to make any long 
 agreement, which a fuccceding minifter may be in danger of miftaking, 
 or others may be tempted to fet up, for an eftabliflied prefcription ; as 
 may eafily happen if it was done many years ago: we ought to leave 
 them the moil; authentic proofs of the real ftate and truth of the cafe. 
 Some have through indolence omitted thefe things. Others have defign- 
 edly kept in their own power, or left in that of their executors, all fuch 
 means of information ; that their fucceflors, in order to receive them, may 
 be bound to behave reafonably and kindly, as they are pleafed to term it; 
 that is, may be under a ncceflity of fubmitting to whatever unreafonable 
 things fhall be demanded of them ; in refped: of dilapidations, or any 
 other point. This, you cannot but fee, would be making an unfaithful 
 ufe of thofe lights, which have been intrufted with you by others, and 
 an opprefTive one of thofe which you have added yourfelves. Or fup- 
 pofing that only equitable requefts arc made to a fuccefibr, and that he 
 refufes them : ftill it is not a Chriftian part, to prevent this injury by 
 threatning, and much lefs to revenge it by doing, what in all likelihood 
 would be a far greater injury; and may extend its bad'cft'efts, beyond 
 the perlbn, who hath given the provocation, to all that fhall fill his place 
 hereafter, though pcrfetStly innocent ; and to every one that might have 
 fhared in the advantage of their enjoying a more plentiful income. Nor 
 is it fufiicient, that you difapprove fuch conduct, unlefs you make a due 
 provifion, that your reprefentatives when you are gone mall not be guil- 
 ty of it. You may have li better opinion of them in this refpedl, than 
 
 they 
 1 
 
fourth Charge to his Clergy, S3 
 
 they deferve : at leaft, there can be no harm in taking a little more care 
 of fuch a matter, than might be abfolutely necedary. 
 
 One powerful motive to be careful in all the points, which I have 
 been mentioning, is, that few things will contribute more to your main- 
 taining while you live, and leaving when you die, the character of men 
 6f probity and honour, amongft your neighours in general, and your 
 brethren of the Clergy in particular, than your diligent and difinterefled 
 attention to acl worthily and kindly in relation to your fuccefTors, though 
 probably you know them not, or however have no perfonal connexion 
 with them. Nor will many things throw a blacker or more lading ftain 
 upon perfons, than a low cunning, or a felfifh indifference, in thefe af- 
 fairs. But indeed confcience, as well as reputation, is deeply concerned 
 in the matter, as I doubt not, but you are all feniible. Nor furely 
 will any one elfe imagine, either that my exhortations to you, anymore 
 than yours to your hearers, imply you to be guilty of, or efpecially in- 
 clined to any of the faults, againft which they are levelled : or that, by 
 fpeaking thus long of your wordly affairs, I feem to think them of 
 weight equal, or comparable, to your fpiritual funftions. But the beft 
 ©f us have need to be admoniihed of all our duties, be they duties of 
 higher rank or lower, each in their turns. Temporal things are not to 
 be negle6ted : and thofe leaffc of all, which are fet apart for the fervice 
 of things eternal. But then we muft be watchful over them, in order 
 to employ them, as they were meant to be employed : and if we preferve 
 and tranfmit them ever (o faithfully, but ufe them unfaithfully; ftudying 
 only or chiefly to enrich or advance ourfelves, or gratify our fenfual ap- 
 petites, or love of diverfions, or of elegant appearance, by means of 
 thofe revenues, which were given us for ends widely different: (partly 
 to make a comfortable and moderate, not a fuperfluous and invidious 
 provifion for ourfelves and ours, and partly to ferve the purpofes of reli- 
 gion and charity) we offend God, fm againft our brethren, and provoke 
 men to take from us what they are too ready to fay we do no good with ; 
 as indeed little would be done, were fuch a condu6l general. It is true, 
 and the laity ought to confider it a great deal more than they do, that 
 we have very few of us much, if any thing, to fpare. But they who 
 have, fhould Id their light fiitie before Tfien^ and be feen to lay it out in 
 pious ufes prudently chofen : and the pooreft fhould occafionally give 
 what alms they can ; and make amends for their inability on this head, 
 by a double diligence in ufeful inflruftion, pious example, and obliging 
 behaviour, to the meaneft of their people. Without a remarkable de- 
 gree of fuch care, we fhall have few or no friends : and notwithftanding 
 it, we fhall have many enemies. This is hard treatment : but angry 
 complaints will only make it worfe ; and the moff: rcafonable expoftula- 
 tions not much better, unlefs we firft confider, wherein we are faulty or 
 defective, and amend it; wherein we are unjuftly blamed or fufpe6led, 
 and clear ourfelves ; then patiently perfevere in well-doing, in all things 
 approving ourfelves as the 77iini/hrs of God, hy purenefs, by knowledge^ by 
 long'fuffcring, by kindnefs, by love unfeigned^ by the word of truthy by the 
 armour of righteoufnefs on the right hand and on the left, through honour and 
 dijhonoury through evil report and good report [o]. Other meaiis, if they 
 
 D 3 could 
 
 (o) 2 Cor. vi. 4, 6, 7, 8. 
 
54 The Btjhop of Oxford's fourth Charge, &c. 
 
 could fupport us, cannot enable us to anfwer the end of our inftitution. 
 But by thefe we may ftill hope, not only to confute, but, which muft 
 ever be our chief aim, if poiTible, to convert, at leaft to mollify our ad- 
 verfaries ; and fo recommend ourfelves to more impartial perfons, that 
 they may receive with mecknefs the engrafted wordy which is able to fave 
 their fouls (p). Or fhould we, after all, in refpedt of ever fo many, 
 labour in vain, and fpend our flrcngth for nought, yet our judgment is with 
 the Lordy and our work with our God {q)> 
 
 , (/>) James i. 2i» (y) Ifa, xlix» 4, 
 
 A CHARGE 
 
CHARGE 
 
 DELIVERED TO THE 
 
 CLERGY of the Diocese 
 
 O F 
 
 OX F O R D, 
 
 In the Year 1753. 
 
 Reverend Brethrerif 
 
 I HAVE never attempted in my former vifitations, nor fhall I in 
 this, to entertain you with any thing new and curious : thinking 
 it much fitter for me, and better for you, to fpeak to you of fuch points, 
 immediately relating to common pradtice, as, though eafily underftood, 
 are too frequently difregarded. With this view I have gone through 
 the principal parts of your duty, as parochial minifters, in refpe(5l both 
 of fpirituals and temporals. But befules what is wholly incumbent on 
 yourfelves, in fome things you are jointly concerned with your church- 
 wardens : and in others, though not exprefsly commiffioned by law to 
 interpofe, you may do it neverthelefs, with peculiar propriety, weight, 
 and influence. 
 
 D4 Of 
 
56 The B'ijhsp of Oxford's 
 
 Of the former fort are thofe offences againft religion and morals, 
 which the church-wardens are bound by oath to prefent } and the incum- 
 bent, or his curate, impowcred and charged by the 113th and following 
 Canons to join with them in prefentlng, if need be ; or to prefent alone, 
 if they refufe. This naturally implies, what the 26th Canon exprefll-s, 
 that the minifler is to urge the church-wardens to perform that part of 
 their office. Indeed your firft endeavour fhould be, by due inflru£tions 
 and exhortations, to Jiinder fuch offences : your next, by due reproofs, 
 public or private, to amend them. But if both prove inefFccStual, what 
 remains is, to get them correiled by authority. I am perfectly fenfible, 
 that both immorality and irreligion are grown almoft beyond the reach 
 of ecclefiaftical power : which having in former times been very un- 
 warrantably extended, hath fince been very unjuftly and imprudently 
 cramped and weakened many ways. I am fenfible alfo, that fometimes 
 church-wardens, nay even minifters, are fo dependent on perfons, who 
 deferve to be prefented, that they cannot prefent them without immi- 
 nent hazard of .ruining themfelves : and farther ftill, that fome offenders, 
 if they were thus expofed, would only become worfe, and fet them- 
 felves to make others worfe : while fome again, as the Apoftle ex- 
 preffes it in this very cafe, would be fyjailozved up zvith overmuch for- 
 row {a). Now furely it cannot have been defigned by our graci- 
 ous Redeemer, or the rulers of his church, that the power of fpiri- 
 tual cenfures, which the fame Apoft:Ie hath twice declared the Lord to 
 have given for ed'ifcat'ion^ not for deJlru£iiQ7i (/>), fhould be excrcifed in 
 circumiiances like thefe. Therefore when circumftances are evicJently 
 and undeniably of this kind, I think you fhould not infiii on your church- 
 wardens prefcnting. But there is much more danger of their being 
 guilty of too great remiffnefs, than running into overinuch rigour. And 
 therefore you muft advife and entreat them to make prefcntments of fan- 
 ners, where probably it will be ufeful; and to contemn the difplcafure of 
 bad people, when it can have no extremely ill confequences, (of which 
 there is comnionly much more fear than is neceffary) for the hope of 
 their amendment and the good of others round them. The very office 
 of church-wardens obliges them to this : their oath yet more firmly. 
 And if they arc backward ftill, after being told it doth, you mull: ac- 
 quaint them, that you are diretfled by the 26th Canon, (in the execution 
 of which however, as in all points of difcipline, difcretion fhould be 
 ufed,) to refufe them the holy communion ; not indeed for every ne- 
 gledt of prel'cnting offences, but if they wilfully neglecl it in defperate de- 
 fiance of their oaih, when they are urged to it by their neighbours, their 
 minifter or ordinary : for fo the fame Canon defcribes the cafe : in which 
 cafe likewife you will inform them, the court is authorized, by Canon 
 117, to proceed againft them for perjury. But, along with thefe ter- 
 rors, you will be fure to join fitting encouragements. You will pro- 
 niife to defend them to their parilhioners, and even to the perfon prefent- 
 ed, as doing only their duty. You will allure them, as you may, firft, 
 that the court will take notice of their prefentments, no larther, than is 
 proper ; fo that they fhall not incur the difplcafure of the offenders and 
 their friends' for iiothiiig i then, that it will proceed, not with a view to 
 
 gain, 
 
 (■3) I Cor. /;'. 7. (/'} 2 Cor. K. 8. and xiii. 10. 
 
fifth Charge to his Clergy. 57 
 
 gain, but to reformation and example : not with exceflive, nor, if it 
 can be avoided, with the utmoft rigour, but with equity and mode- 
 ration. 
 
 If all this be unfuccefsful, you mufl, in cafes that require it, offer to 
 join with them, or even refoh e to prefent without them. But you mult 
 never take any flep in thefe matters, much k-fs the more extraordinary 
 fteps, from motives of refentment, intereft, or party. If fuch induce- 
 ments can be with any colour of reafon imputed to you, they will (o 
 grievoufly difcredit what you do, that probably you had better do nothing. 
 But only take care to fhew, that you adl: merely from good intention, ac- 
 companied with temper and prudence, after trying gentler methods in 
 vain : and fome will vindicate, and even applaud you : more will in- 
 wardly and filently refpedl: you j and the number of the reft will not be 
 formidable. 
 
 But then whoever brings a complaint, muft enable the court to take 
 due cognizance of it : elfe prefentments will be defpifed ; and the con- 
 fequenccs be worfe, than if they had not been made. Evidence muft of 
 necefiitybe furnilhed : othervvife there can be no proceeding. Expences, 
 I hope I may promife, will be as low as polTihle ; and they ihould be 
 cheerfully born for the good of the parifli and the public. It is not rea- 
 fonable that the court fhould bear them. Temporal courts never do. 
 And befides, there is room for plaufible, though unjuft, fufpicions of' 
 partiality, where the judge appears to be in efFeil profecutor too, and is 
 interefted in condemning the party accufed. 
 
 When perfons are prefentcd, you muft ufc your beft endeavours to 
 make them forry, not merely that they are in danger of being punifned, 
 but principally that they have inmed : and in proportion as you fucctred 
 in that, recommend them to fuch favour, as can be (hewn them. When 
 perfons are excommunicated, (which I heartily wifn no one ever was? 
 but for crimes, though indeed a wilful contempt of authority is a great 
 crime) you muft prefs them to confider ferioufly, how they would be af- 
 fected, if a phyfician or a lawyer of eminence pronounced their cafe def- 
 perate ; and of how much greater importance the concerns of eternity 
 are, than thofe of time. You muft alfo admonifli them, that flighting 
 a cenfure, pafTed on them for their amendment, will make their condi- 
 tion ftill more deplorable. And when they have been denounced excom- 
 municated, by the 85th Canon, the church- wardens are to fee, that in 
 every meeting of the congregation they be kept out of the church. 
 Nor muft you fuffer them to be fureties for children in baptilin, to re- 
 ceive the holy eucharilt, or to have Chriltian burial. Farther, if they 
 continue without abfolution for three months, the 65th Canon dired^s 
 you to declare them excommunicated in the parifli church every halfyear; 
 that others, meaning fuch as have no neceilary connedtions with them, 
 may thereby be admonifhed to refrain their company, and excited the 
 rather to procure out a writ de excommunicato capiendo: that is, if the 
 circumftances of the cafe make it requifite. Again, when perfons do 
 penance, you muft be diligent to make them ferioufly fjufihle of theufe- 
 tulnefs of fuch difcipline ; and the unfpeakable obligations they have to 
 the Gofpel of Chrilf, which alone afi'ures men of forgivenels on any 
 terms. And lailly, both on all fuch, and all other fit occafions, you 
 muft remind your people, that however the cenfures of the church may 
 
 be 
 
5$ TJ^e BiJJjop of Oxford's 
 
 be relaxed or evaded, the final jadgment of God on obftinate finners is 
 hoth unavoidable and infiifportable. 
 
 BefiJes the prefentmcnt of perfons wlio give ofFence, you are con- 
 cerned likewife in that of things belonging to the church, which are not 
 kept in good repair and order. 
 
 I have already, fpoken to vou concerning the repair of your houfcs and 
 chancels : and enlarged on the reafons, why both, but efpecially the latr- 
 ter, {hould be always preferved not only in a firm and fate, but decent 
 and refpectable {late. Now the fame reafons hold in regard to the reft 
 of the church : and after you have fet the example in your own part, you 
 may with reputation and v/eight call on your parifhioners to do what is 
 proper in theirs. And indeed you are bound to it. For, as John of 
 Athon hath juftly obferved (<:), Licet per confuetudinem exoncrctur reSior a 
 fiimpubus prisjiandis^ non tamcn eximttiir a curd ij' foUcitud'me irnpendendd. 
 Thus far even the body of the church is fi:ill under your infpe6tion : and 
 if any thing be remarkably amifs there, and you take no notice; good 
 and confiderate perfons will lament it, as a bad fign and of bad confe- 
 quence : others will make your indifference a plea to excufe their own; 
 and yet while they are glad of it, will be likely enough to condemn you 
 for it; and perhaps be led by it to think meanly of religion, as well as 
 of you. Befides, church-wardens have often but little fenfe of propriety 
 in thefe matters : therefore you fhould labour to give them a fenfe of 
 it: convince them, by reafon and fcripture, of the honour due to the 
 boufe of God : (hew them, that their own honour too is intcrefled ; that 
 a church in handfome condition is a credit to the whole parifh ; and in 
 particular to the officers, who have put it in that condition, and whofs 
 names will be long remembered on that account. They are often afraid 
 cf the expence. Argue with them, that things may be done gradually, 
 and fo the expence be rendered almoft imperceptible ; perfuade them to 
 lefTen their expences in iieedlefs matters ; in eating and drinking at vi- 
 fitations, and on other occafions, fometimes to excels, never to any 
 good purpofe ; and obferve to them, how much tighter and more com- 
 mendable it would be, to lay out or lay up that money for proper ufes : 
 bov.- fhameful indeed, to fquander it in riot and folly, and be never the 
 better, but the worfe the next day ; when they might difpofe of it fo, as 
 tx> f^e the good eiTeds for years, and have them ken for ages. If flill 
 •you cannot influence the prefent church-wardens, try their fucceffors. 
 Vou have a concurrent right with the parifliioners iu chufing them; and 
 if your opinions differ, you are to chufe one, they another : unlcfs there 
 be a cuitom to the contrary. Surely then, within fome reafonable time, 
 you may get fuch as will hearken to you. If you fail of fuccefs that 
 way, dellre your people to reflect how their money goes : not in fees of 
 vifi'tations, which are no higher now, than when the value of money 
 was thrice, perhaps five times, higher, but in extravagance and intem- 
 perance : that therefore they ought not to complain of the court, but of 
 their own officers; hidecd ought to difallow the wrong and idle articles 
 of their accounts ; and may be affured, the court will fupport them in 
 doing fo. 
 
 Sometimes the church-wardens arc willing to lay out money as they 
 
 ough^ 
 
 [c) Confi, Othoh, 17. verb, ad hoc tenetiitir, p. 113, 
 
fifth Charge t».his Clergy. 55 
 
 ought, but the parifhioners unwilling. In that cafe you muft acquaint 
 the former, that no man's confentis wanted for their repairing and keep- 
 ing in good order, both the church, and every thing belonging to it, 
 which is either necefiary, or which they found there : nor is the confent 
 of every man requifite, but of the majority only of a parifh-meeting 
 duly called, for adding any thing new, provided the ordinary approve it. 
 However, they fhould do their utmoft, and you Ihould aflift them, to 
 procure the concurrence of all the parifhioners j or at leaft, of as many 
 as poffible : to whom you will reprefent for this end, that a moderate ex- 
 pence now will prevent a much greater hereafter: that almolT: all the 
 churches in the nation were built many ages ago, and a very great part 
 of them about the fame time ; that without confcant and fubftantial re- 
 pairs, in another generation or another century, they will be fallino- at 
 the fame time ; and how will they be rebuilt ? The inhabitants, if we 
 may guefs from what we fee at prefent, will be both lefs able and lefs in- 
 clined. As for help from briefs : thofe for other things produce but 
 little ; but thofe for churches extremely little ; to the great fhame indeed 
 of perfons, who call themfelves Chriflians : and you fhould labour to 
 reftify their prejudices on this head, and excite them to be more charit- 
 able. But God kndws v/hether they will ; and if hereafter they fliould, 
 what can be hoped from it, when almofl every parifh in the land will 
 want a brief? In many, it is to be feared there v/ill be no churches ; in 
 others, wretchedly mean ones ; to the contempt of all religion amongfl 
 Infidels, and of the Proteflant religion amongfl Papifls. Repeat and 
 inculcate it therefore on your people, that they mufl take care of the 
 churches they have : if not, their poflerity will run the rifque of havino- 
 none. Too many will fcarcely be moved even by that confideration : 
 but there is the more need of moving fuch as you can ; and, getting in- 
 to a condition of moving more, by all proper methods of recommend- 
 ing the Gofpel and yourfclves. 
 
 But to perfons of rank and figure in your parifhes, one fhould hope 
 you might apply with very fair profpeft of fuccefs. To thefe you may 
 furely reprefent at favourable feafons, that labouring people part very 
 hardly with the m.oney, v/hich they get very hardly : that therefore their 
 fuperiors fhould not only uk their influence and example to make them 
 willing, but indeed fhould do for them what perhaps they are almofl as 
 unable to do, as they are unwilling ; efpecially what goes any leno-th be- 
 yond repairs abfolutelynecefTary : for that people of low degree,- thou t:;h 
 they may have fome notion of neatnefs and elegance, yet will murmur 
 grievoufly to pay much for it in their churches, and part of their ill hu- 
 mour will fall on the doiSlrine taught there : that efpecially if they are 
 tenants, their concern in the place being temporary, and poffibly alfo 
 fhortor uncertain, they will ofcourfc endeavour to fliift ofF the burthen 
 from themfelves : but that landlords have a more lafting interefl, and 
 \vill find their account better in doing things early at their own cofl, 
 than in letting them run on, till the cofl is much greater : for then, in 
 fome fhape or other, it mufl come out of their pockets. With thefe 
 confiderations }^u will not fail to join others of a higher nature: that 
 facred fabrics are appropriated to the noblefl of ufes, the worfnip of the 
 great God ; and to prcierve or put them in a condition fuitable to it 
 
 is 
 
6o: The Bljhop of Oxford's 
 
 is one very proper method of exprefiing and cherifhing a fenfe of piety 
 in their own minds, and fpreading it through their families, neighbours 
 and dependants ; whereas, by fufFering his houfe to be an objeiSlof con- 
 tempt and fcorn, while perhaps they fparc nothing to beautify their own, 
 they will be underftood, and will tempt all around them, to defpife the 
 fervice performed there, and him to whom it is paid: that repairing and 
 embellilhing their churches will employ the poor full as beneficially, as 
 adorning their feats and gardens, and procure them a much better 
 grounded, and more gencr.il, efleem. Indeed it is furpriiing, that no- 
 blemen and gentlemen will fquander vaft fums in the gratification of pri- 
 vate luxury and vanity, for which more condemn than applaud them ; 
 and not confider, that much fmaller fums beftowed on public works, 
 efpecially in honour of religion, would gain them the admiration of 
 a whole country ; and the peculiar blefllng of many, whom they would 
 thus eafe from burthens : befides that they might (hew their good taltc, 
 if that be the favourite point with them, no lefs in one way than the 
 other. But even He;ithen writers have obferved long ago, that expen- 
 Tive perfonal indulgence, and mean fpirited parfimony in what regards the 
 community, are often companions, and always ill f3mptoms {d). 
 
 But you may prefs the obligation of repairing and ornamenting yet 
 more ftrongly, both on fuch of the nobility and gentry, and on fuch col- 
 leges and ecclefiaftical perfonsor bodies, as are impropriators : and like- 
 wife on the leflees of thefe latter ; bccaufc they have a more beneficial 
 intereft in the eftate, than the leflors. Being poflefied of the greater 
 {hare of what was originally given for the fupport of the fervice and the 
 fabric, they are bound at leaft in confcience, to take care of both, if it 
 be needful : but of one part of the fabric, the chancel, they are indifput- 
 ably bound by law to take care. And yet too commonly even thofe 
 amongft them, who (hould be the moil attentive to this point, flrange- 
 ]y ncgleiSt it j or throw it on their tenants, who they know will of courfe 
 nesjlect it ; and concern themfelves no farther, bo their chancels are 
 only in fuch fort of repair, as their barns and ont-houfes. Now hand- 
 fome benefactions to put them in a better condition, given from time to 
 time, and efpecially when good fines arc received, would (hew piety and 
 generofityator.ee; wo\ild abate the un)uft envy and hatred, to which 
 academical and ccclefialHcal owners of ellatcs are liable ; and fct an ex- 
 ample, which others might probably imitate. 
 
 1 have already faid, in Ipcalcing of chancels, that the ornaments of fa- 
 cred places ought not to be light and gaudy, but modcft and grave. 
 Amongll thefe, a very proper one, of the cheapen kind, is writing on 
 the walls chofen fcntences of Scripture. This vi-as done as early as the 
 4.th century {e)'. but in procels of time ccafed to be done, at leaft in 
 the vu!g:'.r tongue: and being reftorcd at the reformation, was forbidden, 
 as promoting that caule, by Bifliop Bonner in Queen Mary's reign (/)• 
 It not only diverfifies the walls very agreeably and decently, but affords 
 ufeful matter for meditation to the people, before the fervice begins ; 
 and may aflbrd them ufeful admonition, when their eyes and thoughts 
 
 are 
 
 (</) Clc. bro Flacco. Hor. Od, 1. 2, T ;. Sat.\. 2. 2. 103, 1 04, 105. 
 (f) B'wgh, viii. 8, 3. if) JVilliiis, vol. iv. p. jo8. 
 
fij^h Charge to his Clergy. 6r 
 
 are wand ring In the courfe of it. For thefe reafons, I prefume, the 8 2d 
 Canon diretits, that luch fentences be written in convenient places ; and 
 likewife, that the ten commandments be fet upon the eaft end of every 
 church and chapel : to which undoubtedly the creed and Lord's prayer, 
 though not mentioned in the Canon, are very fit companions. 
 
 You muft alfo endeavour, that fuch care may be taken of the furni- 
 ture of the church, and whatever is ufed in it, as the Canons and Ru- 
 brics and the nature of the thing require : that the furplice be original- 
 ly of proper linen, and kept clean, and renewed before it becomes con- 
 temptible by age : that the Bible and Prayer Books be whole and unful- 
 lied, and well bound : that the vefFels for the celebration of both the fa- 
 craments, and the cover of the holy table, but more efpecially the bread 
 and wine placed upon it, be fuitable in all refpetSls to the folemnity : not 
 fuch as may give difguft to the more delicate, and tempt them to abhor, 
 as the Scripture expreffion is, the offering of the Lord {g). Thefe are, 
 in their kind, points of importance : and fuch as you may for the moll- 
 part eafily carry. Another thing, worthy of notice, is the condition of 
 your church-yards. I take it for granted, though I am afraid I forgot 
 to name it, that you keep thofe, which belong to yourfelves, neat and 
 decent : not turning in cattle to defile them and trample down the grave- 
 ftones ; and make confecrated ground fuch, as you would not fuffer courts 
 before your own doors to be ; but taking the profits of the herbage iu 
 luch manner, as may rather add beauty to the place. And 1 hope, where 
 a church-yard belongs to an impropriator, you will do your bell to get 
 the fame refpedl paid it j and to whomfoever it belongs, the fences well 
 kept up. 
 
 If, in any or all of the particulars, which I have fpecified, your re- 
 prefentations will be lefs oftenfively introduced, or your attempts be of 
 more weight, for your being able to fay, that 1 directed you to make 
 them, I do hereby direct you accordingly ; and defire you to fay I did. 
 Nor (hould you be contented with a tranfient mention of the fubjedfc 
 one or twice; but where there is any hope, return it, on proper occa- 
 Hons, and try the force of modeil importunity. If, after competent trial, 
 you find no efFe£t, you mull: urge the church-wardens to prefent what 
 is amifs, if they will do no more. Indeed fuch things as belong to their 
 own care, they fhould not prefent, but amend ; and the Canons require, 
 not the former, but the latter. Only when they have not time for the 
 latter, the former is all they can do: and when they have, it is better 
 than doing nothing. For it gives notice, and furniihes room for admo- 
 nitions and injunctions. If there be need, here again you mult encou- 
 rage them to prefiiit, by engaging to plead t!\eir caufe with the pariflii- 
 oners. You may alfo fafely promife them, that they Ihall fufi^er 410 op- 
 preflive or hard treatment, Ihall not be required to lay out upon any 
 thing more than is fitting, and fhall have rcafonable time ullov/ed, even 
 for that. I need not fay, that both to qualify yourftlves for preffing 
 them to prefent, and on many other accounts, you muft take eite^5lua^ 
 care, that nothing belonging to you be prefentable. EUe they will have 
 a ready anfwer for you : and it will be a fad thing to ftand in awe and 
 be at the mercy of piiofe, who ought to reverence you. if you cannot 
 
 prevJl 
 (g) I Sam, ii. 17. 
 
62 The Bijhop of Oxford's 
 
 prevail on them othervvife, I apprehend you may join with them ; and 
 if you cannot prevail on them at all, I apprehend you may prefent with- 
 out them, in the cafe of repairs, as well as offences, by virtue of the 
 interpretation, which pra6tice hath put on the abovementioned Canon : 
 though it fpcaks, 1 own, exprefsly of nothing befides offences. But in 
 doing either of thcfc things, you muff be furc to obferve the cautions 
 given under the former head. 
 
 Yet after all, I am well aware, that you may often have great diffi- 
 culties to encounter, poffibly fometimes too great to furmount. And 
 to diminifli them from you, I have endeavoured to procure a parochial 
 vifitation from the Archdeacon, which he hath promifed. But then, 
 for the credit of your parifhioners and your own, let this be an induce- 
 ment to put things in good order, that he may find them fo : not to 
 leave them in bad order, that he may reiS^ify them. 
 
 Another very ufeful iniVitution', for thefe and many valuable purpofes, 
 Vw'as that of rural Deans : which took place here before the conqueft, 
 was kept up till the great rebellion, was reftored afterwards in feveral 
 Diocefe?, and particularly in this by the admirable Bilhop Fell [h)^ was 
 found not quite extin6t and was completely revived by the late excellent 
 Bifhop^ of Ghcijler (/'), in that county, and is preferved to this day in 
 fame parts of the nation beudes. Thefe Deans, being chofen out of 
 the reftdent parochial Clergy, could infpe£l-, with fmall trouble, the 
 
 •churches and pariflies within their feveral narrow diffridls ; and being 
 
 "bound to report what they found amifs, could do it with little or no of- 
 
 . fence. In the latter end of Queen yfw^-r's, and the beginning of the late 
 King's reign, the convocation made fome progrefs towards the re-efta- 
 
 ■bhfement and better regulation of this office. When that, or any other 
 branch of difcipline, may be the fubjedt of public confideration again, is 
 
 • very uncertain. I fhould be very glad, with your approbation, to fet 
 it up once more amongfl: us, in fuch form as might be moft beneficial 
 and fatisfadtory : but contented at prefent with hinting the matter, I leave 
 and recommend it to your ferious thoughts. 
 
 A third particular, of confiderable importance, in which you ar^ 
 jointly concerned with the church- wardens, is the keeping of the regif- 
 ter book. The 70th Canon direds, that it be of parchment: and 
 though an act of Parliament, lately pafled, allows marriages to be re- 
 gifired in a pupsr book ; yet parchment is far more durable : nor is the 
 difference of expence worth regarding, as it returns fo feldom. This 
 book fhould be irrongly bound, and not over large ; left it fliould be 
 worn and damaged, before it is filled. For the fafe prefervation of it, 
 
 ■and doubtlcfs of all preceding books of the fame kind, the Canon orders, 
 that a cheft be provided with three locks and keys ; one for you, one 
 for each of the church -w.udens, who are ordinarily two; and that on 
 Sundays, if there haih been any chriftcning," marriage or burial, in the 
 
 .week before, it fhall be cntrcd there. I am afraid it is feldom thus kept : 
 and yet there would be no great trouble in it, after a little ufe. Or 
 where that is othervvife, either the minifter or a church-warden fliould 
 keep it; and each of them fliould fee from time to time, how it is kept. 
 
 The 
 
 (i) /r.«/.T/.Paroch. Ant. p. (r^i. (/) Blfliop Bmjon, 
 
fifth Charge to his Clergy. 6^ 
 
 The entries, if they cannot well be made every Sunday, fliould be made 
 very frequently, and in the mean time the minifter, if he hath not the 
 book, fhould take memorandums. He is the perfon diredlcd to write 
 in it, and ufually much the fitted:. But if, through any accident, that 
 happens not to be fo, he fhould appoint a proper perfon, and fuperintend 
 him. The names and furnames of the parents ought to be added, in 
 rc^iftring not only baptifms, where it is enjoined, but marriages and bu- 
 rials too, as far as may be : for it may prevent doubts and difputes. It 
 will alfo be very ufeful, to put down the day of the birth and death of 
 each perfon, as well as of the baptifm and burial. The late z6\ above- 
 mentioned hath directed farther, that every page of the regifter of mar- 
 riages be numbered, to difcover if any leaf be afterv/ards cut out ; and 
 ruled with lines at equal diltances, to difcover if any article be aftervv^ards 
 put in. And you will do very v/ell to obferve the fame precautions in 
 regiftring baptifms and burials. When a page is filled, the Canon re- 
 quires the minifter and church-wardens to fubfcribe their names ; which 
 they fhould do juft below the laft line. And if this be not done imme- 
 diately, it may without any inconvenience be done foon after; arid was 
 done by me and the church-v/ardens, for many years, in one of the moft 
 populous parifhes of the kingdom. Laftly the Canon requires, that an 
 attefted copy of this book be annually tranfmitted to the Eifhop's rep-if- 
 try, received without fee, and faithfully preferved there : and it autho- 
 rizes, me to proceed againft thofe, who are negligent aboutany of its di- 
 retliiions. I muft therefore both intreat and infift, that you inquire in 
 what condition your old and your prefent regifter books are, and get 
 them kept for the future as they ought. I have more than once been 
 put under great difficulties in ordinations, for want of exatlnefs in the 
 regifter of baptifms. That of marriages is of Co great concern, that al- 
 tering it defignedly to eftablifh or void a marriage, is by the adl above- 
 mentioned made felony. ■ In all cafes the book, faithfully kept, is good 
 evidence: and falfifying.it is punifhable at common law. I would only 
 obferve farther on this head, that in the preamble of a bill, which pafied 
 the Houfe of Commons this laft feiTion, and had afecond reading in the 
 Houfc of Lords, it was aiierted as notorious, that " great inconveni- 
 *' ences have arjfen from the prefent defedlive manner, in which parochial 
 " regifters are formed ; and the loofe and uncertain method, in which 
 ^' they are kept and prelerved ; whereby the evidence of defcents is fre- 
 *' queritly loft and rendered precarious." So far as this may be fdi% it 
 will he moft for our honour to amend it, without the interpoution of the 
 legiflature. 
 
 A fourth point, of which 1 hope you v/ill think yourfelves bound, if 
 not by law, yet in confciencc, to take a joint care with the church-war- 
 dens, is that of parochial charities. The minifter is the reprefeiltative 
 of the church, intrufted with its interefts ; and you ought to endeavour, 
 that fuch benefadiions be firft preferved, and then applied in a pr<)per 
 manner. 
 
 If it be doubtful, whether fuch or fuch a donation hath been divert to 
 your church or poor, or the fupportof a fchool in yourparifti, you w^ill 
 make proper inquiry concerning the matter. If it be given by anv writ- 
 ing, you v>'i!l- procure thi;t writing, or an attefted copy of it, to 'be laid 
 ^ up 
 
64 ' "^f^e B'lfbop of Oxford's 
 
 up fufcly, either in the parifii cheft, or the Bifliop's regiftry ; indeed a 
 copy in each place would be beft ; and an account of the gift fhould be 
 iiiferted in your parifh book. For if deeds are left in private hands* 
 and efpecially without authentic notice where they are left, they are fome- 
 times defignedly fuppreffed ; and often undefigncdly dellroyed or loft, 
 tlirough the ignorance or carelefl'nefs of the perfons poflefTed of them. 
 It will alfo be very proper, to have a table, mentioning the charity, 
 hung up in your church ; that a grateful remembrance of the bentfadlors 
 may be continued to pofterity, and others incited to follow their good 
 example ; as a paper of directions drawn up by the lower houfe of con- 
 vocation in 1710, hath well expreflbd it (/(•). If the benefaction be an 
 eltate vefted in truftecs, it will be very material to get the truft renewed 
 in due time ; elfe in all likelihood there will be expence, if not danger ; 
 and to truftces of as good credit and ability, as poflible. They muft 
 likewife be warned, never to let out fuch lands on long leafes, or at very 
 low rents, in favour of any body : but to raife the rents when they can ; 
 at leaft to vary them, v.'hich will make it eafy to raife them, when there 
 is opportunity : othervvife it will foon be pretended, that they have no 
 right to raife them ; of v;hich there are fome unhappy inftances in this 
 Diocefe. If the gift be in money, you muft prefs to have it phiced in 
 the public funds, in cafe it be conilderable enough ; or elfe in the beft 
 private hands, and on the beft fecurity that can be obtained ; paying no 
 regard in fuch cafes to perfonal friendfliips ; and being particularly care- 
 ful, that parifti officers do not keep it in their own cuftody. If they do, 
 the intereft will ufually be paid out of the public money, and moft pro- 
 bably the principal will be loft in a few years. 
 
 But charities arc prcfervtd in vain, unlefs they are well applied : and 
 they are often fadlv mitapplied. Gifts to the church, where it is not 
 otherwifc exprefi'cd, muft be fuppofed intended for beautifying the church : 
 elfe it will be never the better for fuch gifts : for it will be equally re- 
 paired without them : the parifhioners are bound to that : and the chief 
 of the burthen ufually falls upon the richeft, for whofe relief charities 
 were certainly not intended. And yet fuch bcnefictions are too com- 
 monly employed, not only in m.ere repairs, but in what hath no connec- 
 tion v.'ith the fabric ; in providing bread and wi;ie for the communion, 
 in paying church-wardens bills for all forts of things, it may be for ex- 
 travagant and riotous entertainments amongft the reft, in eafmg the 
 poors rates, in 1 know not what ; and the church all the time, inftead 
 of being any way improved, fufFered to grov/ dirty and even ruinous. 
 A lamentable abufe of this kind, (where a ftoeple fell down, and was in 
 part rebuilt by contribution, v;hile ancftate, more than fufticient to have 
 kept the whole building in good order and beauty, was perverted to other 
 ufes) 1 have taken much pains to redtify, but fear it is not throughly 
 redtified yet. Again, gifts to the poor v/cre certainly intended for the 
 benefit of the poor ; to make provifion for fuch of them, as are not on 
 the parifh lilt, or a better provifion for fuch as are. And yet they are 
 Ibmetimes embezzled and fquandered, in a great meafure, if not whol- 
 ly i fometimes bellowed to Icrve private or party purpofes : and very 
 freuuently funk into the legal rate ; fo the wealthy are benefited -, and 
 
 the 
 (X) S^e /r;/ii«.', vol. iv, p. 638.. 
 
ffth Charge to his CLrgy. ^S 
 
 the needy have not a farthing more, than if nothing had been given 
 for them. 
 
 I know it is not always eafy, perhaps not always pofiible for you, to 
 remedy thefe ill pradices. But a great part of the blame will be laid on 
 you, right or wrong, unlefs you try to remedy them. And it may prove 
 lefs diiHcult than you imagine. Church-wardens and ovcrfeers perhaps 
 are ignorant, or going on thoughtlefsly, and would be thankful to you 
 for good advice : or however would be rukd by it, on your reprefenting 
 to them the heinoufnefs of robbing God or the poor ; and the honour it 
 will do them, and the confolation it will afford them, to have put things 
 into a right channel. Or fuppofmg them backward to comply, you may 
 be able to get conliderable perfons in the pariih or neighbourhood to fe- 
 cond you. At leaft you will get the reputation of a moft laudable zeal, 
 and if you conduct that zeal aright, of difcretion alfo : and thefe toge- 
 ther may produce unexpeded fuccefs ; efpecialiy where the abufe is not ^ 
 yet become inveterate. But if nothing elfe will do, and the cafe be 
 plain, and the object of fulEcient importance : recourfe fliould be had 
 to the authority of the law ; and you {hould be willing to bear a pro- 
 portion of the charges, if it be requifite and you are able •, only taking 
 the llri£f eft care to proceed with mildnefs and fairnefs. 
 
 I have now finifhed the courfe of direftions to you, which I began 15 
 years ago. And as I can truly fay, that in this and every part of my be- 
 haviour as your Bilhop, I have, through the Divine afliftance, diligently 
 laboured, to do my duty with uprightnefs, and promote your good and 
 that of your pariftiioners, prefent and future ; fo I hope you will accept 
 my endeavours with candour, and iludy to profit by them *, excufing my 
 failings, which I know have been many, and will now be too likely to 
 inci-eafe. I am advancing apace into the decline of age. Three oi my 
 brethren (/), my oldeft and beft friends, have gone before me in lefs than 
 twelve months. I muft expecl; to follow them foon. Whether I may 
 live, or, if I live, whether I may be able, to meet you thus again, God 
 only can foi-efee. May he grant us to meet in a better world. 
 
 But before I conclude, permit me to fubjoin, to thefe general admo- 
 nitions, a few words concerning two particular occurrences. 
 
 In the firft place I return you my hearty thanks for the pains, which 
 you have taken in behalf of the Society for propagating the Golpel. 
 The colledlion hath upon the whole been made very fuccefsfully through- 
 cut the kingdom 5 and amounts to almoft 19000/. if not more : whereas 
 ten years ago it fell lliort of 15000/. But I believe the contribution of 
 this county hath been in proportion the largeft of any. The lait time it 
 was barely 300/. ; nor was that to be accounted fmall ; and now it is 
 very near 500/. : I mean in both cafes exclufive of the Univerfity: which 
 diftinguifhed itfelf very honourably then, and I doubt not, will at pre- 
 fent. May God increafe, and blei's, and reward the zeal of all his fer- 
 vants every where for fupporting, and enlarging tlie kingdom of his 
 Son, and making the confeluon of his Name elleclual to the falvation of 
 mankind. 
 
 The other fubjeft, on which I would fpeak to you, is the conteft about 
 
 reprefentatives 
 (/) Bifliops Sutler, Bcn/cn^^ad Berhhy, 
 
 Vol. VL £ \ 
 
66 The ^ipjop of Oxford's 
 
 reprefentatlves for this county in the next Parliament. Let no one be 
 alarmed. I need not, and I do not mean, to give you at a meeting 
 of this nature, my opinion which of the candidates you ought to pre- 
 fer : of that I fay no more here than that you ought to regard, in the 
 firft place, the infeparable interefl of the excellent church we are mem- 
 bers of, and, its only human fupport, the juft and gracious government 
 we live under ; then otlier fubordinate cbnfiderations. My purpofe is 
 merely to exhort you, (and I hefeech yott, brethren, fuffer the ivord of ex- 
 hortation ) [in) that on this occafion, your converjation be ftich^ as becometh 
 the Go/pel of Chr'ifl : in doing which, I have neither one party, nor one 
 perfon amongft you, more in my view than another : but, if I may ufe 
 the Apoflle's words, am Jealous with a godly jealoufy over you all (;/). I 
 cannot indeed fuppofe, that any of you would be girtlty of the grofler 
 faults too common at fuch times, or any wilful wrong behaviour. But 
 in the midll of fo many clafliings, provocations, and difappointments, 
 as will happen, fo many miftakes and mifreprefentations as arife one 
 knoM's not howj the incitements to uncharitable and contemptuous 
 thoughts, to unadvifed and injurious words, in anger or in mirth, nay 
 to unkind and hard and even vmjuft aclions, are very great, and the belt 
 of us all lliould be continually fuggeiling to our minds proper cautions 
 for avoiding thefe dangers. Elfe we fhall fall into fin againft God and 
 our neighbour ; we fhall lofe the efleem of part of thofe whofe improve- 
 ment by us depends on their elteeming us ; and fet a bad inflead of a 
 good example to the reft. Let every one of us therefore be very watch- 
 ful over our condudl: : or if we have not been fo, let us amend it : and 
 if we find preferving our innocence difficult, let us meddle the lefs with 
 thefe matters : for indeed being over bufy about them is not very fuitable 
 to our funtlion. But while we are ftritl with ourfelves, let us be very 
 mild in regard to others, whom we think to have done amifs : we may 
 blame them without caufe ; or if we do not, it is eafy to err ; and we, 
 amongft others, are fadly liable to faults. But let us be efpecially mild 
 towards our own brethren. For why fhould we diminifli our little re- 
 maining rtrength by inteftine difieniions, and teach yet more pcrfons to 
 think ill or meanly of us, than do already ? Surely the common caufe 
 of religion and virtue, which we are jointly intrufted to fupport, fliould 
 have infinitely greater force to unite us, than any thing elfe to divide! 
 lis. 
 
 Next to yourfelves, you will ftudy to preferve as many of your pa- 
 rifliioners as pofTiblc, from the fins that fo enfily bcfet them at thefe feafons 
 of epidemical unreafonablenefs and licentioufnefs. Thofe, who are of 
 your own fide, you may counfcl and reprove more freely. With the reft 
 you muft be extremely calm and patient: take the moft favourable op- 
 portunities, and ufe the moft pcrfuafive methods of fpeaking : but in 
 fome way or other, private or public, all, who need it, fhould be told, 
 •whether they luill hear or tvhether they will forbear^ that the great Chriftian 
 laws of dutifulnefs to fupcriors, mutual good-will, forbearance, forgive- 
 nefs, equity, veracity, moderation, fobriety, lofe not the leaft of their 
 obligation during the continuance of thefe difputes : that all virtues are 
 tp be chiefly exercifed, when they are chiefly tried : and that therefore 
 
 now 
 (w) Hcb. xiii. 22. ^„) 2 Cor. xi. 2. 
 
ffth Charge to his Clergy. (Jy 
 
 now more particularly, you, as the Apoflle dire£ls, muft put them In 
 mindy and they muft keep in mind, to be fubject to pr'mcipalities and 
 powers f to obey magijlratesy to be ready to every good ivork^ to /peak evil 
 of no matiy to be no brawlers but getitky JJjewing all meehicfs u?ito all 
 men {o). I end this long difcourfe in the words of the fame Apoftle : 
 Fitiallyy brethren^ whatfoever things are true^ whatfoever thi?igs are venerable^ 
 (for fo the word is rightly tranflated in the margin) whatfoever things are 
 jujly whatfoever things are pur e^ whatfoever things are lovely ^ whatfoever things 
 are of good report, if there be any virtue and if there be any praife^ think of ^ni. 
 do thefe things : and the God of peace pall be with you {jp). 
 
 {p) Tit. iii. I. 2, (^) Phil. Iv. 8, 9. 
 
 E> A CHARGE 
 
CHARGE 
 
 DELIVERED TO THE 
 
 CLERGY of die Diocese 
 
 O F 
 
 CANTERBURY, 
 
 In the Year 1758. 
 
 Reverend Brethren, 
 
 TH E Difpofer of all things having permitted his Majcfty, by the 
 advice of his faithful fervants, to nominate me for your BIfhop : 
 though I faw many reafons to dread this promotion, arifmg from the 
 dilficultles of the office and of the times, from the great qualities o£ 
 my predeceflbrs, and my own Increafing weakncHes ; yet I thought my- 
 felf bound to obey his commands, and with the fame gratitude for his 
 favourable opinion, as if I had wifhed to receive them : determining, 
 through God's grace, to perform the duties of my ftation as well as I 
 could j and hoping for the candor, the aihftance and the prayers of good 
 people. To make fome amends by diligence for my deficiencies In other 
 
 7 refpeds, 
 
The Archbijhop of Canterbury's Jlrji Charge, ^c. 69 
 
 refpe(fls, I refolved immediately to vifit my Diocefe : for which purpofe 
 we are here aflembled. 
 
 Thefe meetings were defigned, partly to give the Clergy opportunl-. 
 ties of conferring with each other, and confulting their fuperiors, on 
 matters relating to their profeffion ; and I am very defirous, that you 
 iliould render them as beneficial in this way, as poflible : but principally, 
 to give Bilhops opportunities of exhorting and cautioning their Clergy, 
 cither on fuch general fubiefts as are always ufeful, or on fuch particu- 
 lar occafions as the circumftances of things, or the inquiries, made at 
 or againft thefe times, point out ; and of interpofing their authority, if 
 there be n&td. ; which, amongH you, I am perfuaded, there will not. 
 To provide more fully for your inilru61:ion, I have ordered a Charge to 
 be fent you, which I delivered to the Clergy of CxfordJInre^ and printed 
 at their requell, about twenty years ago. Would God it were become 
 unfeafonable jiow. But, as unhappily it is not, I earneftly recom- 
 mend the contents of it to your mod ferious thoughts : and would 
 have you look on what I fliall at prefent fay further, ?3 fuppleraental 
 to it. 
 
 Counfels and admonitions to parochial miniflers pre-fuppofe their re* 
 fidence. The founders of pariflies provided them with glebes, and built^ 
 houfes for them, purpofely that they might refide. The laws of the. 
 church have from the beginning, and do itill require, as indeed commou 
 equity doth, that this valuable confideration, for which thefe endow- 
 ments were given, fliould be faithfully paid. And going oyer and per- 
 forming the fervice from time to time, or engaging fome other clergy- 
 man to take care of it, or of the occafional part of it, feldom anfwers 
 the original intention. Your people will not fo readily, and cannot fo 
 conveniently apply to the minifter of another parifh : and when they do, 
 his afTiilance, for the moffc part, will be lefs early, or lefs conftant, than 
 it Ihould : though doubtlefs they, who have undertaken to fupply their 
 neighbours abfence, ought to do it very confcientiouily. But befides^ 
 even the Sunday-duty, when the incumbent unneceflarily comes from a 
 diftant place to do it, will be confidered as accompanied with fomething 
 like a breach of the Sunday, will not always be kept to the dated hours, 
 will often be hurried over indecently : the catechifm will either not be 
 taught or not expounded, if the diliance be at all confiderable ; nor pro- 
 bably will the fermon be well adapted to the audience. For it is only 
 living amongft your people, and knowing them throughly, that can {liew 
 you, what is level to their capacities, and fuited to their circumftances ; 
 what will reform their faults, and improve'their hearts in true goodnefs. 
 Yet this is your bufinefs with them : and unlefs you perform it, every 
 thing clfe is nothing. Further, fuch as want your help moft may not 
 come to your fermons, of may not apply them to their own cafe, or may 
 need to have them enforced by conficlerations peculiar to themfelves, and 
 unfit to be fpecified in public. Speaking to them feparately, and agree- 
 ably to their feveral ftates of mind a.nd life, may have unforefeen influ- 
 ence. And being always at hand, to awe the diforderly and countenance 
 the well-behaved, to advife and coinfort the difeafed and afHi6led, to 
 relieve or pr icure relief for the necefhtous, to compofe little diiTer- 
 cnces and difcourage wrong cuftoms ^n the beginning, to promote friendly 
 
 E'^ offices. 
 
70 'The Archhijhop of Caniei-huyy s 
 
 offices, and keep up an edifying and entertaining converfation in a 
 neighbourhood, muft add incredible weight to public in{tru£lion. 
 
 Indeed your congregations expe£l thefe things from you, and have a 
 right to expect them. The nature of your office requires them: you 
 have all at your ordination exprefsly promifed to iife both public and pri- 
 vate monitions and exhortations ^ both to the ftch and ivhole ivithin your cures y 
 OS necdjlmll require and occajton be given^ the Lord being your helper. Now 
 we cannot ufe them duly, without being refident. But further ftill, 
 fmce their ordination, all vicars have fworn particularly to be refident 
 unlefs they are difpenfed with, which means by lawful authority : nor 
 doth any difpenfation of a Bifhop laft beyond his own time •, or beyond 
 the term, for which he gave it ; or, if that were indefinite, beyond his 
 pleafure : points, which vicars ought to confider much more ferioufly, 
 than they often do. And every reftor hath fworn in general, to obey his 
 Bifhop in all things lawful and honefl. Now furely refidencc is lawful and 
 honeft : and what is punifhable by a Bifhop may, if done without his 
 leave, be well interpreted difobedience to him : and the non-refidence of 
 teftorsis punifhable juft in the fame manner with that of vicars. 
 
 Itmufl not therefore be pleaded, that however necefTary the refidence 
 of fome minifler may be, that of a curate may fuffice. For your en- 
 gagement is, not merely that the feveral duties of your pariffi ffiall be 
 done, but that you perfxjnally will do them : and if it were enough to 
 fubflitute another to do them, a layman would be, in point of reafon and 
 confcience, as capable of holding a benefice, as a man in holy orders. 
 Befides, a curate will ufualJy have lefs knowledge and lefs experience, 
 than the incumbent : and he and the pariffiioners will conceive, that 
 they arc lefs related to each other. He will confider himfclf, as being 
 with them only for an uncertain, and he may hope, a fliort time; which 
 will tempt him to negle6l them. And they will confider him, as not the 
 perfon, who hath authority over them \ which will tempt them to difre,- 
 gard him : efpecially as the largefl falary, that can fee legally appointed, 
 or generally afforded to a curate, v. ill not enable him. to recommend 
 himfelf to them by doing good amongll them in any expenfive way : 
 whilfl yet the people will think, and juilly too, that the whole income 
 of the benefice Mas intended to procure them a minifler, to do them 
 as much good in every "w^ay, as could reafonably be expelled from it. 
 
 There are indeed cafes, in which the law difpenfes with holding two 
 livings, and by confequence allows abfence from one. But perfons 
 ought to confider well ; fuppofing they can with innocence take the be- 
 nefit of that law j whether they can do it on other terms, than their dif- 
 penfation and their bond expreffes, of preaching yearly 13 fcrmons, and 
 keeping tv/o months hofpitality, in the parifli, where they refide leaft. 
 For the leave given them on thefe conditions, is not intended to be given 
 them, however legally valid, if the conditions are negledled : always 
 excepting where jufl impediments happen. There are likewife cafes, in 
 which the non-refidence of perfons, vvho have only one living, is per- 
 mitted by law. But fome of thefe alfo are put under limitations, be- 
 yond which the permiffion doth not reach. 
 
 Further flill, I am fenfible, that confiderations of health and flrength, 
 and particular circumilances of incumbents or their families, require 
 
 leave 
 
firjl Charge io his Clergy. 'j I 
 
 leave of abfence to be fometimes allowed, where the law makes no allow- 
 ance. But then it fliould never be taken for any confiderable time, with- 
 out being afked : nor fliould it be aiked without good caufe. And mere 
 fancy, or defire of living more at eafe, or in a cheerfuller, and, it may be, 
 lefs clerical manner, is by no means a fufficient caufe. Nor indeed is the 
 allegation of health to be urged too far, or to be too much regarded. For 
 places, called unwholefome, prove upon trial very wholefome to many 
 perfons : and thofe, which are leaft fo, n^^ift have fome minifters in or 
 near them ; and whom rather, generally fpeaking, than fuch as enjoy the 
 whole profits ? Much lefs is indulgence to be granted for every prefent 
 convenience, or profpeil of temporal advantage : wliich if c'ergymcn ap- 
 pear to have greatly at heart, and the care of their parifhes but little, in- 
 deed it looks very ill. 
 
 Another plea may be offered by fome, that thoug]'. they live not on 
 their own cures, they ferve others- And it is not always aa infufficient 
 one. But, with very few exceptions, the moft natural and moft ufeful 
 method by far is, that each take the overfiglit of the parifh, which pro- 
 perly belongs io him : and abfenting himfelf from that, for a little more 
 income, a little more agreeablenefs, or any flight reafon, is unbecoming 
 and unwarrantable behaviour. 
 
 At the fame time I acknow^ledge, that the poornefs of fome benefices 
 makes the refidence of a diitincl miniiler upon each of them impradli- 
 cable : and therefore they mud be ferved from an adjoining parifh, or a 
 greater diftance ; and no more duty expected, than there is a competent 
 provifion for. But then I fear, indeed I have found, that in fome be- 
 nefices, not fo poor, one minifter fupplies two churches on a Sunday ; 
 contrary to a repeated injun6tion of fuccefTive Archbifhops to their fuf- 
 fragans, which they certainly defigned to obferve themfelves ; and the 
 words of which are thefe ; that you do not alloiv any ininjjler to ferve more 
 than ofie church or chapel in one dayy except that chapel be a member of the 
 parijlj church ; or united thereunto ; afid unlefs the faid church or chapel be 
 not able to maintain a curate. The confequence of difregarding this in- 
 jundlion Is, not only a very bad one, that the fervice is performed in 
 irreverent hafte, but that catechifing is neglefted in both places, if not 
 altogether, yet in a great degree. Nay, perhaps for great part of the 
 year, if not the whole, each of them hath prayers but once. Where 
 indeed it can be truly alledged in this lall cafe, that the inhabitants of 
 each parifh not only with convenience may, but adlually do, attend at 
 both churches, the plea mufl he allowed its weight. But, as to other 
 excufes : if the number of the people be fmall, the fervice is not lefs en- 
 joined, and is more eafily performed : if they had rather have a fermon 
 at another church, than merely prayers at their own ; they ought to have 
 more than prayers ; an expofition of the catechifm, which they will ac- 
 count equivalent to a fermon : or you may reduce it with eafe into the 
 form of a fermon ; and then many of them will come to their own 
 church, who now go to no other, but profane the reft of the day : if 
 they are content with part of the Sunday fervice, which however may 
 be faid or believed without fufficient ground, yet probably they would 
 be glad of the whole. But fuppofing them Io be indifferent about it, or 
 even averfe from it, their aiiniiler is bound to ftiew them, that they 
 
 E 4 ought 
 
72 The Archbyjjop of CanUrhurjs 
 
 ought not. And how long foever this hath been the practice ; if it ought 
 not to have been fo at all, the longer the worfe. My pious and learned 
 predecefTor, Archbifliop Potter ^ lamented heavily to me the irregularities 
 of this kind, which he found in this Diucefe : and if any remain, I mull, 
 after his example, endeavour to have them reclificd. 
 
 I hope they will be redlified by the beil method, beyond comparifon ; 
 your own ferious refieftions on what you owe to your flocks, and what 
 you owe to the great Shepherd of fouls. Though you are ever fo ex- 
 prefsly permitted by human laws to be abfent from your cures, or by 
 your ordinary to ferve them, or let them be ferved, by halves ; you are 
 anfwerable to an infinitely higher tribunal for what God, and not man 
 alone, hath made your duty. Therefore, if you regard the peace of 
 your own fouls and your final comfort, you will never do any of thefe 
 things, unlefs very llrong reafons oblige you to it : and you will never 
 be glad of fuch reafons, but heartily forry. You will give your parifhes 
 both morning and evening prayer, whei*ever it is poffible j and you will 
 iupply them in perfon, unlefs particular circumilances render it imprac- 
 ticable, or unlefs, by living at a dillance for the prefent, you are more 
 ufeful to religion fome other way, and peculiarly qualified for that ufe- 
 fulncfs. Far from catching at weak pretences, you will be rather diffi- 
 dent about flrong inducements ; and much readier to follow the direc- 
 tions, than folicit the indulgence of your fuperiors. But if any do chufe 
 the worfe part, they muil remember, that we Bifliops are bound to op- 
 pofe, inftead of confulting their inclinations, from concern for them, as 
 well as their parifhioners. And therefore you will not furely think it 
 real good-nature to connive at liberties of this kind prefumptuoufly taken 
 without leave, or to grant requefts made for them, as matters of courfe : 
 nor impute it to a fondnefs of exercifing power, when compliance with 
 the rules of the church is required : nor yet haftily condemn it, as par- 
 tial behaviour, if an indulgence, denied to one, is granted to another : 
 ior there may be, in the cafes of difFei-ent perfons, confiderable difparities, 
 unknown to you, or unobferved by you. 
 
 But when it is ever fo clear, that the non-refidence of minifters ought 
 to be allowed, it is at leail equally clear, that they fliouid ufe their bell . 
 endeavours to make their people amends for it. One thing, proper to 
 be done for this end, is relieving their poor : which as they could not 
 with decency avoid doing, according to their ability, if they lived 
 amongft them, they ought to do more largely, if they live elfewhere. 
 For no reproach will lie heavier on our order, than that of reaping all, 
 and fowing nothing : whereas, they who give alms in their abfence, will 
 be in cfFecl always prefent to one valuable purpofe : will be readily pre- 
 fumed to be well-wilhcrs to their pariflies in every way j wliilft they are 
 benefa£lors to them in this way : and by fuch a fpecimen of the influence 
 of religion upon themfeives, will remind their congregations, very ac- 
 ceptably, of the influence which it ought to have upon them ; efpecially 
 
 r if they make their charity more diredily fubfervient to religion, by af- 
 fording difi:inguilhed encouragement to pious and virtuous perfons, and 
 thofe who appear likely to be made fuch ; by procuring childi-en to be in- 
 
 . flru61ed in their Chrillian duty, and other proper knowledge ; by dillri- 
 buting ufeful books ampngft the needy and ignorant. What is thus be- 
 llowed. 
 
Jirji Charge to his Clergy. 73 
 
 (lowed, is of all tlic fervice it can be : whereas injudicious bounty may- 
 even produce harm. 
 
 Another thing, incumbent on fuch as cannot refide conflantly, is to 
 infpeft however the flate of their parilhcs as frequently as they can : 
 fpending days, or weeks, or longer feafons there occafionally ; and in 
 proportion as their time is fliorter, ufmg more diligence in public and 
 private inflrudtions and warnings. For they are peculiarly bound to do 
 what they are able, who are not able to do what elfe they ought. But 
 if even this be out of their power, they may at leaft be alTiduous in get- 
 ting informations from perfons of underllanding and ferioufnefs, in or 
 near their cures, with what regularity, with what fpirit and zeal, each 
 part of the parochial duty is performed ; whether true inward piety makes 
 any progrefs j whether any and what abufes and negle6ls are crept in. 
 And he, who reckons it enough, that, for ought he knows to the con- 
 trary, his parifliioners go on like their neighbours, hath by no means the 
 requifite. concern for their fouls, or his own. 
 
 But whenever abfence is neceflary, or the largenefs of a parifli, or 
 the infirmity of a minifter, hinders him from taking the whole care of 
 it perfonally, the principal point is, the choice of a fit fubllitute, to be 
 employed in his ftead, or fliare his burthen : for no fuperintendency will 
 make an unfit one anfwer the end. And therefore I charge it upon your 
 confciences, not to fuffer cheapnefs, recommendation of friends, affec- 
 tion to this or that perfon or place of education, in fhort any induce- 
 ment whatever, to weigh near fo much with you, as the benefit of your 
 people, in chufing perfons to ferve your churches. For on you the choice 
 of them lies in the firlt place : but not on you alone. The laws of the 
 church require, particularly Can. 48, that no citrate or mimjler he per- 
 mitted to ferve it} ajiy place^ nuithoiit examitiation and adm'i[fio7i of the ordina- 
 ry : in confequence of which, one of the before-mentioned archiepifco- 
 pal dire61:ions to the fufrVagans of the province, is this : That you make 
 diHge?}t inquiry concerning curates in your Dioceje : and proceed to cccleftnftical 
 cenfures againjl thojc^ ivhojhail t>rejlaue to ferve cures ^ luilhout being Jirjl duly 
 licenfed thereunto ; as alfo againj} all incumbents ^ 'ujho Jljall receive and emphj 
 them ivithout obtai:::ng fuch licence. Yet I would avoid rigour in all cafes* 
 The expence of a licence, by means of the (lamps, may to fome be 
 rather inconvenient, and greater than the government perhaps intended : 
 at leail, if they are likely to remove, and fo repeat that expence, in a 
 ihort time. And fuch curates I would excufe : only defiring them to 
 confider, what fecurity of continuing in their llation, and receiving their 
 falary, a licence brings them. But then you cannot think it riglit, that 
 I fhould be left in ignorance, who ferves a church under my care, till I 
 learn it by accident, or private inquiry, perhaps many months after ; 
 through which omiffion, men of bad characters, men not in orders, may 
 intrude ; as there hath lately been a flagrant inllance in this Diocefe. I 
 am far from looking on the paft failures of giving notice, as defigned 
 negligence of your flocks, or difrefpecl to your fuperiors. But I ihall 
 have caufe both to think of them and treat them as fuch, if continued 
 after the warning, which I now give, that no one is to officiate ftatedly, 
 or employ another to officiate fo, within my jurifdi«£i;ion, unlefs he firft 
 obtain my confent ; or v>hat in eflecl vrill be mine, that of your very 
 
 worthy 
 
j^ The ArclMJlyop of (^anierhtrf s 
 
 ■worthy and vigilant Archdeacon. Think not, I beg you, that this is 
 
 taking more on myfelf, than my predeceflbrs did. Their own diredlions 
 prove, that they would have done the fame thing, if they had feen the 
 fame necelTity. Far be it from me to Jord it over Go^s heritage (a) : but 
 I am bound to hep that which is committed to my triijl {h^. 
 
 When you want curates, I recommend it to you, firfl to inquire af- 
 ter perfons of merit, already ordained, and if poflible ordained priefts, 
 taking care to fee their orders, as well as to examine into their charac- 
 ters, before you think of granting nominations to others. The number 
 of clergymen indeed is rather deficient, than fuperfluous. Bnt ftill one 
 would not add to it by overlooking undefen^edly thofe who are of it al- 
 ready. And particularly where help is wanted only for a fliort time, I 
 ihall infift-on this point : nor will, without abfolute neceflity, ordain any 
 one upon fuch a title. And if fraudulent titles are brought merely to 
 procure orders, as I hope I fliall difcover them foon enough to difallow 
 them, fo I fliall be fure to remark and remember, who hath attempted to 
 impofe upon me by them. 
 
 The next thing to be confidered in relation to curates is, their tefii- 
 monials. And here the Canon and direftions already quoted enjoin, 
 that no Bifhop admit fuch as remove out of atiother Diocefe toferve iti hisy 
 %uithout the tejlimony in 'luriti/ig of the Bifhop of that Diocefe^ or ordinary of 
 the peculiar jiirifdiBioiiy from i);hetice they come^ of their good Ife, ahilityy 
 end conformity to the ccchfufical laivs of the church of England. For the 
 clergymen of one Diocefe, or jurifditiion, at leail their hand-writing, 
 being ufually unknown to the Bifhop of another, he can feldom, of 
 himfelf, be fure, either that he hath their genuine teflimony, or how far 
 he may truft it. Therefore it is fit, that he Ihould defire the attellation 
 of their proper fuperior. And even to this it will be prudent to add 
 fuch further information, as can be got : confidering how very carelefsly 
 teflimonials are fometimes granted, even by reputable perfons. 
 
 But let me intreat you never to be guilty of fuch careleflhefs yourfelves, 
 for whatever purpofe one i-, alkcd of you. Both the nature of the thing, 
 and the directions repeatedly mentioned, require, that no BUhop accept 
 any letters tflimonialy unlefs it be declared by thofe who foallfign thcm^ that 
 they have perfonally known, not only the man, but his life and converfatiorty 
 for the time by them certified ; and do believe in their confciencCy that he is 
 qualified for that order y office or employmenty which he defires. Now tefli- 
 monials, concerning fuch things as thefe, cannot be matter of mere 
 form, unlefs our whole profeilion be a very empty form. We, the 
 Bifhops to whom they are given, do not, and mufl not, underfland them 
 to be fo : it would be abfurd to demand them if we did. Some cuftoms 
 indeed may grow to be things of courfe ; the reafons for them ceafing, 
 or not being thought of moment ; and yet the law for them continuing. 
 But the reafons for teflimonials can never ceafe, or be thought of fmall 
 moment. Tliey are the only ordinary information that we have, in a 
 cafe of the utmofl importance, in which we have a right to be informed. 
 For no one can imagine, that we are to ordain and employ whoever 
 comes, or depend on clandefline intelligence. We mufl therefore and 
 do depend on regular tedimonials. And if they be untrue, we are moll 
 
 injurioufly 
 (fl) : Pet. v. 3, {I) I Tim. vi. 20, 
 
firji Charge to his Clergy, 75 
 
 injunoufly deceived by them: and all the mifchiefs, that follow from 
 thence, will fit heavy one day on the deceivers. l^;t, even exciufively 
 of this great confideration, would you be chargeable with declaring a 
 dsliberate falfehood under your hand? Would you have unworthy men 
 fill ecclefiaftical llations, and exclude their betters ? Would you have 
 your Bifhop reproached, and your order vilified, through your fault ? 
 If not, remember, how utterly inconfiftent with all concern for religior, 
 with all veracity, probity and prudence it is, to fign tcftimonials at ran^ 
 dom: how lamentable a fort of clergy it will produce; how dreadful an 
 encouragement to wickednefs and profanenefs it will prove. Remember 
 alfo, that you exprefs in thefe inftruments, not what you charitably ho«pe 
 a perfon will be ; but what you adlually know he hath been : not what 
 others tell you at the end of the time, for which you vouch ; but what 
 you have feen and heard through the courfe of it : fo that, if for a con- 
 iiderable part of the three years, commonly fpecified, you have feen and 
 heard nothing of him, for that part you can certify nothing about him. 
 And remember laftly, that though the affirmation of a perfon's having- 
 lived pioufly, foberly and honeftly, comprehends a great deal, yet the 
 concluding article, your belief of his fitnefs for what he defires, implies 
 a great deal more. For let him be ever fo good and even learned a man, 
 he cannot be fit for a clergyman, and the care of a parifh, without com- 
 petent gravity and difcretion, and a voice and a manner fuitable to a pub- 
 lic aflembly : of all which things they, that have had fome familiarity 
 with him, are ufually the bell, if not the only judges. This part of the 
 teflimonial therefore is higlily necefiary : and every part of it muft be 
 well confidered, before it is given; and no regard paid to neighbourhood, 
 acquaintance, friendfhip, compallion, im.portunity, when they Hand in 
 competition with truth. 
 
 It may fometimes be hard for you to refufe your hand to improper per- 
 fons. But it is only one of tlie many hardlhips, which confcience bids 
 men undergo refolutely, when they are called to them. It would be 
 much harder, that your Bifliop Ihould be mifled, the church of God in- 
 jured, and the poor wretch himfelf afiiiled to invade facrilegicufly an of- 
 fice, at the thought of which he hath caufe to tremble. And if you fear 
 he will be revenged on you for not yielding to him, this furnifhes an ad- 
 ditional reafon for denying him: for will you, or can you, fay of fuch 
 a one, that he is qualified to be a minifter of the Gofpel any where ? 
 But if the perfons, to whom candidates apply, would only make it a rule 
 to meet, and aft jointly on the occafion, and keep fecret the particulars 
 of what parted, it might be unknown, from whom the denial proceeded. 
 Or fuppofe it known, the refentment of fuch, as deferve to be rcfufed, 
 will fcldom do a worthy man much hurt: and a number of fuch refufals 
 v/ill do the public unfpeakable good. Indeed the expeftation of a refu- 
 fal's following upon wrong behaviour will in a great degree prevent fuch 
 behaviour, and turn this whole difficulty into a plcafure. But what is 
 unavoidable with innocence, muft be virtuoufly borne : and inftcad of 
 fubmitting to recommend unfit perfons, you ought, if others recommend 
 them, which God forbid, to interpofe immediate cautions againft the 
 danger, in all flagrant cafes. Still not every paft fault, nor every pre- 
 ient infirmity, fliould be alledged, or allowed, as an impediment. But 
 
 into 
 
76 The Archh'iJJjop of Canterburfs 
 
 into an oiTice, the mod important of all others, none fliould be admitted, 
 who arc void of the proper fpirit, or a competent fhare of the needful 
 qualifications for it: and the lefs, becaufe, though we can refufe to or- 
 dain them, we often cannot keep them back from very unfuitable fta- 
 tions, when once they are ordained. 
 
 After prefenting the title and teftimonials, whetlier for orders, a cu- 
 racy, or a living, follows the examination. For though the teftimonial 
 exprefies an opinion, that the perfon is qualified \ which may be very 
 ufeful, to reftrainfuch from applying, as are notorioufly unqualified; yet 
 we Bifhops muil not, efpecialiy in tlie cafe of orders, reft on a mere opi- 
 nion; but aOiirc ourfelves by a clofcr trial, whether he hath fuihcient 
 knowledge of religion and the holy Scriptures to teach them in public, 
 and apply them in pri/ate, and defend them againft oppofers: the two 
 lirft of which are abfolutely necefiary; the third, highly requifite. As 
 therefore on the one hand, I hope I never have been or fliall be over 
 flrict in this refpecl, and rejecting candidates will give me almoft, if not 
 quite, as much concern, as it can give them; fo on the other, I mull 
 adhere to my duty; againit all iblicitations of friends, and all intreaties 
 of the parties concerned, who little think what they do, when they prefs 
 into fuch an employment prematurely. I ihew my regard to you, when 
 i exclude unqualified perfons out of your number: and I fhall never 
 doubt your candid interpretation of my condu6l; nor indeed your zeal 
 to vindicate it, ^^•hen you are acquainted with my rcafons, which any of 
 you Ihall, who hath caufe to aik them. But that no injuftice may be 
 done to thofe v/hom I po{lpo;ic, raiy niore than ro myfelf : I befeechyou 
 to confider, and, if needful, to fay in their behalf, tliat though deficient 
 in knowledge, they may have a goodnefs of heart, more valuable than 
 the higheil knowledge: though not qualified yet, they may be, foon ; 
 may already have made a good progrefs, though not a fufhcient one; 
 may indeed have more learning on the whole, than many who are ad- 
 mitted, only not have applied themfelves enough to theological learn- 
 ing. 
 
 Examination mud ocean: nally be repeated after perfons have been 
 ordained. The 39th Canon requires it before inftitution to benefices : 
 therefore furely it is advifable alfo before admilfion to curacies. A man, 
 who was fit to be ordained, may yet have become fince, through negli- 
 gence, or bodily indifpofition ofFecling his mind, unfit to be employed: 
 or he maybe capable lUU of v.hjt he was ordained for, but not of v\hat 
 he applies for : or his ordainer, though ever fo duly careful, may fome- 
 times have miflaken, or been mifinformed: and if he hath chanced to 
 be too indulgent, the bad effects of his indulgence ought to be prevent- 
 ed. Accordingly re-examination is common. My brethren the Bifliops, 
 I am fure, will not blame me for ufing it : and 1 truft, you my brethren 
 will not. 
 
 When a curate nominated hath been examined and approved, the next 
 flep is, to appoint him a lalarv. And here I am very fenfible, that what 
 is far from a comfortable ni-.untcnance for life, may however be a toler- 
 able competency at firfl: and likewife, that fome benefices are fo mean, 
 .and fome incumbents in fuch low circumllances, or burthened with fo 
 numerous families, that they mulb be excufed, if they endeavour to get 
 
 heli. 
 
jirjl Charge to k'ts Clergy. *jj 
 
 feclp on as eafy terms, as they well can. But if any minifter, who hath 
 either a large preferment, or two moderate ones, or a plentiful tem- 
 poral income, tries to make a hard bargain witli his brother, whom he 
 employs; and is more lolicitous to give the fmallell falary pollible, than 
 to find the worthieft perfonj it is matter of fevere and jull reproach: the 
 friends of the Clergy will be fcandalized at it; their enemies will take 
 dreadful advantages of it; indeed the people in general, if we think a 
 trifle enough for him that doth the work, will be apt to conceive it very 
 needlefs, that he, who doth little or nothing, fhould have a great deal 
 more. For this reafon therefore, amongft incomparably weightier ones, 
 it concerns you much, both to labour diligently, and to allow liberally. 
 Accordingly I hope I Ihall never have the difagreeable office thrown upon 
 me of augmenting what is propoled, but the fatisfadlion given me o£ 
 confirming and applauding it. 
 
 But befides making a reafonable allowance, the minifter of a parifh 
 ought to provide, with the kindeft attention in all refpedls, for the con- 
 venience and accommodation, the credit and influence, of his curate : 
 who is bound in return to confult faithfully the minifter's honour and in- 
 tereft in every thing ; but above all, to be unwearied in that beft proof 
 of his gratitude, a confcientious care of the fouls committed to him ; 
 not proportioning his diligence to the poor recompence paid him here, 
 but to the unfpeakable happinefs referved for good fliepherds hereafter. 
 
 Indeed whether the principal or his reprefentative, or both refide, their 
 induftry and fervency and prudence will be the meafure of their people's 
 benefit, and their own final acceptance. If you content yourfelves with 
 a languid formal recital of ftated oflices, and by indolence, or amufe- 
 ments, or bufinefs, or even ftudies, are loft to your parifliioners, while 
 you are in the midft. of them, or by indifcretions in converfation, drefs 
 or demeanour, become difliked or defpifed by them, you may, in refpedl 
 ef any fpiritual ufefulnefs to them or yourfelves, be, almoil as vi-ell, per- 
 haps better, ever fo far off. But this is no excufe for being abfent, but 
 only a reafon for being prefent to good purpofe. And as the non-reli- 
 dence of fome, the unattive refidence of others, and the offenfive con- 
 du£t of a third fort, (which caufc great forrow, but moderate complaims 
 amongft wife and good people,) are favourite topics of inventive againft 
 us, not only in the mouths of irreligious perfons, but of a new ie£l pre- 
 tending to the ftriiSlelt piety; though we are bound always, we are p> 
 culiarly bound at prefent, to behave in fo exemplary a manner, as w,U 
 cut ojf occajion from them ivhich defirc occafiofi to glory (t ) of themfelvcs, 
 and fpeak evil of us. It is not rendring to them railing for railing [d^ ; 
 it is not ridiculing them, efpecially in terms bordering on profaneneK, 
 or affecting more gravely to hold them in contempt ; it is not doing tlien 
 the honour of mifcalling other perfons of more than ordinary ferioufnefs 
 by their name, that will prevent the continuance or the increafe of tie 
 harm, which they are doing. The only way is, for the Clergy to im- 
 tate and emulate what is good in them, avoiding what is bad: to attenj 
 their cures, edify their parifhioners with awakening, but rational ani 
 fcriptural, difcourfes, convcrfe much with theni, as '■juaichmcn for their 
 
 foul: 
 
 (<*) sCor. xi. 12I (</) i Pft. iii. 9. 
 
7 8 The ArchbijJjop of Canterbury's 
 
 fouls (f), be fobery grave; temperate, a fid /hew t hem/elves in all things paf 
 terns of good works (f). If the people lee, or but imagine, their minif" 
 ter unwilling to take more pains about them, or preferve more guard 
 upon hinifelf than for fhame he muft, no wonder if it alienates theni 
 powerfully both from him and his do£lrine: -vrhereas when they perceive 
 him careful to inltru6l them, and go before them, in whatever is their 
 duty to do, they will hearken to him with great regard, when he cau- 
 tions them againft overdoing ; and be unlikely to feek for imaginary im- 
 provements abroad from irregularities and extravagances, whiHl they ex- 
 perience themfelves really' improved at home in an orderly eftablifhcd 
 method. 
 
 But then, to improve them efleftually to their future happinefs, as well 
 as to filencc falfe accufer3,you muft be alFiduous in teaching the principles, 
 not only of virtue and natural religion, but of the Gofpel: and of the Gof- 
 pel, not as almofl explained away by modern refiners, but as the truth is in 
 Jeftts [g)\ as it is taught by the church, of which you are members; as 
 you have engaged, by your fubfcriptions and declarations, that you will 
 teach it yourfelves. You muft preach to them faith in the ever-blefled 
 Trinity: and vindicate, when it is requifite, thofe parts of our Creeds 
 and olBces which relate to that article, from the very unjuft imputations 
 of abfurdity and uncharitablenefs which have been caft upon them. You 
 muft fet forth the original corruption of our nature j our redemption, 
 according to God's eternal purpofe in Chrijl (/?»), by the facrifice of the crofs; 
 our fanOiification by the influences of the Divine Spirit; the infufficiency 
 of our own good works, and the efficacy of faith to falvation: yet han- 
 dling thefe points in a do6lrinal, not controverfial manner, unlefs particu- 
 larly called to it; and even then treating adverfaries with mildnefs and 
 pity, not with bitternefs or immoderate vehemence. 
 
 The truth, I fear, is, that many, if not moft of us, have dwelt too 
 little on thefe dodrines in our fermons: and by no means, in general, 
 from difbelieving or flighting them; but partly from knowing, that for- 
 n'.erly they had been inculcated beyond their proportion, and even to the 
 difparagement of Chriftian obedience; partly from fancying them fo ge- 
 nerally received and rem.embered, that little needs to be faid, but on fo- 
 cial obligations; partly again from not having ftudied theology deeply 
 erough, to treat of them ably and beneficially: God grant it may never 
 hive been for want of inXvardly experiencing their importance. But 
 whatever be the caufe, the effect hath been lamentable. Our people 
 hwe grown lefs and lefs mindful, firft of the diftinguifliing articles of 
 thiir Creed, then, as will alM'ays be the cafe, of that one, which they 
 h«ld in common with the Heathens; have forgot in effect their Creator, 
 as well as their Redeemer and San6tifier; feldom or never ferioufly wor- 
 flipping him, or thinking of the ftate of their fouls in relation to him; 
 bat flattering themfelves, that what they are pleafcd to call a moral and 
 harmlefs life, though far from being either, is the cue thing needful. Re- 
 fleclions have been made upon us, of difierent natures, and with differ- 
 ent views, on account of thefe things, by Deifts, by Papifts, by Bre- 
 thren of our Qwn, which it is eafy to ihew have been much too fevere. 
 
 But 
 
 (0 Heb. xiii. 17. (/) Tit.ii.2. 7. 
 
 (^) Eph. iv. 21. i^h) Eph. iii. 11. 
 
firjl Charge to his Clergy. Y^i 
 
 But the only complete vindication of ourfelves will be to prdach fully and 
 frequently the dotlrines, which we are unjuftly accufed of cafling off or 
 unden-aluing : yet fo, as to referve always a due fhare of our difcoiyrfcs, 
 which it is generally reported fome of our cenfurers do not, for the com« 
 mon duties of common life, as did our Saviour and his Apoflles. But 
 then we muft enforce them chiefly by motives peculiarly ChriiHan: I 
 will not fay, only byfuch; for the Scripture adds others. And while 
 we urge on our hearers the neceflity of univerfal holinefs, we muft urge 
 equally that of their being found in Chrijl ; not having their own righteonf- 
 iiefsy luhich is of the laiv^ but the righteoufnefs^ ivhich is of God by faith (/). 
 
 Copious and interefting as the fubjecl is, I muft now conclude. And 
 1 befeech yoU) Brethren yftiffer the luord of exhortation {f)'. for I have fpo- 
 ken to you from the fimplicity of a plain heart, and the fincerity of a 
 deep concern for the interefts of the church of Chrift, and the everlaft- 
 ing welfare of every one of you •, not as condemning, not as difefteem- 
 ing you, very far from it, but as \it\\\g jealous over you nuith godly jealoify^ 
 and deeply affected with the prefentftate of religion amongft us. Wick- 
 ednefs, profanenefs, avowed infidelity, have made a dreadful progrefs in 
 this nation. The civil power, in moft cafes, doth little to check that 
 progrefs: and jt is an unhappinefs in our moft happy conftitution, that 
 it cannot eafily, if at all, do what one might wilh. Ecclefiaftical autho- 
 rity is not only too much limited, but too much defpifed, as matters now 
 ftand amongft us, to do almoft any thing to purpofe. In the fmall de- 
 gree, that it can be exerted ufefully, I hope it will, and promife my ut- 
 moft endeavours, in all cafes notified to me, that it fhall. But the main 
 fupport of piety and morals confifts in the parochial labours of the Cler- 
 gy. If our country is to be preferved from utter profligatenefs and ruin, 
 it muft be by our means : and, take notice, we cannot lofe our influence, 
 but in a great meafure by our own fault. If we look on what we are 
 apt to call our livings only as our livelihoods, and think of little more 
 than living on the income of them according to our own inclinations: 
 if for want of a good confcicncey or faith nnfeig7ied (/), we forfeit the pro- 
 teclion of Godj and by worldlinefs, or indolence, or levity in behavi- 
 our, talk or appearance, (for grofs vices I put out of the queftion) lofe, 
 as we affuredly fliall, the reverence of m.ankind: there will be no foun- 
 dation left for us to ftand upon. Our legal ellabliftiment will fhake and 
 fink under us, if once it can be faid we do the public little fervice, and 
 much fooner if we are fufpedled of difquieting it. Wicked people will 
 attack us without referve : the good will be forced to condemn and give 
 us up : and well would it be for us, if this were the worft. It is a fmall 
 thing to be judged of ma7i\- judgwe?it : He, that judgeth us^ is the Lord {in). 
 But while we teach the genuine truths of the Gofpel, and evidently feel 
 the truths we teach; and are more anxious about the fouls of men, than 
 our own profit, or pleafure, or power; while we fubmit ourfelves duti- 
 fully and affectionately, (as M'e never had greater caufe) to the King and 
 thofe ivho are put in authority under him: lead quiet and peaceable lives in 
 all godlinefs and honejly («) ; and join with our piety and loyalty and virtue, 
 
 but 
 
 (/) Phil, iii.g. {k) Heb. xiii. 22. 
 
 (/) I Tim. i. 5. (w) I Cor. iv, 3, 4. 
 
 («) I Tim. ii. 2, 
 
Za ^he Archb'ijhop of Canterhirf s firjl Charge^ life. 
 
 but a common fliare of prudence: we fliall, in fplte of enemies, through 
 his mercy, who hath promifed to be ivith us ahvay {o), not fail of being 
 upheld. The religious will ejleem us very highly in love for our ivork's fnhe 
 (j)) : the luife in their generation [q)^ though not religious, will perceive 
 our importance : the vicious and dellitute of principle will be awed by 
 us: and the feed of the word, however trampled under foot by fome, 
 ■will fpring up and bear fruit in the hearts of many. Let us think then 
 ferioully, what depends on us, M'hat it requires of us, and give our- 
 Jelves wholly to it (r). God hath placed us in a llation of difficulty and 
 labour, at prefent alfo of reproach and contempt from great numbers of 
 men. But ftill, if we only learn to value our function jullly, and love 
 it fmcerely, we Ihall be unfpeakably happier in difcharging the duties of 
 it, than we poffibly can be in any thing elfe. The things, in which the 
 world place? happinefs, are very trifles. We may plainly fee them to be 
 fuch now, if we will: and we fhall fee in a little time, whether we will 
 or not, that the only real point of moment is, to have approved ourfelves 
 good and faithful fervants [s) to our great Mafter. Let us all therefore 
 bear in mind continually, how matters will appear to us then: and hear- 
 tily pray and earneftly endeavour, fo to pafs through things temporal i^^^t 
 ive finally lofe not the things eternal. Grant thisy heavenly Father, for 
 Jfi<s Chrijl'sfakey our Lord (/). 
 
 (o) Mattb. xxvili. 20. 
 
 {/>) I Thefl] V. 13. (^) Luke xvi. 8. 
 
 (r) I Tim. iv. 15. (s) Matth. xxv. 2i» 
 
 (/) Coll. 4th Sunday after Trinity, 
 
 A CHARGE 
 
CHAR G E 
 
 DISTRIBUTED TO THE 
 
 CLERGY of the Diocese 
 
 O F 
 
 CANTERBURY, 
 
 In the Year 1762, 
 
 The Archbishop being hindered by lUnefs from vifitlngthern 
 
 in Perfon, 
 
 Reverend B retire Hy 
 
 IT having pleafed God that I fhould live to come amongft you % 
 fecond time, I think it my duty to proceed with the fame kind of 
 exhortations, which I gave you at firlL For though many fubje^ls 
 of inftrudion might be proper, there is a peculiar propriety in thofe, 
 which relate more immediately to your conduct : and though I might 
 very juftly give you, in general, praife inftead of advice, yet they who 
 deferve the moil of the"" former, w ill be moft defirous of the latter, 
 knowing how much need of it the beft of us have. And I hope the 
 freedoms which I fhall take with you in this refpedl:, will the rather be 
 pardoned, as I both permit and intreat you to ufe the fame with me, when 
 Vol, VI. F occafioa 
 
82 The Archh\Ji}cp of Canterlurfs 
 
 occafion requires it \ being fincerely difpofed, if I know myfelf, to fef 
 you an example of docility. 
 
 I began with your obligation to rcfidence •, and the appointment of 
 curates, either to fupply your ablcnce when you could not refide, or to af- 
 fifl you when the work was too heavy for you. And then I entered a 
 little into the common duties of incumbents and curates, in which I fliall 
 now make fome further progrefs : more folicitous about the importance 
 of directions, than the accuracy of method ; and ufing no other apology, 
 if I fliould happen to repeat what I have given you in charge already, 
 than that of the Apoftle : To fay the fame th'wgSy to me is riot grievous^ and 
 for sou it is fafe [a). 
 
 The fame Apoftle's admonition to Timothy is, Take heed unto thyfelf 
 and to thy doclrine (/>). The main point is what he begins with, the care 
 of our temper and behaviour. For without that, our preaching will fel- 
 dom be fuch as it ought, and fcarce ever bring forth its proper fruits. 
 Now a Ghriflian temper conlifts of various parts : but the firfl impreflion, 
 which a genuine faith in the Gofpel makes on the foul, and the ruling 
 principle, which it fixes there is a deep fenfe of love to God and our fel- 
 hnv-creatures, producing an earnclt dcfire, that we and they may be 
 for ever happy in his prefence. Whoever therefore is deftitute of this 
 feeling, ought not, though free frojn grofs vices, to become a Clergy- 
 man : and without obtaining it from the Giver of all good things by fer- 
 vent prayer, no man is qualified to fill the place of one. For notwith- 
 ftanding that he may preferve {oracform of godlinefs, without which he 
 v^ouldbe mifchlevous and Ihocking in the highcll degree : yet not having 
 the reality 7i\u\ poiver thereof [c), he mull profefs, and fecmingly attempt, 
 to make others what he is far from being himfelf. Confequcntly his 
 f.ndeavours out of the pulpit will be infrequent, reluctant, faint: and 
 ill it they will at beft be unnatural a^nd ungraceful, whatever pains he 
 may take in his compofitions, or whatever vehemence he may afFecl in 
 his delivery. Hence he will be diflatisficd within, detefted and dilefteemed 
 by the judicious part of his hearers, and of little ufe to the reft, if he is 
 not even hurtful by miOeading them. Or whatever his cafe may be 
 amongfl men, his inward want of the piety, which he outwardly pretends 
 to, mult render liim uncommonly guilty in the fight of God. Heaven 
 forbid, that I fliould have need to enlarge on fuch a chara<i^er in this au- 
 dience. 
 
 But have wc not moft of us caufe to apprehend, that our religious 
 principles, though fincere, are not fuihciently exerted ; and therefore 
 produce not the fruit, wliich they might ? Do we not rather take it for 
 granted, that we approve ourielves to be duly in earnelt, than find on 
 impartial examination, that we do ? No man fhould raflily fay or fur- 
 niiie this of another: but every one fliould fearch home into it for him- 
 felf. And we fliould attentively read the Scriptures, and the treatifes 
 written by wife and good men concerning the duties of God's minifters : 
 to fee if we are fuch as they defcribe, and illr up ourfelves to become 
 fuch as we onglit. 
 
 Gocd inclinations, thus excited, will not fail, through the affiftancc 
 
 of 
 
 {a) Phil. iii. I. (l) iTim.iv. i6. (c) 2 Tim. iii. > 
 
fecojid Charge io his Clcrgp Jj 
 
 of Divine jrrace, of direcling us into a fuitable conduct. And wefe a 
 man, who confeficdly menus well, to overdo a little fometimes, the right- 
 n^h of liis intention would plead his excufe very ftrongly. However we 
 fliould caiefully avoid extremes, even on the better fide : not give un- 
 commanded demonftrations of our Chriftiau zeal, when they will pro- 
 bably ferve no good puvpofe, and be deemed oilentation, or turned into 
 ridicule, or provoke ill humour; but reftrain, according as times and 
 places and company may require, the fentimcnts wluch elfe we could be 
 glad to utter. Only we muft do this in fuch a manner, as not to tempt 
 the molt rigid profeilbr of religion to imagine, or the moft profligate 
 enemy of it to fugged, that we have little or none: but fhew our concern 
 for it on every fit occafion, with full as much diligence, as we decline unfit 
 ones. And here, I conceive, it is, that we of the Clergy are chiefly apt 
 to fail. We do not always appear in the common intercourfes of life, 
 fufEciently penetrated with the importance of our function, or fufl[i- 
 ciently alliduous to promote tlie ends of our miflion. 
 
 Too poffibly a great part of our people may like the lukewarm amongft 
 us the better for refembling themfelves, and giving them no uneafinefs 
 on comparifon, but feeming to authorize their inditFerence. But then, 
 fuch of us can do them no good. Our example can teach them nothing 
 beyond a little decent regularity, in which they will fancy they need not 
 quite come up to us neither. Our fermons, and reading of prayers, 
 they will confider only as matters of form : and finding in us hardly any 
 thing at other times of what we exprefs at thefe, they will prefume, that 
 our inward regard to it is not very great, and that they are not bound to 
 have more. Therefore if they are pleafed with us, 'if they efteem us, 
 while we continue to be of this turn, it muft be for fomething foreign 
 from our office, fomething of a middle, or it may be a blameable nature, 
 not as teachers of the Gofpel : a chara^er which they take us to by 
 afide as much as we well can. And fo the better they think of us, the 
 more lightly they will think of our miniltry ; till at length they join with 
 thofe avowed Infidels, who boldly affirm, though cften againft their own 
 confciences, that we believe not what wc preach, eUe it would have more 
 iiifluence upon us. 
 
 Then, at the fume time, the right difpofitions of v.-ell Inclined perfons 
 will languifli and decay, for want of that countenance and affiftance in 
 ferious piety, which they fhould receive from their paftors. For if the 
 tokens of our piety be confined to the church, they will be of little fer- 
 vice either out of it, or in it. Or if fome good people fufl'er no harm 
 themfelves from our defcfts, they will fee with great forrow, that others 
 do : all of them will be much readier to think the clerical order in ge- 
 neral carelefs and light, if thof« are io, of whom they fee m.oft : their 
 ears will be open to the invectives, which artful or heated men are daily 
 pouring forth againlt us : they will eafily be led to undervalue and mif- 
 conitrue the belt Inftrudions of thofe, with whom they are dilgufted; 
 and run after any teachers, who have the powerful recommendation, for 
 It wdl always, and no wonder, be a very powerful one, of feeming more 
 in earneft. The irregularities and divllions whicli have prevailed fo la- 
 mentably in our church of late, are greatly owing to an opinion, that wc 
 ire ufually inditFerent about vital inward religion. It is true, the 
 
 ^" 2 fpreadef* 
 
84. '^f"^ Archhijfjop of Catiterhurfs 
 
 fpreaders of this imputation, which hath been monftrouHy exagoferatecT, 
 will have much tCi anfwer for : but fo {hall v/e alfo, unlefs we take the only 
 way to filence it, by cutting off hereafter all occafion for it. 
 
 Now the firft neceffary ilcp to feem good is to be fo ; for mere pre- 
 tence will be feen through: and the next is, to let your light JInne before 
 rtien [d), in the faithful and laboi-ious exercife of your fun^Hon. Living 
 amongll your pariihioners, or as near them as may be : inquiring fre- 
 quently and perfonally concerning the welfare and behaviour of thofe, 
 with whom you cannot be ilatedly prefent ; reverent and judicious read- 
 ing of the prayers and leffons in your churches, inftru6live and affefting 
 fermons delivered with difcreet warmth, readinefs to take extraordinary 
 pains for the occafional affnlance of your brethren, diligence in forming 
 the youth to a fenfe of their Cbriftian duty, in bringing- your people to 
 the holy communion, and where it can be, to week-day prayers : all 
 thefe things will tend very much both to your ufeful lefs and your credit. 
 Relieving or obtaining relief for fuch as are dittrefled in their circum- 
 ftances : hearing your people willingly and patiently, though perhaps- 
 low in rank or weak in underftanding, when they would confult you 
 \ipon any difficulty, and anfwering them with confideration and tender- 
 nefs : diipofuig them to be vifited when fick, praying by them with fer- 
 vency, exhorting and comforting them with fidelity, compaliion and 
 prudence \ and reminding them itrongly, yet mildly, after their recovery, 
 of their good thoughts and purpofes during their illnefs •, will be fur- 
 ther proofs, very beneficial and very engaging ones, of your ferioufnefs *, 
 which however you mull complete by going through every other office cf 
 Teligion with dignity. I will fpecify two. 
 
 One is that of baptifm: which, efpecialty when adminiflered in pri- 
 vate hcufes wltliout neceffity, is too often treated, even during the ad- 
 miniliration, rather as an idle ceremony than a Chriftian facrament: or 
 however that be, is commonly clofe followed by very unfuitable, if not 
 otherwife alfo indecent levity and jolHty. Now In thefe circumftancea 
 it is highly requifite, that the rninifler fhould by a due mixture of gravi- 
 ty and judgment fupport the folem^nity of the ordinance -y and either pre- 
 vent improprieties in the fequel, or If it be doubtful whether he can, ex- 
 cufe himfelf, with a civil intimation of ♦'he unfitncfs of them, from be- 
 ing prefent. The other inilance is, that of faying grace over our daily 
 food : which many, if not mod, of the laity have, with a profanenels 
 more than Heathenifh^ laid afide : and I am forry to add, that forr>e X)f 
 the clergy -hurry it over fo irreverently, in a mutter or a whifper, fcarte^ 
 if at all, intelligible, that one might queftion whether they had not Letter 
 lay it afide too, which yet God forbid, than make It thus infignificant j 
 and exjx)fe to contempt an acl of devotion, and tlK;mfeIves along with it, 
 as doing what they are alhamed of. 
 
 Indeed far from authorizing any flights of this fort by our example, 
 and as it were our confent, we mull through our whole converfatioa 
 fteadily and refolutely, though with mildnefs and modelty, always keep 
 up the honour of religion and our order, M'hich is infeparablc from our 
 own : never fpeak a word, or ufe a gefture, which can with the leail eo- 
 lour be iaiterpreted, as if we had fmall regard to our profeffion, or ex- 
 
 crcifedl 
 U\ Matt, V. i6v 
 
 6 
 
fecond Charge to his Clergy. 8j 
 
 CTCifedit chiefly for a maintenance : never repeat, never hear, dlfcourfes 
 of an irreligious or immoral turn, without exprefhng a plain difap- 
 probation, briefly or at large, as the cafe may require : yet be on all oc- 
 cafions courteous, and on proper occaiions cheerful •, but let it be evi- 
 dently the cheerfulnefs of ferious men. Foolijh talking ajjdjeflifig are fiot 
 convenient (e), not becoming any perfon : but thofe lead of all, who 
 ihould know befb, that every idle word ivhich menJJjallfpeak, theyjhall give 
 fin aceount thereof ^ according to its tendency, in the day of judgment {f), 
 Unfeafonable or exceflive mirth fits peculiarly ill upon him whofe office 
 mull or ought to bring before his mind fo frequently, the afBiclions of 
 this mortal Hate, the holinefs of God's law, his own grievous imperfec- 
 tions, the deplorable fms of many others, and the final fentence, that 
 awaits us all. Doubtlefs we fliould endeavour to make religion agree- 
 able 5 but not to make ourfelves agreeable, by leading our company to 
 forget religion. We fhould every one of us pleafe his neighbour for his gsod 
 [g) : but not fo pleafe men, as to fail in the character oifervants ofChriJ} 
 {h). We fhould be made, in a fitting fenfe and meafure, all things to all 
 ■men, that nve may by all means fave fome (/) : but we fliall lofe ourfelves, 
 not fave others, if we are quite different perfons in the pulpit and out of 
 it : nor caji we a6l a more incongi-uous part, than to chufe raifing and 
 promoting the laugh for our province in converfation, inflead of duly 
 reftraining our ov/ji livelinefs and that of others. For out of the abundance 
 of the heart the mruth fpeaketh [h) : and our hearts ought to abound with 
 better things. I own, both affe(!ft:ed and exceffive reflraint, will do 
 harm. But if we are fincerely pious, and endeavour to be prudent, 
 we fliall combine ufeful informations and refle£lions with harmiefs en- 
 tertainment : our fpeech luillbe with grace, feafoned with fait, that we may 
 knoiv hoiv we ought to anfwer every man (/); we lliali prove that we have 
 the end of our miniftry conftantly in view, by drawing profitable leflons, 
 frequently, but naturally, out of topics of indifference ; and bringing 
 back the difcourfe, if it goes allray, from exceptionable or unfafe fub- 
 jecls, to innocent ones ; yet if polfible without offenfive reproof, and 
 perhaps imperceptibly. For the fervant of the Lord mufl ?iot flrive, that 
 is, roughly and harfnly, hut he gentle ufito, all men [tn), even the worft. 
 Yet on the other hand fervile obfequioufnefs, or flattering words (n), 
 €ven to the beft, are far remote from having our converfation infimplieity 
 and godly ftncerity [o). 
 
 Talking with great earneflnefs about worldly affairs, or with great 
 delight about diverfiens and trifles, betrays a mind overmuch fet upon 
 them : and numbers will reprefent the cafe, as worfe than it is. Nay, 
 our being only in a very pecuhar degree good judges of fuch matters, or 
 of any that are unconnedled with our office, will, unlefs we have fome 
 efpecial call to them, be commonly thought to imply, that we have llu- 
 died and love them beyond what we ought, to the neglect of our proper 
 
 bufincfs. 
 {c) Eph. v. 4. (/) Matt. xii. 36/ 
 
 \g') Rom. XV. 2. (/3) Gal, i. 10. 
 
 (/) iCor. ix, 22. (,{•) Matt. xii. 34. 
 
 \f) Col. iv. 6. (w) 2 Tim. ii. 24. 
 
 («) I Their, ii. 5. {<>) "i- Cor. i. 1 3. 
 
 F3 
 
86 The Archhijhop of Catittrhurfs 
 
 bufincfs. For we are not to expeft very favourable conftrucllons from 
 mankind : yet it greatly imports us to have their good opinion j which 
 we fhall not fecure, unle''s in whatever other lights they may fee us oc- 
 cafionally, the worthy clergyman be the predominant part of our cha- 
 ra61:er. If praflicDi Chriilir^n piety and benevolence and felf-government, 
 with conftant zeal to promote them all upon earth, are not the firil: and 
 chief qualities, v/hich your pariihioncrs and acquaintance will afcribe to 
 you : if they vi'ill fpeak of you, as noted on other accounts, but pafs 
 over thefe articles ; and when afked about them, be at a lofs what to 
 fay, excepting poflibly that they know no harm of you, all is not right : 
 nor can fuch a clergy anfwer the defign of its inftitution any where ; or 
 even maintain its ground in a country of freedom and learning, though 
 a yet worfe may in the midft of llavery and ignorance. 
 
 Adtually fliaring in the gaieties and amv.r'niients of the world will pro- 
 voke cenfure ftill more, than making them favourite fubjecls of difcourfe, 
 I do not fay, that recreations, lawful in themfelves, are unlawful to us : 
 or that thofe v/hich have been formerly prohibited by ecclcfiaftlcal rules, 
 merely as difreputablc, may not ceafe to be fo by change C^cuftom. But 
 flill not all things Innufid ere expedient (p), and cevtriiiily thefe tilings, fur- 
 ther than they are in truth requiiite for health of body, refreihment of 
 mind, or fome really valuable purpofe, are all a mifemployment of our 
 leifure hours, which we ought to let our people a pattern of filling up 
 well. A minifler of God's word, attentive to his duty, will neither have 
 leifure for fuch difTipations, public or domePac, nor liking to them, He 
 will fee, that pleafure, or rather a wretched affecliation of it, is become 
 the idol of mankind ; to which they are facrihcing tlieir fortunes, their 
 families, their healths, their reputations, their regard to God, to their fo- 
 cial duties, to the Hate of their fouls, to their future being. Now what 
 are the clergy to do in this cafe .'' If we but feem to go along with them, 
 who fliall call them back ? For as to the pretence of keeping them 
 within bounds by our prefence, it is vifibly a mere pretence. Or were 
 it not, the older and graver of us would lurely think fuch a fuperinten- 
 dency no very honourable one : andfcM^ of the younger and livelier could 
 be fafely trulted with it. Indeed we none of us know, into what impror 
 pricties of behaviour, at leafb what wrongnefs of difpofition we may be 
 drawn by the evil communications of thefe aficmiblies : whether, if hap- 
 pily they fhould nototherwife corrupt our good manners (^), we may not 
 however grow inwardly fond of them ; come to think our profeflfion a 
 dull one, and the calls of it troublcfome ; throw olfas much of the bur- 
 then as wc can, and perform v ith reluctance and gold formality the re- 
 mainder, which we mud. 
 
 At leafl it will be fufpected, that we cannot greatly difapprove the 
 cuflomsin which we voluntarily join, the perfons with whom we fami- 
 liarly aflbciate, or indeed ai]y thing faid or done where we delight to be : 
 that if we do not go the utmoll lengths, yet we i1iould,-if for fliame we 
 durlt ; for thefe things are our clioice, not the duties of our minillry •, 
 which therefore declaimcrs will fay we arc not fmcere in, or howevei' 
 unfit for. And even they, who plead our exaniplc as a precedent for 
 themfcives, will ufuailv honour us much the lefs for fetting it. 
 
 Stil} 
 (/) 1 Cor. vi. 12. (.;) I Cor, xv. 3^. 
 
fecond Charge to his Clergy. 87 
 
 Still I do not mean, that we fliould be four and morofc : condemn 
 Innocent relaxations, and provoke men to fay, that we rail out of envy 
 at wliat we have abfurdly tied up ourfelves from partaking of: but expreis , 
 our diflike of them as mildly as the cafe will bear; llightwith good hu- 
 mour the indulgences, in which others falfcly place their happinefs •, .and 
 convince them by our experience as well as reafoning, how very com- 
 fortably they may live without them. It is true, paying court to the 
 gay and inconfiderate by imitation of them, may often be the {horter, 
 and fometimes the furer way to their favour. But the favour of the fa- 
 fliionable world is not our aim : if it be, we have chofen our profeihon 
 very unwifely. And though we ihould fueceed thus with fuch perfons 
 in point of interelt, we mult not hope even for their elleem. For they 
 will both think and fpeak with the lowelt contempt of the complying 
 wretch, whom yet for their own convenience or humour they will carefs, 
 and now and then prefer. 
 
 Our predeceflbrs, that their abftaining from indifcreet levities might 
 be notorious, wore conftantly the peculiar habit of their order. And 
 certainly we fliould be more refpedted, if we followed their example in 
 this more univerfally. They complained of no inconveniencies from it : 
 nor did I ever, in a courfe of many years, find any worth naming. In 
 the primitive and perfecuting times indeed Clergymen wore no peculiar 
 drefs : and long after were dillinguilhed only by retaining a greater hm- 
 plicity of garb than others. But gradually fuperiors difcerncd reafons 
 for enjoining a different fort : and furely others may well pay them fo far 
 the obedience promifed to them., as always to ihew by ibme evideiit 
 and proper marks, (for nothing more is expedted) of what clafs of men 
 they are. If you do not, it will be faid, either that you are alhamed of 
 your caufe, or confcious of your unlkilfulnefs to defend it, or that you 
 conceal yourfelves to take occafionally unfit liberties. Indeed fome ex- 
 ternal rellraints of this kind, merely as an admonition againft unfeemly 
 difcourfe and condu^f and company, would, though not prefcribed, be 
 very advifeable for young Clergymen : amongil whom they, who dillike 
 them the moft, might fometimes perceive, that they have the moft need 
 of them. And we that arc older, {hould keep up the cultom for their lakes, 
 though unneceflary for our own. Befides, we may all prevent, by fuch 
 notification of ourfelves, a great deal of unbecoming talk and deportment 
 in others : and fo cfcapeboth the difagreeablenefs of reproving it, and the 
 impropriety of not reproving it. Or if after all it cannot be prevented, 
 they M'-ho are oflended with it, will imm aliately fee in us a refuge from it. 
 
 But then a habit, vifibly a Clergyman's, mufl be fuch in every part as 
 befits a Clergyman : have no look of elfeminacv or love of finery in 
 it (r). For we had better put on the lay drefs intirely, than difgrace the 
 clerical one. And it is doubly contemptible, firft to fhew what a fond- 
 nefs we have for things utterly beneath us, and tiien how poorly we aft 
 sble to indulge it. Therefore let us be uniform ; and as our characlier 
 is a truly venerable one, let us think we do ourfelves honour by wearing 
 the ancient badges of it. I need not add, that our Vv-hole demeanor 
 Ihould be -anfwerable to our cloathing : that foftnefs and delicacy of 
 tnanncr, fleill in the Icience of eating (. ;, .ui4 the pcrfe/tion of liouor^, in 
 
 ihort 
 (r) Uitron, ad Nepotiun, §. g. (j) Ibid. ^, 6. 
 
 ^4 
 
86 ^he AnhbiJ}>op of Canierhurf s 
 
 fhort every approach to luxurious gratification, is ftrangely out of place 
 in one, who hath devoted himfelf to endure hardnejs as a good foldier of Jc- 
 fus Ch'-.Jl (0. 
 
 Still we ought to judge very charitably of thofe, who take greater li- 
 berties, than we dare : never biame them more, feldom fo much as they 
 deferve \ and confine our feverity to our own pra£lice. Only we mull 
 watch with moderate ilriflnefs over our families alfo : not only keeping 
 up the joint and feparate worfliip of God in them, which I hope no Cler- 
 gyman omits, but forming them to every part of piety and virtue and 
 prudence. St. Paid requires, that not only deacons^ but their lu'ives be 
 grave {li) : and that the higher Clergy be fuch, as rule ivcll their oivn 
 }}0iifesy having their children in fuhjeclion luitl: all gravity : for if a man knoia 
 not ho%v to rule his oivn houfe^ how Jhall he take care of the church of God [iv) P 
 Whence we have all promifedat our ordination, to frame and faflnon our 
 families, together with ourfelves, according to the doctrine of Chrf/ly and to 
 make them, uS much as in us lieth, ivholefome examples and patterns to his 
 flock. They are naturally the firfl objects of our care : we have peculiar 
 opportunities of inllrucling and reflraining them. If we neglect them, 
 we Ihall never be thought to have mach concern for others : if we are 
 unfuccefsful with them, we fhall be deemed very unfkilful j and bid to 
 look at home before we reprove the reft of our flock. But exhibiting 
 inftances of goodnefs and happineis, produced under our own roofs by 
 the methods, to which we direc"l thofe around us, muft needs add Angu- 
 lar weight to our exhortations. 
 
 For the importance of the rules hitherto laid down, we have the judg- 
 ment of a molt able andfubtle anddeterminedenemy,theemperor Julian : 
 who defigning to re-eftablilli paganifm, and accounting, as he declares, 
 the ftriclnefs and fandlity, profeiled by Chriftians, to be a principal caufe 
 of the prevalence of their faith, in two of his epiilles gives direftions, 
 undoubtedly copied from the injunelions obferved by the Clergy of thofe 
 days, that the heathen priells be men of ferious tempers and deport- 
 ment i that they neither utter, nor hear, nor read, nor think of any thing 
 licentious or indecent ; that they banifli far from them all offenfive jefts 
 and libertine converfation : be neither expenfive nor fliewifh in their ap- 
 parel ; go to no entertainments but fuch as are made by the worthicil 
 perfons •, frequent no taverns ; appear but feldom in places of concourfe j 
 ■never be feen at the public games and fpeclacles ; and take care, that 
 their wives and children and fervants be pious, as well as themfelves (x). 
 Let not, I entreat you, this apollate put us to fhame. 
 
 But Clergymen, who are ferious in their whole behaviour, and the 
 care of their families alfo, are often too una6live amongft their people: 
 apt to think, that if they perform regularly the ordinary offices of the 
 church, exhort from the pulpit fuch as will come to hear them, and an- 
 i* cr the common occafionai calls of parochial duty, they have done as 
 much as they need or Avell can, and fo turn themfelves to other matters : 
 perhaps never vifit fome of their parilhioners •, and with the reft enter 
 only into the fame fort of talk, that any one elfe would do. Now St. 
 Paul faith, he taught the Ephefians both publithly and from houfe to houfcy 
 
 tififjuig 
 
 (/?) 2 Tim. ii. 3. (u) 1 Tim. iii. 8, 11. (:!.') i Tim. v. 4, 5. 
 
 (a) Ep. 49. ad Jr/ac.p. 430, 431. Fragm. Fp. p. 301—305. 
 
fecond Charge to his Clergy, gn 
 
 '^(filfy'"'K y^p^^^t<^^''ce toivard God, and faith toward our Lcrdjefus Chriji (j); 
 and ccajed not to %varn every one day and night (3). He alfo commands 
 Timothy to preach the luord, and be injlant, in feafon and out of feafon (rt); at 
 itated times and others : not forcing advice upon perfons, when it was 
 likelier to do harm than good : but prudently improving lefs favourable 
 opportunities, if no others offered. Thus unqueitionably fljould we do. 
 And a chief reafon, why we have fo little hold upon our people is, that 
 we converfe with them fo little, as watchmen over their fouls. The 
 pallors of the foreign proteftants outdo us greatly in this refpeft, and are 
 honoured in proportion. The Romlili priefts have their laity under 
 their hands, on one account or another, almoft continually, and acquire 
 by it an abfclute dominion over them. Both tlie old diflenters from our 
 church, and thofe who are now forming new feparations, gain and pre- 
 ferve a furprifmg-inlluence amongil their followers by perfonal religious 
 intercourfe. Why fhould not we learn from them ? At firll fuch appli- 
 cations may by difufe appear ftrange ; and both have their difHculties and 
 their dangers. But the moll apprelienfive of them will be the fafcib 
 from them: and all will improve their talents by pra£lice. On young per- 
 fons you will be able to make good impreflions by difcourfe with theni 
 before confirmation: thefe may be renewed in private exhortat'^ns after- 
 wards to receive the facrament : and the fpiritual acquaintance thus be- 
 gun, may be continued ever after. Other means may be found with grown 
 perfons : on the lirft fettling of a family in your parifh ; on occaiion of 
 any great fickncfs, or affliction, or mercy j on ri^f ny others, if you feek 
 for them, and engage worthy friends to afl-r.. you. Even common con^- 
 verfation may be led very naturally to points of piety and morals ; and 
 numbers be thus induced to re.-tung proper books, to public, to private, 
 to family devotion, to fobriety, jullice, alms-giving and Chriflian love. 
 When once you are well got into the method, you will proceed with eafe 
 and applaufe ; provided your whole characler and conduct be confiftent, 
 elfe you will fall into total difgrace ; and particularly provided you con- 
 vince your parifhioners, that you/'-?/', not their s^ hut the7n{h). 
 
 A due meafure of difmtereiledncfs is one main requifite for the fuccefs 
 of a Clergyinan's labours. You will therefore avoid all mean attentions 
 to fmall matters : never be rigorous in your demands of them ; never 
 engage in ar^y difputes about them, unlefs a part of your income, too 
 large to be given up, depends upon them. In all difputes you will prefer 
 difcreet references to proceedings at law : and when the latter become 
 neceflary, carry them on in the fairell, the leall expenfive, the friendlieft 
 manner. You will be very tender in your demands upon the poor, and 
 very equitable towards the richj though you will confcientioufly pre- 
 ferve all the material rights, with which you are intrufted, for your fuc- 
 ceflbrs. If you find room and reafon to improve youf incom.e^ you will 
 do it within bounds : and prove, that no wrong motive induces you to it, 
 by living with decent frugality, providing for your families with mode- 
 ration, and going as far as ever you are able in a6ls of good-natured, and 
 eipecially of pious, liberality i which are the moll valuaule in themfelves, 
 the moll incumbent on you, and the mole overlooked by others. For 
 
 nothing 
 
 (>•) Acls XX. 20, 21. (z) v.er. 31. (<?) 2 Tim. iv. 2. 
 
 \b) 2 Lor. xii. 14. 
 
p© ^he Archhijhop of Canterbury's 
 
 nothing gives greater or jufler oilence, than to fee a Clergyman intent 
 upon hoarding, or luxurious, or fplendid, inftead of being charitable. 
 
 Few indeed of our order have much to fpare : and many have caufe 
 to wifli for a more plentiful fubfiRence. Yet even thefe, and much 
 more the better preferred, if they are earneft; feekers and importunate 
 folicitors fpr promotion, lower their characters grievoufly : and fuch as 
 ufe indiredl means to obtain it, are often providentially difappointed -, or 
 though they fucceed, always diftionour themfehes, and never do much 
 good to others : whereas the loweft of their brethren will be juflly re- 
 fpedlcd, and may be highly ufeful, if he fubmits contentedly to God's 
 good providence, and labours to live within the compafs of his income : 
 exceeding which, without vifible necefOty, will bring fome imputation 
 even upon him, and defervedly a much heavier on fuch as enjoy an am- 
 pler provifion. 
 
 However inofFcnfive we are, we mufl expe£l to receive, from time to 
 time, injurious and provoking treatment, as the Scripture hath fore- 
 warned us. We fhall hurt both our own caufe and that of religion 
 dreadfully, if we return it : and do honour to both, if we behave under 
 it calmly, iviik fuch meek?iefs of ivifdom (r), as may terd to bring our ad- 
 verfaries over, if not to our fentiments concerning the matter in queftion, 
 whatever it be, yet to a good opinion of our meaning and temper •, or 
 may at leaft, if we fail of luccefs with them, engage more impartial per- 
 fons to countenance and prote£l us. Indeed we ought, if poihblc, to 
 keep not only ourfelves, but others, out of all angry contefts. We fo- 
 lemnly promifed at our ordination, to inmntain and fet foriuards, as much 
 as lleth in uSy qtiietncfsy peace afid love among all Chrijl'ian people^ and efpe- 
 cJally among than that are or Jliall be committed to our charge : and by fo 
 doing we are bound never to raife or foment perfonal, family, parochial, 
 political or ecclefiaftical animofities, but do all in our power to compofc 
 and extinguifli them : nor will any thing conduce more to our credit or 
 to our ufefulnefs. The political party-fpirit is, God be thanked, of late 
 years much abated. Let us guard againll the return of it : Ihew, in 
 word and deed, becoming refpecl, as we have great caufe, to our excel- 
 lent King, and all vrho are put in authority under him : ncr exercife our- 
 felves in matters too high for us (r/), but be quiet and do our own bujinefs (<>)•, 
 Id our moderation^ even where we are concerned to meddle, he known unto 
 all inen {f)y cxcrcifmg it even to thofc who have lealt of it ; and always 
 remember, that neither patriot love to our earthly country, nor loyal 
 attachment to our earthly fpvereign, will be accepted by our heavenly 
 Father, without uniform obedience to the whole of his Gofpel. 
 
 Another point of great importance to Clergymen is, that they be ftu- 
 dious. This will keep your money frojn being fpent unwifely •, and 
 likewife your time from being throwji away hurtfully or unprofitably, or 
 hanging heavy on your hands. It will procure you reverence too, as 
 pcrfons of knowledge : whereas the idle will, even by the ignorant, be 
 thought deficient. And, which is the main thing, this alone will enable 
 you to underlland die bull ncfs of your ftation, and perform it well. But 
 then you muil apply to fuch things chiefly, as will ht you mofl to anfwer 
 
 the 
 
 {c) J.imes iii. 13. (d) Tful. cxixi. 2. (A i Thcff. iv. u, 
 
 t/-)"Phil..iv.4. 
 
feccncl Charge to his Clergy. pi 
 
 the great end of your employment ; and deierm'we with St. Paul to htioia 
 nothings comparatively fpeaking, amongjl your people, fave Chr'ijl Jefus 
 and him cnicijied {g). The concern of a parifh minider is, to make the 
 lov/eft of his congregation apprehend the doc!;l:rine of falvation by repen- 
 tance, faith and obedience ; and to labour, that when they know the 
 way of life, they may walk in it. If he doth not theft/ things for them, 
 he doth nothing : and it requires much confideration to find out the pre- 
 fer methods of doing them, and much pains and patience to try one 
 af'-.er another. Smooth difcourfes, compofed partly in fine words whicli 
 they do not underftand, partly in flowing fcntences which they cannot 
 follow to the twCi •, containirxg little that awakens their drowfy attention, 
 little that inforces on them plainly and home what they mull do to be 
 faved ; leave them as ignorant and uninformed as ever, and only lull 
 them into a fatal fecurity. Therefore bring yourfelves down to their 
 level ; for what fuits the meanefb Chrillian will fuit thehigheft : examine 
 if they take in what you lay, and change the form of it till they do. 
 This 1 recommend for your fi.rft itudy : and be afl'ured you will improve 
 yourfelves bv it no lefs tlian your hearers. But lb far as you have op- 
 portunity ccnfiilently with this, apply to any part of Science, to every 
 part you can, that is connected with your profefHon : only learn, by 
 weighing carefully the judgments and reafonings of others, to think mo- 
 dellly of youiielves ; avoid, in the outfet of your inquiries more efpecial- 
 ly, drawing hafly conclufions : be at leall as much on your guard againJt 
 fondnefs of new opinions, as prepoflelhon lor eftabliflied dotflrines : and 
 beware of being milled, either by the politivenefs of vehement writers, or 
 the falfe colours of artful ones. 
 
 You will doubtlefs cujtivatc peculiarly thofe branches of knowledge^ 
 which the circumfiances of the times, or of your parilhes, peculiarly point 
 out to you. Cod hath permitted us, for our fins, to be attacked in a re- 
 markable degree, by infidels on one hand, and by maintainers of innu- 
 merable flrange notions on the other. And we have need, that everj 
 one, v/ho is able to qualify liimfelf well, fliould aflift in defending his part 
 of the common caufe. For there are too many unanfwered books abroad 
 in the world, and more appearing daily, written againll chrillianity and. 
 morals and the doclrines of our church. Nor have we of tlie Clergy, for 
 fome time paft, born fo large a lliare, comparatively with perfons of 
 other communions, in vindicating what we teach, as might be expedled 
 from us. I hope you are not often obliged, in this Dioccfe, to en- 
 counter unbelievers from the pulpit : and you M'ill certaiidy not chufe to 
 alarm your people, by refuting, in form, objeciioiis to which they arc 
 flrangers ; though it may be ufefwi to obviate them briefly, and if puifiblc 
 without naming them. But as, probably enough, fome of you will at 
 one time or another in company meet with fuch perfons, or hear of tlieir 
 talk, I would give you a few directions in relation to them. 
 
 If any of them are virtuous in their conduct, and backv/ard to offend 
 in difcourfe, they fliould not be unfeafonably provoked, but treated 
 with refpecft. It any of them build their unbelief on fcrious argument, 
 which plainly very feAv do, they fliould be dire<tled to the books or the 
 Jcajrncd men, that are belt littcd to anl\\ er them : and the Ifis able fliould 
 
 prepare 
 Ci) iCor. ii. ,. 
 
^2 ^he A^'chhiJIiOp of Caiiterhurfs 
 
 prepare for combat with them, but not engp.ge too far in it prematurely. 
 If they cannot at prefent be convinced of the falfehood of their tenets, 
 they fliould be {hewn however, in a gentle manner, the pernicious efFedls 
 of promulging them. But if they will obftinately perfift to facrifice 
 every thing valuable afnongft men to their own vices,.er their own vanity, 
 we muft openly withftand them, and warn others againft them. Yet even 
 this ought to be done without pafTion or bitterncfs, otherwife all the 
 blame will be laid on us : efpecially wii-hout perfonal incivilities, even to 
 the word of them, elfe they will become ftill worfe than they were. Dut 
 then we muft never affift the very beft of them in gaining influence and 
 growing dangerous ; nor bring our own fmcerity into queftion by inti- 
 macies with them, which they will ufually reprefent, and fometimes be- 
 lieve to proceed from our inwardly thinking as they do. Much lefs 
 fhould we ever condefcend to the fiioclcing meannefs of paying court 
 for private ends, either to them, or to wicked wretches of any kind, 
 though not infidels ; but conne6t ourfelvf s with worthy perfons -, engage 
 their fupport, and excite their endeavours to reprefs profanenefs and 
 immorality. 
 
 It is peculiarly unhappy, that while we are employed on one fide in 
 defending the Gofpel, we are accufed on another of corrupting it. I have 
 rot now in ray view either the Church of Rome^ or the Proteftants who 
 broke off from us a century ago. The methods of dealing with both 
 have been long fince prefcribed, and I repeat them not : but intreat your 
 attention to the movements of each, efpecially the former, if you have 
 any of them in your pariihes. But I mean to fpeak of perfons rifen up 
 in our own times, and profefTmg the ftricleft piety : who vehementlv 
 charge us with departing from the doilrines :«.r.d flighting the precepts 
 of our Religion : but have indeed themfelves advanced unjuftifiable 
 notions, as necelTary truths ; giving good people groundlefs fears, and 
 bad ones groundlefs hopes ; difturbed the underftandings of fome, im- 
 paired the circumftances of others ; prejudiced multitudes againft their 
 proper minifters, and prevented their edification by them ; produced firft 
 diforders in our churches, then partial or total feparations from them \ 
 and fet up unauthorized teachers in their aflemblies. Where thefe irre- 
 gularities will end, God only knows : but it behoves us to be very care- 
 ful, that they make no progrefs through our fault. 
 
 Now it v/ould not only be injurious, but profane, to brand, with an 
 opprobrious name, Chriitians remarkably ferious, merely for being fuch ; 
 and equally imprudent to difclaim them as not belonging to us, to let 
 a feet gain the credit of them, and labour to drive them into it. Surely 
 we fhould take, even were they wavering, or actually gone from us, the 
 moft refpeclful and perfuafive means of recalling fuch, and alTixing them 
 with us. Nay, fuppofing any perfons irrecoverably gone, we fliould not 
 be hafty to condemn, even in our thoughts, either them or their party, 
 us enthufiafts or hypocrites : whatfocver they are, it viahcth no innttfr to 
 lis (h). And much lefs ought we to fay of either worfe than Vv'e are fure 
 they deferve. When w# are undoubtedly vv^cll informed of any extra- 
 vagant things, which they have aiTertcd or done, it may be ufeful to 
 fp-ak Itrongly of them: but not with anger and exaggeration j which 
 I will 
 
 (A) Gal. ii. 6. 
 
ft'cond Charge to his Clergy, ffi 
 
 will only give them a handle to cenfure our uncharitablenefs, and confute 
 us : but with deep concern, that when fo few perfons exprefs any zeal 
 for the Gofpel, fo many of thofe, who do, run into extremes, that hurt 
 its interefts. Nor will ridicule become our charatSier, or feive our 
 caufe better than inveftive. It may pleafe thofe very highly, who arc 
 in no danger of being profelyted by them. But what ihall we get by 
 that ? Perfons negligent of religion will at the fame time be confirmed 
 in their negligence : and think, that all they need to avoid is being righ- 
 teous overmuch (/)• Tender minds will be grieved and wounded by fuch 
 ill-placed levity : and crafty declaimers will rail at us with fuccefs, as 
 fcoffers (;^), decrying the power of godlinefs (/). But if we let fall any lii>hc 
 expreffions, that can be wrefled into a feeming difrefpe^l to any fcrip- 
 ture doctrine or phrafe, we fliall give our adverfaries unfpeakable ad- 
 vantages : and tliey have Ihewn, tiiat they will ufe them without mercy 
 or equitv. Therefore we muft guard every word, that we utter, againit 
 mifreprefentations ; be fure to exprefs, in public and private, our firm 
 belief of whatever e\^angelical truths border upon their miflakes : and 
 certainly be as vigilant over our behaviour, as our teaching : encourage 
 no violence, no r. Henefs towai'ds them ; but recommend ourfelves to 
 them, by our mildne'.s, our ferioufnefs, our diligence: honour thofe, who 
 are truly devout and virtuous amongft them, much more on that account, 
 than we blame them for being injudicious, and hard to pleafe^ and be 
 full as ready to acknowledge the good they have done, as to complain 
 of the harm : yet beware,'and counfel others to beware, of being drawn» 
 by efteem of their piety, into relilhing their fmgularities, and patronizing 
 their fchifm. 
 
 Acting thus, we fnall not only cut cjf occafion fro--n thcfenvho deftre occa-^ 
 /ton {tn) to fpeak evil of us, and be able to remomlrate with authority and 
 effect againll their cxcelTes and wildnelTes ; but, which is the chief pointy 
 v/e fliall become better minifters of Chrift for their harfli treatment of 
 us. And we fhould always labour, tliat every thing may have this in- 
 fluence upon us : think with ourfelves, if others go too far, whe- 
 ther we do not fall fliort j alk our confciences, whether we really do all 
 tliat is in our power to reform and improve our people ; whether the 
 fmail fuccefs of our endeavours be, in truth, as it ought, a heavy grief to 
 us ; whether we have carefully fearched out, and try inceflantly to over- 
 come the difficulties that lie in our way to making them better. Thefc 
 things, if we are in earneft, we fliall chiefly have at heart : and if we 
 are not in earneH, lue are of all men the moft guilty, and the mofl inifcr- 
 able («). 
 
 In giving you my advice thus largely and freely on thefe feveral 
 heads, I no more fuppofe you culpable in relation to any of them, than 
 you do your parilhicners, when you exhort them to any particular duties, 
 or warn them agalnft particular fins. On the contrary, to ufe the 
 apoflle's wonls, / am perfuaded of you, brethren^ that ys are full of good fiefs y 
 replenifloed ivith all hioiuledge, able a!fo to adtnotrflj ore another. Neverthc'^ 
 lefs, if I may prefume to adopt, with due abatements, the fubfequent 
 words alfo, / kaije ipok-cn fcmeuihat boldly unto you in part, as putting you in 
 
 mind^ 
 
 (/) Eccl.vii. i6. (/•; 2 Pet. iii. 3. (/) 2 Tim. ii. 15. 
 
 (w) a Cor, xj. 12. («) I Cor. XV, 19-. 
 
fi4 ^^^ Archkip^op of Canterhurf s fecond Charge to his Clergy, 
 
 tnindy hecaufe of the grace ivhich is given me of God^ that I fhould be the 
 minifier of ffus Chrijl to you (o), as you arc to your refpe£live congre- 
 gations. And let us all pray for ourfelves and each other daily, that we 
 may fo feed the foch of God ivhich is among us, and be enfninples to ity that 
 ivhen the chief fliepherd fmll appear^ ive may receive a crown of g/ory^ that 
 fadtih not aiuay (/>). 
 
 (<r) Rom, XV. 14, 15, 16. {/) 1 Pet. V. 2, 3,4. 
 
 A e H A R G E 
 
CHARGE 
 
 DELIVERED TO THE 
 
 CLERGY of the Diocese 
 
 OF 
 
 CANTERBURY, 
 
 In the Year 1766. 
 
 Reverend Brethren, 
 
 HAVING diftributed amongft you, above three years ago, 
 when ficknefs prevented me from vlfiting you in perfon, a print- 
 ed difcourfe, in which I exhorted you, as St. Paul did Timothy, to 
 take heed unto ycurfelves j I proceed now to add, as he did, and to your 
 doctrine [a). 
 
 To inl'l:ru£V perfons In reHgion is the leading part of a Clergyman** 
 duty. And though he will do it in a very ufeful degree by the example 
 of a Chriftfan behaviour on all occafions ; yet he will do it more efpe- 
 cially in the peculiar difcharge of his office. When he is only to ufe 
 the forms prefcribed him, he may, by uiing them with due reverence and 
 propriety, greatly promote both kixowledge and pious difpofitions in his 
 
 hearers. 
 
 {a) I Tim. iv. 16, 
 
9^ The Archbijhop of Cantcrhurfs 
 
 hearers. Therefore we ought to watch diligently over ourfelves In this 
 refpedl: : and then it will be eafier to convince our people, that they may 
 and fliould learn a great deal from the exhortations, the prayers, the 
 praifes, the portions of fcripture, of which our liturgy confifts ; that 
 therefore, even when there is no other fervice, they fliould come to church 
 for the fake of thefe far more conltantly, and attend to them far more 
 carefully than the generality of them do ; Indeed fliould have them in 
 much higher efteem., than the mere products of our private thoughts. 
 
 But I fhall confine myfelf to the infbru6lions which you give of your 
 own ; fpeaking of them chiefly with a view of fuggefting fuch advice to 
 the youligcr part of you, as I hope the elder will approve, and enforce. 
 
 And here I muft begin with repeating, what I need not enlarge upon, 
 for I have done it already, that the foundation of every thing in our pro- 
 feffion is true piety within our breafts, prompting us to excite it in 
 others. Even heathens made it a rule, that an orator, if he would per- 
 fiiade, muft be a good man : much more muft a preacher. When a bad 
 one utters divine truths, we fliut our ears, we feel indignation. Form 
 yourfelves therefore thoroughly, by devout meditations and fervent prayer, 
 to ferioufnefs of heart, and zeal for the eternal welfare of fouls : for then 
 every thing elfe, that you are to do, will follow of courfe. 
 
 "You will earneftiy labour to complete yourfelves in all proper know- 
 ledge : not merely the Introdutlory kinds, which unhappily are often 
 aknoft the only ones, taught the candidates for holy orders •, but thofe 
 chiefly which have a clofer connection with your work. And though, 
 amongft thefe, the fcience of morals and natural religion Is highly to be 
 valued, yet the doctrines and precepts of the gofpel require your princi- 
 pal regard beyond all comparifon. It is of the gofpel, that you are mi- 
 nlfters : all other learning will leave you eflentially unqualified •, and this 
 alone comprehends every thing, that is neceflary. Without It you will 
 never approve yourfelves to Godj as workmen that need not to be afhamed (3), 
 nor }7iake your hearers luife unto falvation (r). Therefore you muft dili- 
 gently perufe the holy fcriptures, and as much as you can of them in the 
 original ; thut^ as the office of ordination exprelles it, by dally reading and 
 Hveighlng of them ye may ivax r'iper a?idfronger in your mhufry. And you 
 muft not grudge the expence, which may furely be well fpared in fomc 
 other things, of procuring, according to your abilities, the affiftance, 
 both of fuch commentators, as will beft ftiew you the true fenfe of holy 
 writ ; and of fuch alfo, as will beft direct you how to draw from It need- 
 ful inftrudlions. General fyftems of theology and particular treatifes on 
 points of moment, will enlarge your ftock of matter : and the moll noted 
 fermons will be patterns to you of compofition. 
 
 For I fuppofe the difcouries, even of thofe who have the loweft quali- 
 fications, to be, In a great meafure at leall, of their own compofition. 
 Eife they will feldom either fufficiently fult the congregation to which 
 they are delivered, or be delivered in the manner which they ought. Be- 
 fides, if perfons decline taking the trouble, they will probably alio decline 
 that of fitting themfelvcs in otlier ways for parochial ufefulnefs, and 
 throw av/ay their time unwifely. If not worie. That will foon be ob- 
 fevved to tlieir difadvantage \ and if once It be fufpe£led, that through 
 
 inca- 
 {b) 2 Tim. ii. 15. (f) 2 Tim. iii. 15,. 
 
third Charge to his Clergy, 97 
 
 incapacity or idlenefs they fleal what they preach, they will have fmall 
 influence, if any. 1 do not mean, that no ufe oaght to be made of the 
 labours of others : for indeed I have made no little ufe of them in what I 
 am faying, and about to fay. I would have young Clergymen, efpeciallj', 
 make very great ufe of the works of able divines: not inconfiderately 
 and fervilely tranfcribe them; but ftudy, digell, contraft, amplify, vary, 
 adapt to their purpofe, improve if poiTible, what they find in them. For 
 thus it will fairly become their own ; mix naturally with what proceeds 
 altogether from thcmfelves ; and prefcrve their youthful produ61ions from 
 the imputation of being empty and jejune. In the choice of fuch au- 
 thors you will confider religious and judicious friends, always joining 
 your own experience. Thofe writers, whom you find the moft effedlual 
 to enlighten your underftandings, convince you of your faults, animate 
 you to good rcfolutions, and guide and fupport you in the execution of 
 them, will befl help you to produce the fame effect on others. Thefe 
 therefore imitate: but with judgment. If, amidil their excellencies, you 
 obferve miftakes, dcfe6ts, redundancies, flights indifcreetly high, defpica- 
 bly familiar condefcenfions, fallies over-vehement ; beware of adopting 
 any of them. And remember too that a very clofe imitation, of fmgu- 
 larities above all, will both betray you, and be difguftful. 
 
 When you go about to prepare an inftruiflion for your people, firft 
 confider carefully of a proper fubjefl and text : begging God to direft 
 your choice, and difpofe you to treat them in a proper way. Chufing a 
 text, without need, that will furprife, or a feeming barren one,'^ to fhew 
 what your art can extract from it, will appear ingenious perhaps tofome, 
 but vanity to inoft with good reafon. Chufmg one, that requires much 
 accommodating to your purpofe, is but mifpending pains and time : and 
 f© is labouring to clear up a very obfcure one, unlefc it be of great im- 
 portance. And giving a new tranflation or fenfe of a text, unlefs the 
 prefent hath confiderable inconveniences, will only puzzle your audi- 
 ence, and tempt them to doubt, whether they underltand the reft of their 
 bible. Such a text is moft convenient, as will branch, out of itfelfinto 
 the main parts of your difcourfe : but at leaft you (hould make it appear 
 to be the ground-work of your difcourfe, and not an after-thought. 
 
 Plan your method in the beginning of your compofition ; but change 
 it afterwards, if you fee caufe. Never ^run the matter of one head into 
 another, nor digrefs to any thing foreign: for every fubjeft, well confi- 
 dered, will afford you enough. It is ufuaily beft to propofe your gene- 
 ral heads together, before you proceed upon them fcparately, and to give 
 notice when you come to each. Subdiviiions alfo afiift the memory of 
 the hearer, if they are not too many : and pafling from a former head to 
 the next by an eafy tranfition, is graceful. But a difpofition may be very 
 orderly, without mentioning in form the fcveral members, of which it 
 confifts: and fometimcs that formality prevents a difcourfe from flowing 
 with freedom and fpirit. After the explanatory part, proofs from reafon 
 and fcripture take the next place : then inferences, if any ufeful ones fol- 
 low peculiarly from what hath preceded ; and laftly exhortations to fuit- 
 able practice, which can hardly ever be omitted, and ought to be fuch as 
 may leave a durable impre/Iion. The length of ferraons, though it 
 (hould always be moderate, may be very different at different time?. 
 Vol. VI. G Only 
 
98 *TJ}i Archbijhop of Canterbury's 
 
 Only give no room to think, that in a fhort one you have faid but little 5 
 or in a long one have either faid any thing which was not pertinent, or 
 dwelt upon any thing beyond what w.is needful. 
 
 An indiipenlable point throughout is to preferve attention : for if that 
 be not paid, all your labour is lufl. And perfonsare fnigularly apt to be 
 inattentive to preachers. Our (ubjecTs are, and ought to be, the molt 
 common and trite of any. And hence, unlefs we ufe a little honefl: art 
 to prevent it, our people will think, will many of them find indeed, that 
 they know beforehand moft of what we fliall deliver to them, and fo will 
 foon grow weary of minding us. Coming to church, the bulk of man- 
 kind, even ftill, confider as a duty : but hearing as they ought, they partly 
 negle61, and partly experience to be difficult. Therefore we mufl not 
 only admoniCi, but afnft them. • For this end v/e mult fliew them from 
 firfi: to laft, that we are not merely faying good things in their prefence, 
 but directing what we fay to them perfonally, as a matter which concerns 
 them beyond expreflion. Moxo. general difcourfes they often want fkill 
 to take home to themfelves ; and oftener yet inclination : fo they lit all 
 the while flupidly regardlefs of what is delivered. Therefore we muft 
 intered them in it, by calling upun them to obferve, by alking theni 
 queltions to anfwer filently in their own minds, by eVv;ry prudent incite- 
 ment to follow lis clofely. But then we muft make them underfland, 
 that in preaching againit fin we never preach againft fuch or fuch a ilu- 
 ner ; but mean to amend and improve all, who want it : wilhing every 
 one to apply as much as poflible of what he hears to his own benefit, but 
 nothing to the reproach of his neighbour. 
 
 Still you will prefs them in vain to pay attention, vinlefs you win thetn 
 to it by what you have to fay. And one principal contrivance for that 
 purpofe is to make your fermons extremely clear. Terms and phrafes 
 may be familiar to you, which are quite unintelligible to them : and I 
 fear this happens much oftener, than we fufpe^t. Therefore guard againft 
 it. Your expreifions may be very common, without being low : yet 
 employ the loweft, provided they are not ridiculous, rather than not be 
 underftood. Let your fentences, and the parts of them, be fliort, where 
 you can. And place your words fo, cfpecially in the longer, that your 
 meaning may be evident all the way. For if they take it not immedi- 
 ately, they have no time to confider of it, as they might in reading a 
 book: and if they are perplexed in the beginning of a period, they will 
 never attempt going on with you to the end : but give up the whole, a* 
 out of their reach. Avoid rulticity and grolTnefs in your ftile : yet be 
 not too fond of fmooth and foft and flowing language ; but lludy to be 
 nervous and exprelfive ; and bear the cenfure of being unpolidied, rather 
 than uninfluencing. Never multiply arguments beyond neceifity ; for 
 they will only tire: abftain from weak ones; for they will difcredit the 
 itrong. Employ no arguments to prove things, which need not be 
 proved : for you will only make them doubtful. Employ no long or fub- 
 tle arguments to prove any thing: but reft your afTertions on the di(n:ates 
 of plain good fenfe. Never exprefs yourfelves on any point, as having 
 dominion over the faith (a) of your hearers; but lay before them the belt 
 evideflcc, of which they are capable. In matters too hit;h for them, let 
 
 them 
 
 (</) 2 Cor. i, 24, 
 
third Charge to his Clergy, 99 
 
 tiicm know, in a modeft manner, that you fpeak the fcntiments of the 
 more learned, in which providence hath by their Itation direfted them to 
 acquiefce : in others, realbn more at large, in the fpirit of St. Paul, whea 
 he told the Corinthians, I fpeak as to 'wife men: judge ye what I fay {e). 
 
 You might perhaps give more entertainment, and procure more ap- 
 plaufe, by difregarding fome of thefc directions. But your buhnefs is, not 
 to pleafe or be admired, but to do good: to make men think not of youc -^-iS 
 abilities, attainment?, or eloquence, but of the (fate of their own fouls; "^ 
 and to fix them in the belief and praiflice of what will render them happy 
 now and to eternity. For this purpofe (obferve further) it will by no 
 means fuffice to teach them outward regularity and decency; and let 
 them fancy they have religion enough, when they come to church pretty 
 conftantly, and live as well as their neighbours: though, in fome re- 
 fpefts, ill, and, fcarce in any, well from a principle of confcience. Or 
 be they from a fenfe of duiy ever fo honcft, anti fober, and chafte, and 
 beneficent ; another indifpenfable part of morals is the difcipline of the 
 inward man. And affedionate piety is full as necelTary, as morals caa 
 be: and gofpel piety no lefs than natural. 
 
 Here then lay your foundation: and iet before your people the lament- 
 able coudiiion of fallen man, the numerous asffual fins, by which they 
 have made it worfe, the redemption wrought out for them by Jefus 
 Chrift, the nature and importance of true faith in him, their abfolute 
 need of the grace of the divine Spirit in order to obey his precepts. This 
 will be addrefling yourfelves to them as Chriflian minifters ought to 
 Chriffian hearers. The holy Scriptures will furnifh you with matter 
 for it abundantly. Short and plain reafonings, founded on their autho- 
 rity, will dart convicftion into every mind: whereas if your doff rine and 
 your fpeech be not that of their bibles; if you contradidl, or cxplaia 
 away, or pafs over in filcnce, any thing taught there, they who are bell 
 contented with you, will learn little from you; and others will be of- 
 fended, and quit you when they can. We have in fa(ft loft many of our 
 people to feclaries by not preaching in a manner fufficiently evangelical; 
 and fliall neither recover them from the extravagancies, into which they 
 have run, nor keep more from going over to them, bur by returning to 
 the right way: declaring all the connfnl of God (/); and that principally, 
 not in the words, -which mans luifdom teacheth, but which the Holy Ghojl 
 teacheth [g). 
 
 Yet the obfcurer of fcriptural paiTages we fliall do well to omit : or, 
 if there be need, illuflrate them, as far as we can, briefly: not to aim ac 
 minute explanations of myfteries ; biit urge the belief of them from de- 
 cifive paflages of God's word, quoted according to its real import, and 
 leave them as that hath left them. For by attempting to throw in more 
 light, than our prefent flare admits, yon will only dazzle and blind thofe, 
 who faw before as through a glafs darkly [h). 
 
 Ton are debtors indeed both to the -wife and to the unwife (/). But re- 
 member, the ignorant are by far the greateft number: and unneceffary 
 knowledge, if you could communicate it to them, is of fmall ufe. But you 
 will never be able to enlarge on abflrufe and difficult points to the edi- 
 
 G 2 iicatioa 
 
 (<>) 1 Cor. X. 15. (/) Acls XX. 27. {g) i Cor. ii. 13. 
 {h) I Cor. xiii, 12. (r) Rom. i. 14, , 
 
I do The Archhijhop of Canterbury's 
 
 fication of the generality : whereas you may dwell on the plaineft to the 
 •fatisfaflion and improvement of the moft learned. It is true, declini'ng 
 to fhew reading or acutenefs may be to fome a painful felf-denial: but 
 able judges will eafily perceive, both that you could fhew them, and why 
 you do not. Therefore enter but little, if at all, into matters about 
 which your he;»rers are not likely to err, at leafl: dangeroully. Yet 
 fuffer not either the evidence or the fundamentals of Chriftianity, or the 
 honour of the Proteft.int religion, or of the eftablifhed church, to want a 
 due fupport, when you are any way called to the defence of them. At 
 fuch times demonftrate your zeal ; but be fure to do it with Chrifliaii 
 temper ; in meeknefs injlru^ing thofe that oppofe them/elves {k) : at others, 
 avoid a controverfial manner, and confine yourfelves to brief inftruftions 
 on thefe heads. 
 
 It may poffibly fomctimes be necefTary in our fermons to vindicate 
 our rights, and magnify our office {!). But this muft be done very fparingly 
 and cautiouny; fo as to cut off all pretence, that we take the overfight of 
 God's fioch^ thhcv for filthy lucre, or from a defireof being lords over his he- 
 ritage (;«). We mufl never fet up an undue, never a fufpicious claim : 
 but confefs, that the trecfure of the Gofpel is committed to us entirely 
 for the fake of others, not our own; and that lue have it in earthen vef- 
 fels {n) ; are liable to continual imperfeftions and frailties. Such humi- 
 lity is no lefs our wifdom, than our duty. For that Clergyman will al- 
 ways acquire the greateif refpedl, who Ihews the moil care to deferve it, 
 and the leafl: eagcrnefs to demand it. 
 
 Every part o\ your difcourfes mufl: preferve the gravity and the ear- 
 neflnefs, which is infeparable from fubjeds of a religious nature. If you 
 can fpeak of thefe lightly and negligently, your auditors will fufpedl you 
 have little concern about them ; they of courfe will have lefs in hearing 
 you: their thoughts will wander to the ends of the earth, or their atten- 
 tion to every thing be buried in fleep. But though languid in no part, 
 you will however be comparatively cool in expofitions of Scripture, in 
 doflrinal, in cafuiflical points, referving your chief warmth for the great 
 articles of Chriltinn practice. There your very utmofl endeavours will 
 be needful to produce in your people a due fenle ot guilt and unworthi- 
 nefs, fervent defires of pardon, love to him who hath loved them, refig- 
 nation to God's pieafure, firm purpofes of obeying his laws; to caution 
 them effeclually againli: profaneneis, lukewarmnefs, formality, refent- 
 ment, hardheartcdnefs, uniuftloveof gain, fondnets of unlawful indul- 
 gences ; to infpire them with good will towards all men, with propor- 
 tionably kind regards to ihofe who ftand nearer relations to them, di- 
 ligence to be ufeful in their feveral Nations, reafonable indifference to- 
 wards the things of this life, pious longings for a better. Their degree 
 of knowledge, lank and circumfianccs of life, their prevailing notions and 
 cu floras, will afiord you much lurther employment, to make your fer- 
 mons local, if I may fo exprefs it ; calculated to promote the virtues 
 which they are chieiiy called to exercife, and guard againft the fins, of 
 which they are chiefly in danger. For what perfeftly fuits one congre- 
 gation may be extremely foreign from the exigences of another. And 
 
 fur- 
 
 {k) 2 Tim. ii. 29. (/) Rom. xi. 13* (»;) 1 Pet. v. 2, 3. 
 («) 2 Cor. iv. 7. 
 
third Charge to Ms Clergy, lot 
 
 further fllll you mufl: not only urge them to do their duty, but to ufe the 
 means of doing it; which mutt be pointed out to them : avoiding temp- 
 tations, keeping clear of bad company, contracting friendfliips with feri- 
 ous and prudent perfons, employing themfelves in proper bufinefs, read- 
 ing good books, forming pious, yei prudent, refolutions, and begging, 
 in private prayer, grace to help in time of need (5) : not Oriftly confining 
 their devotions to any forms, though forms are very ufeful, but varying 
 them according to their fpiritual condition. Thefe are the things, oa 
 which you mutt infift with your whole force : not as pleafing7nen, but Cod, 
 tvhich trieth our hearts (p). 
 
 Yet, while you take without referve all requifite freedom, you mutt: 
 alfo take care not to provoke, inftead of reforming them ; but ftiew, that 
 you fincerely wifli well to them; and think as Weil of them as you can: 
 you mutt praife them when you have opportunity ; give them cautions 
 oftener than reproofs, and never reprove harfiily ; but exprefs a fatherly 
 concern, rather than anger, at their faults. Reprefent no fault as worfe 
 than it is: and carry no injunction to any extravagant height. If you 
 do, they will either think you unreafonable, or themfelves incapable of 
 becoming good; or will run into fome abfurdity by attempting it. And 
 for their enco\iragement, along with the duties, lay before them, in a 
 ftrong light, the comforts alfo, prefent and future, of religion. 
 
 It is but too poflible, that fometimes you mutt excite your people to 
 virtues, in which you are, more or lefs, deficient yourfelves. For it 
 would be heinous unfaithfulnefs to omit or explain away nccefTary pre- 
 cepts becaufe you are imperfeft in the praftice of them. And lament- 
 able is our cafe, if there be any Chrittian obligation, on which we dare 
 not for fhame fpeak freely : ye ttill worfe, if we h.irden our confciences, 
 till we venture boldly to enjoin what we habitually tranfgrefs. For in 
 that cafe, not only our credit will be utterly lott, but our amendment 
 almoft abfolutely hopelefs. Therefore correft your own hearts and lives 
 in the firft place by the difcourfes which youcompofe: become in all 
 points good men ; and then you may feurlefsly fpeak on all points like 
 fuch. 
 
 Yet even good men mutt obferve a difference. Thofe of lefs know- 
 ledge mutt exprefs themfelves with lefs pofitivenefs, thofe of lefs gravity 
 and difcretion with lefs authority and ftriftnefs, than their betters. And 
 every one fhould confider, what his age and ttanding, reputation for 
 learning, prudence and piety, will fupport him in faying; that he may 
 not take more upon him, than will be allov.'ed him. Yet all mutt affi- 
 duoufly take pains to acquire, and preferve, fuch efteem, that they may 
 fay with propriety whatever their funCtion requires. For how unhappy 
 would it be to difqualify yourfelves from ufefulnefs by levity or indif- 
 cretion ! 
 
 But even the beft qualified to exhort mutt keep within due bounds; 
 Convince the judgment before they attempt to warm the paffions ; rife 
 gradually into what deferves the name of vehemence; and be fu re nei- 
 ther to rife any higher, nor continue in that ttrain any longer, than they 
 are likely to carry their auditors along with them. For if they are cgld, 
 while the preacher is pathetic, the imprefTion made upon them will be 
 
 very 
 {0} Heb. iv. 16. (/) 1 ThefT. ii. 4. 
 
 G3 
 
1C2 The Jrehhijhop of Canterbury* s 
 
 ^ery different from what he wi(hes. And our nation is more difpofed, 
 than moft others, to approve a temperate manner of fpeaicing. Every 
 thing, which can be called oratory, is apt to be deemed affectation : and 
 Jf it goes a great length, raifes contempt and ridicule. But were the 
 mofl: ferious emotions to be raifed by mere mechanical vehemence, they 
 ■would be unfairly raifed : and what is beyond nature will ufually foon 
 fubfide; perhaps with fcorn, upon reflexion, of what was admired when 
 heard. Or fuppofing fuch admiration to continue, bad effe£^s may as 
 poffibly follow as good : whereas warmth of affecftion, excited to a proper 
 degree by the rational enforcement of folid arguments, promifes to be 
 durable, and will never do harm. The faculty of moving hearers thus, 
 is a mofl valuable blefTing. And fuch, as have but little of it, may con- 
 fiderably improve it, by labouring to affe<fi: themfelves deeply with what 
 they would fay: and thinking, what methods of faying it will be moll 
 perfuafive. But they mufl not attempt to force an unwilling genius too 
 far. If they do, what it produces will be fo ungraceful and unfuccefsful, 
 that they had much better content themfelves to do as well as they can 
 in their own way. 
 
 Your delivery mufl in the firfl place be fuch, that you can be heard ; 
 el fe you preach in vain: befides that fpeaking too low argues indolence 
 and indifference ; whereas an audible exertion is a mark, of earneftnefs : 
 and the common people are peculiarly pleafed, when their minifter ap- 
 pears to take pains about them. But then you muil neither be precipi- 
 tately quick, (for if your words be undcrllood, your meaning will not) 
 nor tedioufly flow ; nor fink any one part of your fentence under its pro- 
 per level, efpecially the concluding part. DiflincJJlnefs will do much to 
 fupply want of flrength in fpeaking ; which however it is very material 
 that you fhould try to remedy gradually, as many have done, by a pru- 
 dent exercife of your voice. Yet flraining beyond your due pitch will 
 oive your hearers pain, make you in fome degree inarticulate, and pro- 
 duce a finging fort of cadence and tone. This lad indeed hath been 
 fometimes known to pleafe weak perfons: but it cannot poliibly make 
 them cither wifer or better : and it offends the judicious extremely. 
 jMany learn in their childhood a provincial diale(ft ; which they cannot 
 3ay afide eafily ; and yet fhould endeavour it, efpecially if they fettle in a 
 different part of the nation. Some acquire uncouth accents one knows 
 Dot how : fome bring them from the fchool or the college : and now and 
 then one feems to hear a theatrical pronounciation ; which hath been 
 condemned even by heathen writers upon oratory ; and is the very 
 word, that a Chriftian orator can adopt. It reminds his hearers, greatly 
 to his difcredit, where he mull probably have learnt it: he will alfo ap- 
 pear by means of it to be only afling a part, and be regarded accordingly. 
 Indeed all remarkable imitation, in delivery as well as compofition, 
 thotgho*" a perfonin your own profeffion, and one juflly admired, will be 
 did'.ked. You will never attain to an advantageous refemblance of hit 
 manner: but, by a miilaken or overdone mimicry, turn what perhaps 
 may be giaceful in iheqiiginal, into oddnefs. Oi- could you avoid that, 
 you would leffen your weight and influence: wlilch mufl: arife from 
 fpeaking in your own charadier, not perfonating another. Every man's 
 voice and utterance, as well as his face, belongs to himlclf alone j and it 
 ' is 
 
third Charge to' hh Clergy. 10^' 
 
 is vain to think either of looking or talking like fnch or fuch a one. 
 Therefore preferve what is native to you : free it from adventitious 
 faults: improve it, if you can : but rememberj that you may deprave it 
 by the endeavour ; and certainly will, if you change it effentiaJiy. Speak 
 to your people, as you would in converGition, when you undertake to 
 inform or perfuadc a friend, in a concern of great moment; only wiih 
 more deliberatenefs, more flrength and energy, in porportion to the 
 numbers: and vary both your flile and your elocution, as in converfa- 
 t;on you always do, fuitably to your matter. For monotony both abfo- 
 lutely prevents emotion, and foon deadens attention. It is word indeed, 
 when uniformly unnatural, by degenerating into a kind of chant. But 
 merely to be uniformly inexpreflive, be it through heavinefs, or effemi- 
 nacy, or infignificant lightnefs, is either very blamable, or, if it cannot 
 be helped, very unhappy. And perhaps a little even of injudicious va- 
 riety is better than a wearifome famenefs. 
 
 In public fpeaking, perfons commonly full info errors, and fometiitics 
 great ones, without perceiving it, though they can obferve fmall ones in 
 others. Therefore you will aft prudently in dcfiring fome well-wifher, 
 on whofe judgment and franknefs you can depend, to advertife you of 
 any thing wrong in the conduft of your voice, or in your action ; and 
 you will fhew your gratitude and good fenfe by (ludying to amend it. 
 
 We of this ncttion are not given to ufe or to admire much ad:ion, 
 either in ordinary difcourfe, or even in popular harangues. And, were 
 it for this reafon only, a preacher (liould be moderate in it. But befides, in 
 the nature of the thing, 5'ou had far better have none, than what is unbe- 
 coming, or unmeaning, or unfuitable to what you are faying, or repeated 
 at certain diftances, whatever yon are faying. Yet fomewhat of gefture, 
 appearing to be artlefs, and regulated by propriety, may be very ufeful, 
 efpecially in the warmer parts, of exhortation, reproof, or even argu- 
 ment. For to be altogether motionlefs, when the fubje"?!: is animating, 
 and our language perhaps vehement, feems an inconfiftency ; and may 
 raife a doubt, whether we are in earnell:. But flill defeft in a(flion is 
 better tha'> excefs. And a great deal cannot well be ufed by thofe who 
 read their ftrmons. ■'-> 
 
 This is one objecftion againfl reading trtem : and there are feveral be- 
 fides. Perfons, who are fhort-fighted, have peculiar reafons to avoid ir. 
 Indeed almoft ail perfons are accnrtomcd from their early years to read 
 in a different tone, from that in which they fpeak at other times: and 
 we feldom corre<5f it thoroughly. Or if we did, what we fay in fuch 
 manner as to make it feem the prefent di(51ate of our own hearts, will 
 much better make its way into the hearts of others, than if our eyes are 
 fixed all the while on a paper, from which we vifibly recite the whole- 
 It will ordinarily be uttered too with more difengaged freedom and live- 
 lier Ipirit. The preacher alfo will be abler to enforce his words by 
 fignificant looks : to perce've from the countenances of his hearers, what 
 they comprehend, and by what they are moved ; and may accordingly 
 enlarge on that head, or proceed to another, as he finds caufe. He may 
 likewife oppofe with fuccefs irregular itinerant declaimers, who affeft 
 and gain popularity by this method: and as their credulous followers are 
 apt to think it a fupernatural gift, he may undeceive them by imitating 
 
 G 4 ia 
 
104 '^^^ Archhijlop of Carder bury* s 
 
 in this cafe the prafllce of St. Paul in another, which he defcribes thus : 
 iDhat I do, thai I will do; that wherein they glory, they may be found even as 
 ive [q). 13ut then there muft be a long and diligent preparation to do 
 this well : fome will fcarce ever attain fufficient prefence of mind, and 
 readinefs of exprefTion : others will acquit themfelves handfomely in a 
 good flow of fpirits, but meanly when thefe fail them: and though little 
 inaccuracies will be obferved by few, yet hefitations will by all, and 
 every other confiderable fault by fenfible hearers, to the preacher's great 
 difgrace. Or if fuch do get the faculty of being always able to fay Ibme- 
 thing plaufible, it will tempt them to negleit the improvement of their 
 fjndcrftandings and their difcourfes ; and to be content with digrefling, 
 whenever they are at a lofs, from their text and their fubject, to any point, 
 on which they can be copious : to utter off hand fuch crudities, as they 
 could not bear to write down ; and think the meaneft of extempore ef- 
 fufions good enough for the populace. Now on the contrary, previoufly 
 fludying and writing fermons tends to fill them with well digefled and 
 well adapted matter, difpofed in right order: efpecially, if you will care- 
 fully revife them every time you preach them ; fupply deficiencies, blot 
 out repetitions, correal improprieties, guard againfl mifapprcheufions, 
 enlighten what is obfcure, familiarize what is too high, tranfpofe what is 
 wrongly placed, flrengthen the weak parts, animate the languid ones. 
 Your compolition needs not be at all the fiiffer, but may be the freer, 
 for the pains thus employed upon it. You may frame it purpofcly to be 
 fpoken as if you were not reading it : and by looking it over a few times 
 when you are about to ufe it, you may deliver it almofl without being 
 obferved to read it. The more you acquire of this art, the more you 
 will be liked, and the Wronger impreflion you will make. But after all, 
 every jnajt, as the apoftle faith on a diflTerent occafion, hath his proper gift 
 cf God\ one after this manner, another after that (r) .' let each cultivate 
 }iis own ; and n(^ one cenfure or defpife his brother. There is a middle 
 way, ufed by our predecelTors, of fetting down, in Hiort notes, the me- 
 thod and principal heads, and enlarging on them in fuch words as prefent 
 themfelves at the time. Perhaps, duly managed, this would be the befl:. 
 That whi*.h is, or lately was, common amongft foreign divines, of wri- 
 ting fermons fit ff, then getting' and repeating them by heart, not only 
 is unreafonably laborious, but fubjc^ls perfons to the hazard of Hopping 
 difagreeably, and even breaking off abruptly, for want of memory. Or 
 if they efcape that danger, there ftill remains another, of faying their 
 leflbn with ungraceful marks of fear and caution. 
 
 Indead of taking a text, which comprehends within itfelf the whole fub- 
 ]cCt, of which you would treat, it may often be ufeful to chufe one, which 
 hath a reference to things preceding and following, and to expound all 
 the context. This will afford you a variety of matter, and give you op- 
 portunities for fliort unexpefted remarks ; with which perfons are fre- 
 quently more ftruck, than with an entire difcourfe; for of the latter 
 they forefee the drift all ihe way, and therefore fet themfelves to fence 
 pgainfl it. Thus alfo you may illutlrate the beauties, at the fame time 
 that yiHi (hew the praftical ufes, of large portions of fcripture at once : 
 for inllance, of a parable, a converfation, a miracle, of ourbleffed Lordi 
 
 or 
 .■{q) 2 Cor. xi. 12, (r) I Cor. vij. 7, 
 
third Charge to his Clergy. 105 
 
 or a narration concerning this or that other memorable perfon/ whether, 
 deferving of praife or blame. For fcripture hittories and examples are 
 eafily remembered, and have great weight. In proportion as we over- 
 look them, we fhall appear le{s to be nainifters of God's word : and our 
 people will have lefs veneration for us, or for it, or for both. You may 
 alfo in this method, as you go along, obviate obje6>ions to pafTages of 
 God's word without ftating them in form, at which otherwife many may 
 fliimbie, if they read with attention : and if they do not attend, they will 
 read with no profit. Several things in holy writ feem to be Grange ; 
 hardly conftftent one with another, or with our natural notions. Of thefe 
 difficultie?, which mud always perplex perfons, and may often deliver 
 them over a prey to- infidels, you may occafionally remove one and an- 
 other J meddling with none, but fuch as you can overcome : and from 
 your fuccefs in thefe, you m?y obferve to your auditors the pro'oability, 
 that others are capable of folutions aUb. Perhaps they will forget your 
 folution : but they will remember that they heard one, and may have it 
 repeated to them, if they pleafe. By thefe means you will teach your peo- 
 ple, what is grievoufly wanting in the prefent age, to value their bibles 
 more, and underhand them better ; and to read them both with pleafure 
 and profit, drawing from them ufeful inferences and obfervatiorrt, as they 
 have heard you do. Formerly courfes of lecfures on whole books of 
 fcripture were cuflomary in churches ; and they were doubtlefs extremely 
 beneficial. It would not be eafy, if poffible, to revive thefe now : but 
 the pradlice, which I have been propofing to you, is fome approach to- 
 wards them. 
 
 1 would alfo advife you to infiru<ft your pariflioners, amongft other 
 things, from fome proper text or texts, in the daily and occafional fervices 
 of the church: not with a view to extol either immoderately, much lefs to 
 provoke wrath againft thofe who difient from us ; but mildly to anfwer 
 unjull imputations upon our liturgy, and chiefly to (liew the meaning, 
 the reafons, the ufes of each part; chat your congregations may, as the 
 apoftlc expreffes it, pray with the undcrfianding (i). In all compofitions, 
 there will be fome things, which to fome perfons want explaining: and, 
 were the whole ever fo clear, men are ifrangely apt both to hear and 
 to fpeak words, that are become familiar to them, with fcarce any atten- 
 tion to their fenfe. And fo by degrees a bodily attendance and worfliip 
 becomes all that they pay : and they return home almofl as little edified, 
 as they would by devotions in a tongue unknown. Convincing them of 
 this fault, and affiiling them to mend it, muff greatly contribute to the 
 promotion of true piety amongfi them. Nor will it be a fmall benefit, 
 if, in the courfe of your liturgical inffruftions, you can perfuade the bulk 
 of your congregations to join in the decent ufe of pfalmody, as their 
 forefathers did ; inffead of the prefent fliam.eful neglect of it by almoft 
 all, and the conceited abufe of it by a few. 
 
 But a fervent defire of being ufeful will teach you more than any par- 
 ticular dire<fl!ons can, upon every head. Without this defire, you will 
 either be negligent ; or if you would feem zealous, you will be detefted 
 for want of uniformity and perfcverance. Therefore make fure firff that 
 all be right within, and out of the gcoi treafure of the heart y^u ivill hriag 
 
 forth 
 (i) 1 Cor. xlv. 15. 7 
 
Io6 The Archbifijop of Canterbury'' i 
 
 forth good things {t), naturally and prudently, and, through the grace/of' 
 the hol*y Spirit, effectually. It is not eafy indeed even to inllrufl the 
 willing ; much lefs to convince the unwilling, and reform the wicked. 
 But iVili thefe are the purpofes, for which we are God's embaffadors : and 
 we muA try with indefatigable perfcverance, every way to execute our 
 commillion. "We muft Andy human nature in our own breafts, and thofe 
 of others: we mutl acquaint ourielves, b}' ail innocent means, with the 
 opinions and pradtices of the world, efpecially of our hearers, that we 
 may lay their hearts and minds open to their view, and make them feel what 
 we fay. We muft confider all the while we compofe, and reconfider as 
 we preach and afterwards : " Is this adapted fufficiently to the capacities, 
 ** the ftatc of mind, the circumlHaces of the poor people who are to hear 
 *' it: will this part be clear, tJTat home enough, a third well guarded 
 *' againlf miftakes : will they go back as much better difpofed than they 
 ** came, as it is in our power to make them :" Perhaps one or more 
 ways of reprefcnting a neccflary doffrine or duty have failed. We muft 
 think, vvhethcr a more likely may not be found, or a lefs likely in appear- 
 ance prove more fucccfsful.. 
 
 If you have preached a confiderable time in a place, and done little or 
 IJO good ; there mult, in all probability, be foine fault, not only in your 
 hearers, but in you or your fermons. For the word of God^ when duly 
 difpenfed, is to this day, as it was originally, po'd}crful, and P^arper than a 
 two-edged /word (u). Inquire then, v/here the fault may be. Never 
 defpair, nor be immoderately grieved, if your luccefs be fmail : but be 
 . not indifferent about it : do not content yourfelves with the indolent plea, 
 ihat you have done your duty, and are not anfwerable for the event. 
 You may have done it as far as the law requires : yet by no means have 
 difcharged your confciences. You may have done it confcientioully, yet 
 rot with the diligence or the addrefs that you ought. And as we are 
 feldom ealy iu other cafes, when we fail of our end ; if we are fo in this, 
 it doth not look well. At lead con fuit your hearts upon the point. And 
 if you have been deficient, beg of God pardon, grace and diredion : en- 
 deavour to do more for your people: confute your brethren about the 
 means. ConverOuion of this nature will much better become Clergymen 
 when they meet, than any which is not relative to their profellion, or only 
 relative to the profits of it. But eipecially allc the advice of the moft able 
 and ferious. 
 
 I am very fenfible, that in all the particulars before-mentioned I have 
 been far from obferving fufficiently myfelf the rules which I have now 
 recommended to you : but hope I fliall make lome amends, though late, 
 to the church of Chrift, by exhorting and diredling others. It was my 
 purpofe, after fpeaking of llated inltrudfions, to have proceeded to occa- 
 fional ones : a very important and fadiy uegledfed part of the paftoral 
 care. But my ftrength will not fuflice : and 1 have detained you already 
 too long. If God Ipare me to another like occafion, that fhall be my 
 fubje<5f. If not, as is moll probable, I fliall endeavour to leave behind 
 me fomc admonitions to you concerning it {w). At prefent I can only 
 intreat you to confider very fcrioully, what numbers there are in moll 
 
 pariflies, 
 
 (/) Matth. xii. 35. (*f) Heb. iv. 12. 
 
 (w; Noihing of this kind hathbeea found among his Grace's papers. 
 
tkird Charge to his CItTgy. 107 
 
 parlHies, and therefore perhaps in yours, whom you cannot think to be 
 in a ftate ot falvation ; and how greatly it imports you to ufe with them, 
 as yon folemnly promifed at your ordination, not only public but private 
 monitions, as need foatl require, and oxafion fliall be given. The eternal 
 welfare of many poor creatures may dcp-nd on this : and your own is 
 deeply concerned in it, as God himfelf hath declared : whp will certainly 
 expect:, that what he requires you to do, be done to the very utmoll 
 of your ability. Son of man, I hai^e made thee a zvatchman unto the hoiife 
 of Ifrael : therefore hear the word i.t my mouth., and give thevi warning from 
 vie. If thou doji 7iot [peak to -warn the "jjicked from his wicked way, he JJjall 
 die in his iniquity, but his blood will I require at thine hand. But if tho0 
 "Warn the wicked, and he turn not from his tvickednefs, he fball die in his 
 fwquity, but thou hajl delivered thy fui (v.) 
 
 (*) Ezek. iii. 17, 18, 19. xxxiii. 7, 8, 9* 
 
 JNSTRUC- 
 
INSTRUCTIONS 
 
 GIVEN TO 
 
 CANDID A T E S 
 
 FOR 
 
 ORDERS, 
 
 ^fter their fubfcribing the Articles. 
 
 Centkmen^ 
 
 YO U have now made the fubfcription by law required. And as, 
 in fo doing, you have acknowledged the liturgy and articles of the 
 church of England to be agreeable to the word of God ; I hope you 
 will think yourfelves bound, as you are, to be careful, that the inftruc- 
 tions which you give, and the doftrines which you maintain, in public 
 and in private, be agreeable to that liturgy and thofe articles : that you 
 neither contradidf, nor omit to inculcate and defend, on proper occafions, 
 the truths which they contain. 
 
 In the next place I exhort you to fpend a due fliare of the remainder of 
 this day in what, I truft, hath employed not a little of your time already ; 
 weighing diligently the nature and importance of the undertaking, in 
 which you are about to engage j forming fuitable refolutions 3 and ear- 
 
 neftly 
 
Injiru&loni given to Candidates for Orders. 10^ 
 
 tteftly begging that grace of God, which alone can make yon able mlnijlers 
 cf the Ne^v Tejlament {a). 
 
 Nothing is better fitted to afTift you in this good work, than the office 
 cf ordination, of deacons or priefts, as you are refpectively concerned. 
 You muft certainly have read it over, before you oftered yourfelves. 
 •Since that you have been direfted to read it again. But 1 defire you to 
 perufe it once more this afternoon with your beft attention, that you may 
 join in it to-morrow with a greater degree of rational ferioufnefs ; and 
 particularly, that you may anfwer, on more deliberate confideration, the 
 queftions, which will then be put to you. For there can hardly be a 
 cafe, in which either infincerity, or even though tleflhefs, would carry ia 
 it heavier guilt. 
 
 And that you may be in no perplexity concerning the meaning or fit- 
 nefs of any part of the office, it may be ufeful to go through fome parts 
 of it along with you beforehand, proceeding as they lie in the book. 
 
 The firfl: thing, which candidates, both for deacons and priefts or- 
 ders, after they are prefented, are required to do, as diflinfl from the refl 
 of the congregation, is to take the oaths of allegiance and fupremacy. 
 For, as you are to be mlnifters of the church eftablilhed by law in this 
 nation, it is evidently reafonable, that the civil government, eftablifhed 
 by law, ffiould be affiired of the fidelity and affeflion of perfons to whom 
 it gives and fecures privileges and profits ; and who are intruded with 
 the care, amongfl other matters, of making men good fubjedls. Now 
 thefe oaths bind every perfon, who takes them, to honour the king (^), 
 and by confequence all that are put in authority under him, both in word 
 and deed; and to lead, in fubjeftion to them, quiet and peaceable lives (c). 
 That thefe things may with a good confcience be promifed and perform- 
 ed there is no jufk caufe of doubt. But if any one thinks there is, he 
 ought to apply for fatisfadlion : and till he receives it, he ought to ab- 
 ftain from taking the oaths. For -whatever is not of faith, is Jin [d) .- and 
 in this cafe it would be no lefs, than perjury. Nothing is a plea fuffi- 
 cient for committing any fin, much lefs one fo heinous : not even all 
 the force, that can be ufed. But here is no (hadow of force. You are 
 come voluntarily to offer yourfelves, well knowing that the oaths mull 
 ' be tendered to you : that is, you have made it your choice to take 
 them. 
 
 But by your fubfcription you have entered into a further obligition : 
 to ufe the liturgy in all your public miniftrations (e) : and therefore, to 
 pray for the king by name, for his long life and profperiiy, for his obtain- 
 ing vidlory over all his enemies. God forbid, that any onCj, who doth, 
 this, (hould be difaffe*5led to the government, under which we live. And 
 if we are friends, it is both our duty and our wifdom to fliew that we 
 are. For thus we (hall ttrengthen an eftabUfliment, on which, under 
 God, the fafe enjoyment of our religion entirely depends ; we fhall 
 procure the fupport, which we cannot but be fenfible, that we want ; and 
 we (hall filence, or at leaft confute thofe, who love to fpeak defpitefully 
 againft us on this head. 
 
 After 
 
 (ct) 2 Cor. iii. 6. 
 
 [b) I Pet. ii. 17. (c) 1 Tim. ii. 2, 
 
 {/) Rom, xiv. 23. {f) Can. 36. 
 
t lO Injlr unions given to 
 
 After the oaths, Candidates for deacons orders are a(ked : Do you iriiji 
 that you are inn.uardl^ moved by the Holy Ghoji to take upon you this office and 
 mini fl ration P A folemn quetlion : and which ought to be well confi« 
 dered, before it is anfwercd. Obferve then: it is not faid, Do you fee!; 
 have you an immediate perception of fuch an impulfc from the Holy 
 Ghort, as you can dilVinguith from all other inward movements by its 
 manner of impreirmg you : bur. Do you triijl\ are you on good firounds 
 perfuaded ? What then are the proper grounds of fuch periuafjon ? 
 
 In the firft place, if he hath not moved you effeff ually to live foherly^ 
 righteoufly, and godly (/), you may be fure he hath not moved you to af- 
 fume the office of a miniller in God's church. Examine yourfelves 
 therefore ftri<^lly on this point: a mofl: important one to all men; but 
 to you, if poflible, above all: and before you prefume to officiate in his 
 hou(e, afk your hearts, Do you tranfgrefs, do you omit, no duty, wil- 
 fully or knowingly? Have you a genuine pra(5fical faith in Chrift ? 
 Are you, on the terms of the Gofpel covenant, intitled to everhafting 
 life? But fuppofmg that you are, more is rcquifite in the prefent cale ; 
 and what more, the latter part of the queftion points out. Toferve Cody 
 for the promoting of his glory ^ and the edifying of his church. TJjis then 
 being the defign of the office; if, fo far as you know your own hearts, 
 this is your motive to deHre it ; and if, fo far as you can judge of your 
 own abilities and attainments, they are equal to it in fomc competent 
 degree ; then \ on may fafely anfwer, that you truft you are moved by the 
 Holy Ghoji to take it upon you. For %ve can have fuch tru/i to Godwanl 
 only through Chri/l, who hath fent us the Spirit : we are not jufficient to 
 do or think any thing as of our f elves : hut ourfufficiency is of God (g). To- 
 f>ethcr with this principal motive, o^ jerving God by edifying his people, you 
 may allowably have the fubordinate one, of providing a decent mainte- 
 nance for your own fupport, and for thofe who may belong to you : but 
 if you are indifferent or cool about the former, and attentive only or 
 chiefly to the latte'r: fince you cannot think that fuch difpofitions are 
 approved by the Holy Spirit, as proper for the miniflry, you will be 
 guilty of ly:ng to him (h), if you affirm, that he hath moved you to en- 
 ter on it with them. Therefore infpe61: your foul thoroughly ; and form 
 them, by the help of Divine grace, to be duly influenced by the right 
 principle, before you venture to anfwer this queftion : which is very 
 wifely made the leading one ; becaufe your inducement will be the 
 rule of your behaviour, and probably alfo the meafure of your fuc- 
 cefs. 
 
 The next qucflion, put to thofe who apply for deacons orders, and 
 the firft to Inch as have received them, and delire to be admitted prieffs, 
 is, Do you think, that you are truly called according to the vjill of Chriji, 
 end the due or !er of this realm, to the minijiry of the church ? That is, are 
 you confcious neither of any defeft in body or mind, nor of any other 
 impediment, which may, for the prefent, if not for ever, be, according 
 to the laws of God or man, a juft obifucle in your way? Such things 
 may efcape our knowledge or memory. Therefore we call upon you 
 to inform us. And you are bound to anfwer with fincerity. 
 
 It 
 
 (J) Tit. ii. 12. 
 
 (^) 2 Cor. lii, 4, 5, {Ji) Atls v. 3. 
 
Candidates for Or den. Ill 
 
 It is not requlfite, that I (hould enlarge oq every qucHIon ; though it 
 h, that you ftiould weigh every one feriuufly. That, which recites the 
 duties of deacons, may fecm lo have feme difficulty in if : as it affigns 
 to them occupations, which the A(^s of the Apoftles do not, in the hif- 
 tory of their appointment {i) ; and as they are but little employed now 
 in the fingle bufinefs, there allotted to them. But that paiiage of Scrip- 
 ture plainly was intended to fet forth, only the immediate and urgent 
 reafon of ordaining them, not the whole of what was, then or foon af- 
 ter, given them in charge. For we find in the fame book, that Philip 
 the deacon both preached and baptized {k). And the qualifications, re- 
 quired in deacons by St. Paul (/), intimate very clearly, that tnore things 
 mull, even then, have been incumbent upon them, than ad'minillring to 
 the relief of the poor. Accordingly, from the primitive ages downwards, 
 they ate defcribed as performing occalionally moft of the fame ofiices, 
 which they do now ; and being, what their name denotes, afiiflant and 
 fubfervient to prieifs in ail proper employments {m). And the iefs they 
 are engaged in their chief original one, the more opportunity and the 
 more need they have, to (licw diligence in the other good works, be- 
 longing or fuited peculiarly to their ftation. 
 
 'llie next queftion is common to Candidates for each order: JVill you 
 fafolon your own lives, and thofe of your families., fa far as in you lieth, to be 
 wholefome examples to ihe flock of Cbrijl? This extends to avoiding in' 
 your own behaviour, and reftraining in theirs, follies, levities, mean and 
 difreputable a<!Vions, as well as crimfcs and vices. The Apoflle enjoins 
 deacons^ and their zvives^ to be grave (»); inuch more then ought priefts. 
 He enjoins every Chriflian to abflain from all appearance of evil (<?). And 
 our blelTed Lord enjoins all his Difciples toZ'^ -wife, as well as hanrdefs {p). 
 Therefore govern yourfelves and yours by thefe rules : and confider fre- 
 quently, whether you obferve them well. For without it you will neither 
 gain elfeem, nor do good. 
 
 The lafl queftion, p,it alike to the whole number of Candidates, is. 
 Will you revereiitly obey your ordinary y arid them to whom the government 
 ever you is committed f You would be bound to this, though you were 
 not to promife it : for both reafon and Scripture demand it. Still more 
 tirmly you will be bound, when you have promifed it, though it were of 
 fmall, importance. But it is of very great, not only to the dignity and 
 eafe of your fuperiors, but to your own intereft, and the benefit of the 
 whole church. Our Saviour both commands, and prayed for unity 
 araongft his followers in the moft expreffive terms (q). Without union 
 there cannot be a fufficient degree either of ilrength or beauty; and with- 
 out fubordlnation there cannot long be union. Therefore otey, as the 
 Apoftle direcfs, them that have the rule over you (?); and promote then- 
 honour, their credit, their influence. I his will make us abler to fei ve 
 
 the 
 
 (0 Afls vi. {k) Ads viii. 5—13, 26—44. 
 
 (/) I Tim. iii. 8 — 13. (m) See Bingham\ Oi\g, Eccl. 1. 2, c. 20. 
 
 («) 1 Tim. iii. 8, ii. {0) 1 Thell. v, 22, 
 
 (/>; Matth. X. 16 
 
 (q) Johnxiii. 34, 35, xvii 11, 12, 31, 22, 23 
 
 (r) Heb. xiii, 17. 
 
 4 
 
ii2 InJlruBions given io 
 
 the caufe of religion, and protedl you. And God forbid that, fo far as 
 We are able, we fhould ever fail to be willing and zealous. 
 
 In the office for the ordination of priells, after a pious and awful 
 charpe, which I recommend to your molt ferious attention, follow feve- 
 ral qucftions of the grcateft moment, your anfwers to which, I hope, 
 you will remember to the laft day of your lives. In thefe anfwers, be- 
 lides what hath been already mentioned, 5'ou promife, that the docirine 
 and dil^c pitne of Chrift, os contained in Scripture, and received in this church 
 and realm, (hall be the llandard of your teaching and afting ; and every 
 thing contrary to them be faithfully oppofed by you : that you will iife 
 b'th public and private monitions and exhortations, as ivellto the fick as to the 
 mhote, "within your cures ; and that, as frequently and fully as need pall re- 
 ^iiire, and occafion be given. You promife alfo, that you will be diligent in 
 prayers and reading the Huy Scriptures ; which by the preceding exhorta- 
 tion evidently appears to mean, private prayer and reading; and in fuch 
 Jiudies as help to the knowledge of Scripture ; laying afide the fiudy of the 
 world and the fief}} : that is, not making, cither grofs pleafures, or more 
 refined amufcments, even literary ones unconne(fled with your profeflion, 
 or power, or profit, or advancement, or applaufe, your great aim in life; 
 but labouring chitfly to qualify yourfelves for doing good to the fouls of 
 men, and applying carefuUy to that purpofe whatever qualifications you 
 attain. Further yet, you promife, \\\z.x.you will inaintain and fet forwards ^ 
 as much as licth in you^ quictnefs, peace and love dinofig all Chrijiian people ; 
 and efpeci ally among them, that are or fhall he camniuied to your charge. By 
 this you oblige yourfelves, never to raife or promote perfonal, family, 
 parochial, ccclcfiaflical, political, or any other, animofities 5 but to dif- 
 Courage, and, if poflible, compofe and extinguifli them; than which 
 you cannot perform a more Chriftian part, or one more conducive to 
 your honour and your ufefulnefs. 
 
 But, befides pondering well beforehand thefe anfwers, which you are 
 to make, I earnellly beg yovi, to read and think them over often after- 
 wards: and paiticuhuiy, at each return of the ember weeks to examine 
 yourfelves, as in the prefence of God, whether you have made good the 
 engagement, into which you entered at your ordination. So far as you 
 have, this prai5tice will afford you the greatefl pofTible comfort : fo far 
 as you may have failed, it will fnggeft to j'(;u the mofl ufeful admonition. 
 
 After thefe quellions, a Aiort illence is appointed to be kept for the 
 fecret prayers of tiic congregation, that God would enable and incline 
 you to do what you have undertaken : which bleffing, I hope, you will 
 a(k at the (iime time for yourfelves very carneftly. Then follows a hymn 
 of confiderablc antiquity : and to be repeated with much reverence, on 
 account of the important petitions and doftrines comprized in it, though 
 it be altogether void of ornament in that old tranlLiiion, which we (fill 
 retain. Next to this, follows a very proper adJrefs to the Throne of 
 Grace, pronounced by the Bifliop alone, in the name of the whole af- 
 fcmbly : which is inftantly fucceeded by the a<ft of ordination. 
 
 The fird words of that, Receive the Holy Ghofl, were u fed by our Sa- 
 viour to his ApoUles, immediately after he had faid, As my Father hath 
 lent mc, even fofend I you [ s) . Gad gave not the Spirit by mcafure unto him {t): 
 
 and 
 
 (i) John XX, 21, 22. (?) John iii. 34. 
 
Candidates for Orders. IIJ 
 
 Snd he waS" able to beftow what meafare he pleafed, both of fplrrtual 
 gifts and graces, upon others. He meant however by this benediction 
 to confer only the ordinary ones : for the extraordinary, vou know, were 
 referved till after his afcenlion. Far be it from the Bilhops of his church 
 to claim, even in refpe^l of the former, the powers which he had. But 
 ftill thefe words in our mouths, when fpoken over you, properly exprefs, 
 in the fufl place, the communication nf that auihority, which proceeds 
 from the Holy Ghoft. For we read, that the Hoiy Ghoji fa'ul^ Separate me 
 Barnabas and Saul for tbi ivorky ivhcrjmto I have called tht.m [u) : and that 
 the latter of thcfe exhorted the elders of the cliurch oi Ephcfus^ Take heed 
 to the focky ov.-!r ivhich the Holy Ghojl hath made you overfe.rs [iv). They 
 alfo exprefs, in the ftcond place, our earned requeft to the Father of 
 Mercies, that you may at ail times enjoy fuch proportions, both of the 
 graces and gifts of the Spirit, as will be needful for you : which rcqueff, 
 if it be not your own fault, will prove effeilual ; becaufe having, in the 
 common courfe of his Providence, appointed us, though unworthy, to 
 a6i; in this behalf, he v/ill allurediy be ready to own and blefs our minif- 
 trations. 
 
 It fcliows yc\-y fjon : tvhofefms thou doft forgive^ they arc forgiven ; and 
 ixjhofe fins thou doji retain, they are retained. Thefe again are the words 
 of Chrift to his Apoftles, immediately after the former. But he did not 
 grant to them the power, either of retaining the 1ms of penitent perfons, 
 or of forgiving the impenitent. Nor do we pretend to grant, by uttering 
 them, all the powers, which the Apoftles had in this refpect. They had 
 the dfce-rnment offplrits [x] : and could fay with certainty, when perfons 
 were penitent, and confequently forgiven, and when not {y). They 
 were able alfo to inflicf miraculous punifhments on offenders ; and to 
 remove, on their repentance, the punifnments, which had been inflicted. 
 Thefe words will convey nothing of all this to you. But flill, when we 
 ufe them, they give you, firft, an aflurance, that according to the terms 
 of that Gofpel, which you are to preach, men fnall be pardoned or con- 
 demned : fecondly, a right of inflidling ecclefiaftical cenfures for a fhor- 
 ter or longer time, and of taking them ofFj which, in regard to exter- 
 nal communion, is retaining or forgiving offences. This power, being 
 beftowed for the edification of the church, muft be reftrained, not only 
 by general rules of order, but according to the particular exigencies of 
 circumfl:ances. And our church wifhes, with much reafon, for circam- 
 Itanccs more favourable to the exertion of it {%). But how little foever 
 exerted, the power is inherent in the office of prieflhood. And though 
 we are no more infallible in our proceeding and fentences, than tempo- 
 ral judges are in theirs ; yet our acts, as well as theirs, are to be refpect- 
 ed, as done by competent authority. And if they are done on good 
 grounds alfo, zuhatever zve Jhall bind or kojc on earthy will be bound cr loojecl 
 in heaven [a). Nor will other proofs of repentance be fufiicient in the 
 f.ght of God, if fubmiiTion to the difcipline of the church of Chrift, vvhen 
 it hath been offended, and requires due fatisfaction, be oblHuatcly reftill-d, 
 either from hau2;htiuefs or negligence. 
 
 To 
 
 («) Aasxiii. 2. (w) Aftsxx. iB. (x) 1 Cor. xii. lo. 
 
 {y) Aasviii. 2 1, 2 J. 1.^) OtuceufCuran,i;iation. i^a) Matth. xviii. iS, 
 Vol. VI, ' H 
 
114. Injtrucl'ions given to Candidates for Orders, 
 
 To thefe words is fubjoined the concluding charge : and he thou n 
 faithful difpoijer of the word of God^ and of his holy jacramsnts. This theri 
 is the ftevvardfliip committed to you. And you cannot but fee, in what a 
 profane and corrupt age it is committed to you : how grievoufly religion, 
 imd its minirters, arc hated or Sefpifed ; how lamentably both they, and 
 its other profellbrs, are degenerated and divided. Your bufmefs v/ill be, 
 each within the fphere of his influence, to prevent thefe things from 
 growing worfe ; which, bad as they are, they (till may ; and, if poflible, 
 to make them better ; or at leaft, to rec-over or preferve fuch, as you 
 can, from the general depravity. But you Will never Ojcceed in your 
 attempts for this purpofe, either by bitternefs againft Infidels, Heretics 
 and feilaries, or by contempt and ridicule of enthufiaftic or fuperftitious 
 perfons. The only right method is a very different one : diligent ihidy, 
 to f.t yourfelves more completely for teaching and vindicating the truihs 
 of Chriftianity : Scriptural and rational inllrudtion, afliduoufly given, 
 with zeal and mildnefs duly tempered, and fuited to the capacities and 
 condition of your hearers : a willing and devout and affecting perform- 
 ance of all facred rites, whether in tlie church or elfewhere : but above 
 all, a behaviour, innocent, humble, peaceable, difmterefted, beneficent, 
 abffemious, difcrcet, religious. 
 
 Take heed therefore to your Treps : and walk in the prefent evil days 
 with fuch piety and caution, that, as the ofnce exhorts, you ?nay neither 
 off'end^ nor he occafion that others offend; but may cut off occofon from them 
 tubich defire oecafion [b) againft you ; thzt fhey tvho are of the contrary party 
 andjalfdy accufe your good co7iverfation inChrijf-y may he apa?ned[c) of them- 
 felves ; or however, that your Mafter and Judge may not he ajhanud of 
 you {d) at the great d.;y, but pronounce over each of you, Well dom^ 
 good and faithful fervani\ enter thou in.o the joy cf thy Lord [e). 
 
 {I) 2 Cor. xi. 12. ( ) Tit. m'. S. I Pet. lil. 16. 
 
 (^/) Mark viii. 3;^. Luke ix. ;6, ^ ) iVlattli. xxv. 21. 
 
 A TREATISE 
 
terr 
 
 TREATISE 
 
 CONCERNING fltE 
 
 C A U S E S 
 
 OF THE 
 
 PRESENT CORRUPTION 
 
 o? 
 
 CHRISTIANS. 
 
 PREFACE, 
 
 WE have reafon to wonder at the great corruptions that at pre- 
 fent are to be found among Chriftians. The religion they 
 profefs, does chiefly tend to lanctify men, and to purge the world 
 from corruption and vice ; and one would think it fhould produce that 
 efFecl, fmce it affords fuch a clear light, fuch powerful motives, and fuch 
 effedual helps to holinefs. Notwithftanding all this, whoever enquires 
 into the notions and manners of Chriftians, muft have no great fhare of 
 fmcerity or judgment ; if he does not acknowledge, that religion has but 
 little influence upon their minds, and that there is an amazing contra- 
 diction between their lives and the rules of Chriftianity. ' This corrup- 
 
 H 2 tion 
 
Il6 Preface, 
 
 tion is fo evident and fo generally confefled, that I need not ftand t# 
 prove it. 
 
 Taking it then for granted, that Chriftians live in a great negle(?t: of 
 their duties ; it is natural to enquire into the Caufes of this corruption, 
 and to confider what remedies {hould be applied to it. This is what I 
 intend to do in this Treatifc, in hopes that fuch an enquiry will not be 
 altogether unufeful. 
 
 For firft, it may contribute to maintain the honour, and the truth of 
 the Chriftian religion, and to confute infidels and libertines', who are apt 
 to defpife it, becaufe it's precepts are little prailifed. If religion, fay 
 they, be true and divine, Hov/ comes it to pafs, that it has fo little eiH- 
 cacy, and that there appears fo much diforder and licentioufnefs among 
 the profeflbrs of it ? To undeceive fuch men, and to infufe into them 
 a greater rcfpeil for roligion, it is of very great importance to difcover 
 the caufes of the decay of piety; and to fliew, that if men are corrupt- 
 ed, it is not becaufe Chrifl's religion is infufficient to introduce virtue 
 and order into the world ; but that this evil flows from fome other caufe, 
 and that if Chriilians did what they might and ought to do, true piety 
 would not be fo uncommon as it is amongft them. 
 
 A fecond advantage which may be reaped from this enquiry ; is this ; 
 it will appear by it, that: how great foever the corruption may be ; it is 
 not however, as many imagine, paft remedy. Which imagination, is 
 a moft dangerous prejudice; while men loolc on it as impolTible to ftem 
 the tide of corruption, and to re-eftablifh order and purity of manners 
 in the world; they do not fo much as attempt it, they let things go on 
 at the fame rate; and fo the diforder increafes and fpreads farther. It 
 cannot be denied, but that the corruption is great, general and invete- 
 rate; but God forbid, we fhould look upon it as an incurable difeafe. 
 The fountains of it may eafily be difcovered ; and it is not impoffible to 
 flop them. I hope this will be acknowledged by thofe, who flvall at- 
 tentively, and without prepofleiTion confider, what is propofed in this 
 work. 
 
 Thirdly, There is no means more likely to remove this corruption, 
 than to cut off the occahons of it : that is the fureft as well as the moft 
 compendious method. One of the main reafons, why fo many excel- 
 lent books defigned to infpire men with a love of religion and piety, have 
 not all the effe£l that might be expected from them; is, that the authors 
 do not fufficiently obferve the general caufes of the depravation of man- 
 ners. It is to little purpofe to deplore the corruption of the age, to ex- 
 hort men, and to give them fine lefTons of morality: the work of re- 
 formation cannot be*much advanced, as long as the evil is not taken in 
 its caufe, and as long as fuch principles and abufes continue among 
 Chriftians, as are, and will always be, obftacles to the progrefs of the 
 Gofpel. 
 
 Laftly, I confidered that this matter had not yet been thoroughly 
 handled by any author, at Icaft that I know of. Of thofe who have 
 touched upon it in their books ; fome have confined themfelvcs to con- 
 fiderations purely moral, and others to theological refle<5fions, upon the 
 errors which are in vogue, or upon the controverfies which divide Chrif- 
 tians i but they have emitted many things which feejn eflpntial ; no 
 
 doubt, 
 
Preface, iiy 
 
 5oubt, becnufe they did net intend to treat this fubjcfl purpofelyj or be- 
 caufe thev did not take a view of the whole extent of it. 
 
 As thefe coniiderations have made me wifh for a long while that amoni^ 
 fo many able men who write about religion, fouie might undertake fo 
 important a fubjecSl ; fo they have determined me to publifh thefe EiTays 
 upon the Caufes o( Corruption ; hoping that others will apply themfelvcs 
 to the full difcuffion of thofe matters, which are here but imperfectly 
 hinted at. 
 
 But that the fcope of this Treatife may be the better underftood ; and 
 that no body may expe6t that in it, which according to the fcheme I 
 formed to myfelf, ought not to have a place here ; 1 fhall acquaint the 
 Reader with one thing, which he may perhaps have forefeen, from what 
 has been already faid. 
 
 I do not propofe to myfelf to handle this matter in the way of the di- 
 vinity fchools. No man therefore ought to wonder, if I fay nothing of 
 the ftate in which all men are born ; nor of that inclination to vice whicii 
 is obferved in them. For tho' this is the flrft original of corruption; 
 yet certainly this corruption would be much lefs, if Chriftians did ufe 
 the means which God afFords them, to overcome it ; and if there were 
 not other fources which feed and ilrengthen that vitious propenlity. Be- 
 fides, I do not confider corruption in general, as it is common to all 
 mankind, but I enquire into the Caufes of the Corruption oi Chrijiians in 
 particular. Neither do I defign to write a moral treatife ; fo that it mult 
 not be expedled, that I fhould difcourfe of felf-love and pride, and of all 
 the other paffions, which are the ordinary occafions of men's fms j or that 
 I fhould trace out all the particular caufes of every fin. This would 
 carry me too far ; and fuch things have been often examined. I there- 
 fore apply myfelf only to the general Caufes ; and 1 manage the matter thus. 
 I divide this Work into two parts, becaufe the Caufes of Corruption 
 may be of two forts, I fhall call thofe of the firft fort, particular or in- 
 ternal ; becaufe they are within us, and to be found in every particular 
 man that lives ilL Thofe of the fecond fort, which are more general, 
 I name external, becaufe they proceed rather from certain outward cir- 
 cumltances, and from the unhappinefs of the times ; than from the fault 
 of particular perfons. 
 
 The Caufes 1 {hall treat of in the FirJ} Part^ are CO other, but the ill 
 difpofitions in which moft Chriilians are, and which hinder their ap- 
 plying themfelves to piety : and of thefe I fhall obferve nine. 
 'I. Ignorance. j V. A falfe Mcdejly . 
 
 II. Prejudices andfalfe Notions ton- j VI. The delaying Repentance. 
 
 cerning Religion. 
 
 III. Some Opinions andMaxims which 
 are ufed to authorize Corruption. 
 
 IV. The Abufe of Holy Scripture. 
 
 VII. Man's Sloth and Negligence m 
 Matters of Religion. 
 
 VIII. IVorldly Bufinefs. 
 
 IX. Men s particular Callings, 
 The Caufes to be confidered in the Second Part are thefe feven. 
 
 ' ' ^' IV. The Defects of Chri/iianPrmca 
 
 and Magiflrates. 
 V. Education. 
 
 I . The State of the Church and of Re- 
 ligion in general. 
 
 II. The IVant of DifcipUne. 
 ill. The Defers of the Clergy. ] VI. Example andCufionu 
 
 I VII. Baoku 
 H 3 I declare 
 
Il8 Caufes of the pfefent Part I. 
 
 I declare here that In difcourfing uppn thefe fources, I do not mean 
 to tax all Chriftians without exception : fo when I fpeak of ignorance, 
 and of prejudice commonly received ; knowing and Iciirned men are ex- 
 cepted : and when I obferve certain defedts in the itate of the church and 
 of religion, in difclpline, in clergy-men, or In Chriftian magiftrates; I 
 fuppofe thofe faults obtain more in fome places than in others. In fhort, 
 V'hoever fliould apply what is faid In this Treatife, to all forts of perfons 
 and churches, would ceitainly miftake my defign. 
 
 And now I mult defire thofe who may chance to fee this Book, to ex- 
 amine ferioufly what I propofe in it. No lover of truth or religion, can 
 refufe his attention to a fubjeft of this nature. But I hope it will be 
 more particularly welcome to church-men and divines ; who are called 
 by their fundHon, to fet themfelves againft corruption, and to endeavour 
 all they can to promote piety and the glory of God. 
 
 To conclude ; I heartily implore his BleiTing upon this Work, who 
 put it into my head to fet about it, and who is my witnefs with what de- 
 fign and intention I publiih it. 
 
 PART 
 
 CAUSE I. 
 
 Ignorance. 
 
 WHEN a man thinks of the Caufes of that Corruption which 
 over-runs the Chriftian world ; the firfl: which offers itfelf to 
 his mind, is Ignorance, and therefore I (hall begin with that. 
 
 Our notioiis and knowledge, are the firft principles of our acSlions. 
 We can never love a thing, or adhere to it, when it is not at all, or when 
 it Is but imperfedlly known to us ; fuppofmg then that men are igno- 
 rant, or very little inftrucSted in religion, there is no wonder that they 
 fhould be corrupt : for they mufr of necellity be fo. On the other hand, 
 when they appear to be extremely corrupt, we may conclude, that they 
 want Inftrudtion. I do not deny, but that corruption proceeds fome- 
 times from the wickednefs of the heart, which refifts the light of the 
 underflanding ; and that men frequently adt againft their knowledge. 
 But it may fafely be faid, That if Chriftians were well inftrudted, they 
 would not be fo corrupt, and that wherever an extraordinary corruption 
 is vifible, there is likewife a great deal of ignorance. 
 
 This is confirmed by the Scripture, and by God's condudl in the efta- 
 blifhing the Chriftian religion. When the Apoftles fpeak of thofe dif- 
 
 ordcrs. 
 
Cause!. Corruption of Chrljllans, li^ 
 
 orders, wherein the Heathens lived before their converfion, they afcribc 
 them to the darknefs of their minds. * The Gentiles ((ays St. Paul) 
 have their unde^ftandin^ darkned, being alienated from the life of God throu:^h 
 the ignorance that is in them, becaufe of the hlindnefs of their hcf^rt. The 
 fame Apoille calls the times which preceded the coming of Chrift, the 
 times of Ignorance. And the firll: thing which God did to change the face 
 of the world, and to refcue it from Corruption ; was to difpel the clouds 
 of their ignorance, and to enlighten them with the knowledge of him- 
 felf, by the preaching of the Gofpel. 
 
 . Althouy;h Chriftians cannot be charged with fo grofs an Ignorance as 
 that of the Heathens ; yet they fall very (hort of that knowledge they ought 
 to have, and it mud be confefTed, that for the mod part, they live in 
 fliameful and deplorable Ignorance. This is the rcafon why piety is fo 
 much v/anting among them, and why they are fo depraved and vicious j 
 which is the thing I will endeavour to make appear. 
 
 In order to this ; as the Chriftian religion may be reduced to thefe 
 two heads, 
 
 Firjr, The Knowledge of the Truth. 
 
 Secondly, The Pra6lice of Holinefs. ^ 
 
 It is fit to enquire. Whether with refpecl to thefe, Chriftians are fur- 
 niflied with necellary information ? I fhall make it appear that they are 
 very little inftructed. 
 
 I. In that which concerns the truths of religion. And 
 
 II. In what relates to manners, and to the duties of Chriftianity. 
 The refleitions I fhall bedovv upon both thefe heads j will I hope, 
 
 clearly prove, That among thofe vaft multitudes of men, who profefs 
 themielves Chriftians, there are very few, who are well acquainted with 
 their religion. From whence it will be natural to conclude, That they 
 muft needs be very corrupt. 
 
 I. To begin with the Knowledge of the Truths of Chriftianity ; we 
 muft diftinguifh two forts of tiuths in religion : the general, and the par- 
 ticular truths. The General Truths, are thofe, upon which the whole of 
 religion is founded ; fuch as theie, I'hat there is a God, That the Bible 
 is a divine book, and l"h?.t the Chriftian religion is true. By Particular 
 Truths, i mean the various doctrines v/hlch religion contains, and which 
 are the parts of it ; but which at the fame time, depend upon the Gene- 
 ral Truths, as upon their principle. The doifrine of the facraments, 
 of juftification, and many others, are of this number. Now let us con- 
 fider the Ignorance of Chriftians in reference to thefe two forts of 
 truths : 
 
 I. Every man who makes m{z of his reafon, may eafily apprehend. 
 That the General Truths are the moft important; that they are thofe 
 of which one ought chiefly to be perfuaded ; and that without thefe Ge- 
 neral Truths, the Particular ones would be ufelefs, nay, would not be 
 fo much as Truths. To enquire. Whether there be any facraments, or 
 how a man can be juftified ; one muft believe firft. That there is a God 
 and a religion : for if I am not convinc'd of the exiftence of God, and 
 of the truth of religion, it would iignifie little to me, whether or not 
 
 there 
 
 * Eph. iv. 18, 
 
 H4 
 
520 Caujesofthcprcfcnt Part I.' 
 
 there were any racraments, and all the time I (hould employ in the pro-«. 
 fecution of this enquiry would be loft. 
 
 This firft reflection doss nlready difcover to us an efTential and capital 
 defe6l. A great many ChrilVians want inftruetion concerning the prin- 
 ciples and foundations of Chriftianity ; they do not fuffiiciently confider 
 the certainty and importance of it. Their knowledge of religion, does 
 feldom go further than the particular truths of it, and does not reach 
 the general. This is fo common a fault, that it may be obferved even 
 \n thofe whofe profeflion it is to ftndy religion and to teach it to others. 
 Some have fpent the bcft part of their lives in the ftudy of divinity, or in 
 expounding the Scripture, who never ferioufly examined the arguments 
 for the truth of Chriftianity, or the divinity of the Scripture. Some 
 are mafters of the principal controveriies which divide Chriftians, who 
 would ftand mute if they were called back to the hrft elements of reli- 
 gion, and if they were to maintain againft an Infidel, that there is a re- 
 ligion, or that the Chriftian religion is true. The people enter yet lefs 
 than the divines into the examination of the general truths ; and there 
 are very few who either attend to them, or indeed believe them as they 
 ought. 
 
 And yet tlie whole of leligion depends upon a firm perfuafion concern- 
 ing the principles of faith ; it is that which renders the particular truths 
 efleclual to falvation, and which begets piety and the love of virtue. 
 When a man is perfuaded that religion propofes nothing but what is cer- 
 tain, he immediately receives with reverence whatfoever it teaches; he 
 feels an inclination in himfelf to obferve its precepts, and he believes 2 
 judgment and another life, as if he faw them before his eyes. Such is 
 the efficacy of a true faith, and of a fteady perfiiafion about fundamental 
 truths. But without this perfuafion it is very hard, not to fay impoffible^ 
 to adhere fincerely to religion, and to perfonrl the duties of it. And this 
 is the conftant fource of the Corruption of Chriftians. 
 
 It may perhaps be objected, that all Chriftians receive the general 
 truths of their Creeds, and that thcfe are not queftioned but by Pagans 
 and Atheifts. Upon which I fhall make two refle6lions. 
 
 I. It is hut too true, that in the point of religion, there is at this day 
 a great number of pcrfons who entertain very lool'e opinions, and that do 
 at leaft border upon Atheifm. Thefe pernicious tenets are fpread wider 
 than fome people think. Not only the Libertines are infe6led with thera^ 
 but even the common people. All the prophane men and Deifts are not 
 to be found at courts, in armies, or among the learjied ; there are fome 
 in town?, among the vulgar, and even among country clown^. If we ex- 
 amine a little the difcourfes and appreKcnfions of men, efpecially of thofe 
 whofe life is irregular, if we do but begin to reafon with them and prefs 
 them, we may foon perceive the principles of incredulity and Atheiim in 
 many of them. It v/ill be found that they are not thoroughly perfuaded 
 that there is a God, and another life ; or that if tliey do not proceed to 
 that degree of impiety which attacks directly the very foundations of re- 
 ligion, th-ey harbour at lealt this fancy, that God doth not narrov/ly ob- 
 ferve men's deportment; that he v/ill not be fo fevere as to damn them 
 fur fome iins they have committed, and that there is no fuch great hann. 
 \n g'-atify:ng one's pafTions, aad living at the ufual rate of the world, 
 
 Tbcls 
 
Cause. I. Corruption of Chrljlians, lit 
 
 Thefe and the like fentiments are general enough, and yet they lead the 
 ftraight way to Deifm, and tend plainly to the rubveiiion of religion. It 
 would be therefore highly ncceffary, in order to root out fuch dangerous 
 errours, carefully to eftablilh thele great truths ; That there is a God, 
 that this God fpeaks to us in his word, and that whatever the Gofpel 
 tells us of another life, is moil; certain. This I fay would be altogether 
 needful, if it were but for the inllruclion of thofe 1 have now mentioned, 
 and their number is greater than is commonly imagined. 
 
 lly^ We may take notice, that tho' Chriil:ians profefs to believe the 
 truths of their religion, yet that belief is not lively and flrong enough 
 in them all. It is beyond all queftion, that moft Chriftlans are To only 
 becaufe they were engaged by their birth in the profeflion of Chriftiani- 
 ty ; but that after all, they know very little of the truth and divinity of 
 it. They would in like manner have been Jews or Pagans, if they had 
 been born in Judaifni or Paganifm ; fo that properly fpeaking they can- 
 not be faid to liave faith; for faith is a perfuaiion ; to believe, is to be 
 perfuaded ; and 'tis impoflible to believe a thing right without reafon or 
 examination. That which is called faith is commonly nothing elfe but 
 a confufed and general opinion, which makes but very flight imprefiions 
 upon the heart and mind ; but true faith is a greater rarity among Chrif- 
 tians, than we are aware of. Now as faith is the only principle of 
 pietv, fo a bad life does chiefly fpring from want of faith and from 
 incredulity. And there are two forts of Infidels ; fome deny and rejeit 
 Divine truths ; others do not quite deny them, but they doubt and be- 
 lieve but weakly. The Infidels who deny the fundamentals of religion, 
 are not many, but the number of thofe who doubt, and are not well 
 perfuaded, is very great. 
 
 This difcovers to ns the reafon why men who are acquainted with the 
 Divine truths and profefs to believe them, do yet a6l quite contrary to 
 the diilates of faith and religion. There feems to be in their proceed- 
 ing a manifefl contradiction ; it is a thing wondered at ; that people who 
 believe a God, and a religion, flaould live as if there was neither God 
 nor religion ; upon this we are apt to fay, that fmners are not confiftent 
 with themfelves ; and as if it were impoffible to reconcile their pradlice 
 with their belief, we cry out, that the depth of man's heart is unfearch- 
 able. But there is no fuch wonder in the cafe, and the proceeding of 
 bad Chriftians, is not always fo contradi6lory, as it feems to be. I 
 confcfs that men fin fometimes againft the convictions of their owa 
 confciences, and that fome who want not knowledge, do yet live 
 very ill. 
 
 This may proceed from Inconfideration, from the violence of their 
 paflions, from too great a regard to their temporal intereft, from the flat- 
 tering hope of pardon, or fome fuch principle. But for the moll: part, 
 men act confonantly and fuitably to their belief, and it is but feldom, 
 that in the condu£l of their lives, they behave themfelves contrary to the 
 fentiments and principles that poffefs them. We fuppofe that bad Chrif- 
 tians believe the truths of religion, and in that we are miftaken. Many 
 of them want faith, and are not fully convinced of thofe truths. Is it 
 to be imagined, that fo many perfons who live in fin, who make cou- 
 fcience of nothing, and who violate every minute the rules of their du- 
 
 4 tyj 
 
122 Caufcs of the prefent ' .Part I. 
 
 ty ; fhould be thoroughly perfuaded, that there is a God who fc^es them, 
 and to. whom they are to give an account? From all this, I conclude. 
 That the Ignorance of the General Truths of religion, is one of the 
 principal fourccs of Corruption. 
 
 Some will fay, That thefe truths need not be proved, and that they 
 are of the number of thofe firft principles, which are taken for granted, 
 hecaufe they are imprinted on the hearts of ail men. But this objection 
 is eafily anfwered by what has been faid juft now. I own that the ideas 
 and principles of religion, carry in them a natural evidence, inafmuch 
 as they are demonftrable from reafon and confcience ; and becanfe there 
 are principles in men by the help of which, they may arrive at the know- 
 ledge of the truths of religion. But thefe principles and ideas have been 
 in fome meafure ftiHed in many, either thro' ill education, or worldly 
 burinefs, or vice, or fome other caufe ; fo that they feel the force and 
 evidence of them but imperfeilly j and fome have no fenfe at all of 
 them. 
 
 Upon this account it is neceffary to excite and enlighten thofe ideas, 
 to explain and eftablifh thofe principles. I acknowledge further, That 
 fome parts of thofe proofs upon which religion is built, lie open to ail 
 iren's eyes ; but yet the ignorant, and thofe vx'ho are taken up with other 
 objects, do not obferve them: they fiiiould therefore be made to attend 
 to them: juft as we make ftupid and hecdlcfs people take notice of the 
 beauty of a palace, or the fKili of an artift in fome curious workmanfliip, 
 which would otherv^ife pafs unobferved by them. Flovv'ever the opinion 
 of thofe who pretend that the General Truths ought not to be proved, 
 is contrary to the Koly Scripture ; which teaches us to reafon upoa the 
 principles of religion, and to fearch into the proofs of them; where in 
 order to convince men that there is an Almighty and Infinitely good 
 God, it propofes to them, the beauties and v.'oiuiers which fhine in his 
 works, and exhorts them to the confideration of them. This may be 
 feen in the book of job. In the XIX. and CIV. F/al. Rom. i. 19, 20. 
 and in many other places. 
 
 3/)', It may further be faid, That the proof of General Truths, is too 
 difHcult for the common people, and that the learned only are capable of 
 fuch a difcufhon. I grant that all forts of perfons are not able to com- 
 prehend all that has been v.'rit upon thefe matters. And therefore I do 
 not pretend, that it is impoffible to have a true faith without entring into 
 the detail of all thefe proofs, and without following with the utmoft 
 ftriclnefs, all the deep and abftra6ted reafonings, which have been ufed 
 to prove the exigence of God, or the truth of the Chriftian religion. I 
 think rather thofe matters ought to be treated with great difcretion, efpe- 
 cially in fermons. It would be a great piece of imprudence, to mufter 
 up in a publick difcourfe, all the objections of Atheifts, or the fubtilties 
 of Libertines ; thefe ought to be referred to private conferences. Thofe 
 who fpeak to the people, mufl take heed, lelt by difputing and fpeculat- 
 ing too much, they render the fundamental truths problematical, and 
 raife fcruples in men's minds. They ought to build upon this principle. 
 That n\cn aic carried by a common and natural inclination to believe 
 the exiftence of God, to acknowledge a difterence betwixt good and 
 evilj and to own Providence, and the other truths of religion; but for 
 
 all 
 
Cause I. Corruption of ChrijTians, 12^' 
 
 all that, it may be very ufeful and neceflary to confirm thofe truths, to 
 fet them in the cleared light, and to convince the people of them. 
 
 As to what is faid, That the prpofs of the principles of religion are 
 not fuitableto the people's capacity : I anfwer. That moft of thofe proofs 
 are fuch, that there if^ no need of being either learned, or a divine, to be 
 affecled with them. We ought to fuppofc here, that the more important 
 anv truth ,is, the clearer and the eaficr the proofs of it are, I do not fpealc 
 of all truths ; there arc fome that are mod: certain, whofe proofs are dif- 
 ficult, and above the reach of common underftandijigs ; fuch are mairy 
 metaphyfical truths, and mathematical demonllrations j but at ^hc fame 
 time, the knowledge of thofe truths is not necc-ffary, and a man without 
 danger may be ignorant of them. I fpeaic now only of thofe truths which 
 it concerns every perfon to know, and which are of general ufcfulnefs 
 and neceflity. Thefe are always clear and eafily proved. And this, by 
 the by, ought on the one hand, to make us admire the v/ifdom and good- 
 nefs of God, who hus fo well provided for the neceflities of men ; and on 
 the other hand to fet bounds to our curiofity, and to fortify our faith 
 againft thofe doubts, which might Itart up in our minds, by reafon of 
 fo many things which we are ignorant of. 
 
 As therefore of all truths, none ?re of greater confcqiiencc, or of a 
 more intire certainty than thofe, Vv'hich religion depends upon ; fo the 
 proof of thofe truths ought to be fimplc, evident and fuited to all men's 
 capacity. Thus when in order to prove the being of a God ; we alleds';c 
 for inftance, the flate and order in which the world fubfiils ; when we 
 fhew that the world cannot be eternal, and that things had a beginning ; 
 when we eflabliilj the infpiration of Scripture by the pro;.«hecies it con- 
 tains, which were undoubtedly written before their accompliihment : 
 when we prove the truth of the Chrlftian religion by the truth of matters 
 of tail and hiftory, and dcmonftr.ue that if the facis upon which reli- 
 gion is founded, are not certain, there is no fuch thing as certainty in 
 the world, in refpect of things that are paft ; and that if the teftimonv 
 of the Apoftles is rejected, there are no witneiTes or hiftorians, who may 
 not be rejected upon better grounds : when we confirm the Sacred Hif- 
 tory, by the concurring teftim.ony of Pagan v/riters, and by the moft an- 
 cient, and the molt unqueftionable monum.ents. which paft ages can afford: 
 when we refiecl: upon the manner in which the Chriftian religion was' 
 planted in the world, and upon the alteration it has made in it : when 
 we mlift upon the characters of truth, fincerity and divinity, which are 
 obfervable in the Scripture: in fhort, when we take religion to pieces, 
 and miake men fee and feel, tha-t its doctrines, its precepts, its promifes, 
 and its threatnings, have nothing in them that is abfurd or bad, or con- 
 trary to our natural apprehenfions ; nothing but vvhat perfectly agrees 
 with found reafon, and the fentiments of our own confciences; and no- 
 thing but what is advantageous to particular perfons, and to focieties : 
 When 1 fay, we urge thefe proofs and others like them, and have the art 
 of propofing them in a clear and judicious method, it is certain that they 
 contain nothing that is very difficult. Thefe are the cleareft and the 
 ftrongeft proofs that can be ufed, in a fubje6t of this nature ; and the ar- 
 gunients which are made ufe of to eftablilh thefe proofs, are for the moft 
 part fo natural, and fo conform to tlie ideas of our minds, and to the 
 
 principles 
 
124 Caujes of the prefent Part I. 
 
 principles of common fenfe, that there are few ev?n of the vulgar who 
 may not apprehend them ; if not perfectly and in their whole extent, 
 which is referved to men of a larger capacity ; yet fo far at leaft as to be 
 fufiiciently fenHble cf their force. 
 
 If then difficulties and obfcurities are to be met with in the difcufllon 
 of the principles of religion ; it is becaufe this matter is neglefted, and 
 the people are little informed. But if the (iime care had been taken to 
 inllrucSl Chriftians in the fundamental truths of religion, which was be- 
 flrowed upon explaining and clearing particular ones j they would have 
 another kind of perfuafion than they have of the truth of religion. Thefc 
 great and fublime truths, have without comparifon more fuitablenefs and 
 a£&nity with the nature of men and the fentiments of their hearts, than 
 xnany obfcure, difficult and lefs necelTary things, which yet have been 
 effc6l!ia11y taught them. 
 
 4/)', But againft this, experience may pofTibly be objefled : it may be 
 iaid. That there are Chriftians, who moil certainly have piety, and yet 
 did never meditate much upon the foundations of Chriftianity. I an- 
 fwer. That it is not conceivable, how a man fhould be a pious Chriftian, 
 without being perfuaded of the truth of his religion. For at this rate 
 piety would be but nicer conceit and enthufiafm ; and we muft fay not- 
 v/ithftanding all that Scripture and reafon telis us to the contrary, that 
 men are Chriftians without knowledge or reafon. It cannot be other- 
 wife, but that good men muft have been convinced of the truths of the 
 Gofpel, and have had a lively fenfe, that thefe are the moft certain and the 
 moft important of all truths. If we encmire what principle it is which 
 produces piety in the hearts of the moft limple people, we fhall find it 
 IS an unmovcable perfuafion. That there is a God, a judgment, a hea- 
 ven and a hell ; yvhich perfuafion is neceflarily founded upon fom.c of the 
 proofs I have hinted at. 
 
 I grant, which no doubt will be objected to me. That in many this 
 perfuafion is not clear enough, and that it is not the refultof a particu- 
 lar examination ; but this does not lefi'en the force of my argument. 
 For though the perfuafion of good men fhould not be fo clear and {o well 
 grounded as it might be, yet it does not follow but that it is fincere ; a 
 man may be convinced of a truth, tho' he does not difcover all the cer- 
 laintv and all the proofs of it, and tho' he is not able to anfwer all the 
 objections againit it. So that ftili it is true, that there is no religion, 
 without the belief of the general truths of it. After all, we muft ac- 
 knowledge, That there are good men, who are not fo well inftru6ted 
 upon this head as it were to be wifhed. And this dcfei£l of inftruction, 
 this imperfection of their faith, is one of the main caufes of the defect 
 and im.perfection of their piety. Thus we may frequently obferve, in 
 their conduct, fuch weaknellts and opinions as do not agree with the pure 
 Bght of faith, and with the exa£tnefs of the rules of the Gofpel. Ihis 
 IS part of the unhappinefs we lament, and of that Corruption of which 
 we feek the Caufes. But no man will difpute, but that if the fame per- 
 fans had more inftruction, they would carry virtue much farther than 
 they do. The degree of piety, does ordinarily follow the degree of 
 faith : where there is no faith, there is no piety ; and where faith is weak 
 and faint, piety is languid and defeiStive. This is the general ft^^te and 
 
 cliaracter 
 
Cause I, Corruption of Chrifilam, %2% 
 
 chara£ler of Chriftlans at this time j either downright Irnpicty, or a piety 
 that is both feeble and imperfecft. 
 
 Sthly^ In the laft place, feme will perhaps ohje6l here, That incredu- 
 lity is the effect, rather than the caufc of corruption ; and that Atheifsn 
 does not produce corruption, but corruption Atheifm. To this, I fay, 
 that thefe two things do mutually uphold and fupport each other. Many 
 fall into Infidelity, becaufe their hearts are vitiated, their licentious way 
 of living takes them off from enquiring into religion, and hinders their 
 believing of Divine truths. But it is not lefs certain that one of the 
 great caufes of the diforders of Chriftians, is that either they do not 
 believe at all, or that they believe weakly and confufedly ; and this can- 
 not be reafonably contefted. 
 
 II. Here is then the firft and the principal defe£l. That men are not 
 fufficiently inftrucled in the general truths and principles of Chriftianity. 
 I faid that the particular truths and the parts of religion were better 
 known ; which does nOt imply but that in this refpe6l too, Ignorance is 
 very great and general. 
 
 I. I fliall not fcruple to fay. That there are prodigious numbers of 
 people, who fcarce have any knov/ledge at all of the doctrines of reli- 
 gion. If all Chriftians were obliged to render an account of their faith, 
 if they were examined upon the articles of their belief, or the main faiiis 
 related in Sacred Hiuory ; there would appear in moft of them, fuch an 
 aftonlfhing Ignorance, or fuch confufed and intricate ideas ; that one 
 would hardly think them more knowing than if they lived in the darknefs 
 of Heathenifm. And what religion, what piety can we look for among 
 fuch men ? 
 
 But befides this grofs and palpable Ignorance, there are feveral defe<9s 
 of inllruction to be obferved, even in thofe who have, or fancy that they 
 have more knowledge than others. I fhall particularly take notice of 
 thefe two. 
 
 I/?, Thofe who exceed the ordinary degree of knowledge, have yet 
 often but a falfe kind of light : either they do not know thofe truths 
 which they {hould Icnow, or elfe they know them not right. They ap- 
 ply themfelves to things which are not effential to Chriftianity, or which 
 are lefs confiderable than others which they do not ftudy. Thus in all 
 Chriftian focieties, inftruction is commonly placed in the knowledge of 
 the doctrines and opinions, particular to every one's own fe6t and party. 
 Whoever is able to debate thofe points, and is fkilled in controveriie, is 
 faid to underiland his religion. Thefe matters may perhaps have their 
 ufe ; but there are other things which men are more concerned to knov.', 
 becaufe they are more conducing to piety; and yet they are almoft coii- 
 ftantly neglected. The ocsafion of this error, is that the various im- 
 portance of the truths of religion, is not duly weighed, and that religioa 
 is not ftudied in an orderly method. Very few perfons dillinguifh be- 
 tween the more and the lefs neceffary things, between the moft ufefut 
 iubjects and thofe which are of little edification. Moft men ftudy reli- 
 gion without rule,vand to no purpofe, and fo run out upon many unpro- 
 iitable fuhjecls. That which is called learning in divinity or knowJedgs 
 ot religion, is frequently nothing elfe, but a heap of notions, whica 
 have no influence upon piety, or refpect to men's falvation. It is but a 
 
 confuui 
 
126 Caufes oftheprcfent Part I, 
 
 confufed mec^Iey, wherein the -leaft neccflary things are blenaed, without 
 choice and diftincflion, with the moft important, I do not fpeak here 
 of the perplext and unaccurate ideas which men often have about thefe 
 matters ; 1 pafs by the falfe reafonlngs, Vv'hich are fometitr.es ufed to e(ki- 
 bhfh the truths of Chriftianity, as well as thofe mifts, which the fchool- 
 divinity has caft upon the Gofpcl : I 6p only obferve, That the know- 
 ledge which moft men have of religion, is not very fit to make them fen- 
 fible of the beauties of it ; fo that when all is done, it is no wonder 
 that it ih.ould feem to many an obfcure, crabbed, unpleafant and in- 
 tricate fcience, and that it fhould have fo little effecfl; upon men's 
 minds. 
 
 idly^ The other fault is. That men content themfelves with bare in- 
 flruclion, or with the limple knowledge of the Chriftian truths, while 
 they are ignorant of their ufe. if they do but know in an hiftorical 
 manner, what is believed by ChrifHans, and are able to reafon about it, 
 and to difcern truth from error, they think themfelves fufficiently in- 
 flru(ftcd. But thefe inftru6tions do not reach the heart. Among that 
 fmall number of perfons who have fome knowledge, there are but few 
 who confider that this knowledge is to be diredted to a holy life, as to 
 its proper end and intendment ; and they are fewer yet who a(51:ually di- 
 rect it to that end, and make it fubfervient to the reforming of their 
 lives. And fo it con^.es to pafs, that a great many of thofe who nre beft 
 acquainted with the truths of religion, have yet but an imperfe^l and 
 barren knowledge of it, and that with all their attainments, they live flill 
 in the darknefs of corruption and vice. 
 
 II. Hitherto we have confidered Ignorance with relation to the truths 
 and do6lrincs, vv-hich the Chriftian faith embraces: let us now view this 
 l2;norance with refpecl to the duties which Chriftianity prefcribes. Upon 
 this fecond head we fliall difcover yet a greater Ignorance than upon the 
 firft. For after all, fomething may be done, when we are only to in- 
 jfufe into men fome knowledge of truths and dodrines. It is ufual enough 
 to fee very ill men, who in this regard are not deftitute of light. But 
 it is much harder to inftrudl them in the duties of holinefs. We may 
 apply here thefe words of -our Saviour's ; * Men love darknefs rather than 
 i'lght^ becav.fe their deeds are evil ; for every one that doth evil hatcth the lighf, 
 neither co7neth to the Ught^ left his deeds jhculd he reproved. The maxims of 
 the Gofpcl and the rules of its morality condemn fmners, and therefore 
 they do not care to be informed about them. Thofe who love the world 
 and their fins, are glad if they can enjoy the fweets of thefe v,/ithout di- 
 fturhance and interruption : and therefore they will not enquire much 
 into the moral precepts of Jefus Chrift ; they are loth to come atfuch a 
 knowledge as would difclofe to them the turpitude of vice, and breed 
 uifquiet and remorfe in them. Ignorance begets fecurity : the more ig- 
 norant a man is, the fewer ftings he feels in his confcience, the more 
 pleafure he takes in his fin. The very fliadow of evil frights a well-in- 
 ftrudted Chriftian 5 but crime itfelf does not daunt one who is ignorant : 
 he does not hear within himfelf thofe alarms or reproaches, which are 
 either the prefervatives againft fin, or the remedies of it. 
 
 From this it may be judged already, that men are generally very little 
 3 inftruded 
 
 * John Hi, 19, 20. 
 
Cause!. Corruption of Chrlftiam, 127 
 
 inftru(5led in what concerns manners. But that we may the better un- 
 derftand how great the ignorance is in this matter, it muft be obferved. 
 That whoever will perform the duties of religion, mu{t be perfuaded of 
 their neceHity, and acquainted with their nature. One cannot imagine 
 how they can be practilbd by a man, who either does not know them, or 
 does not think them neceitary : this is the plain reafon why men do fo 
 little addi(51: themfelves to piety ; they know neither its necerfity nor its 
 nature. 
 
 I. As the foundation of faith is the belief of the truth and certainty of 
 thofe fails and dodlrines which religion propofes ; fo the ground-work 
 of piety is, to be perfuaded of the neceffity of the duties which Chrifti- 
 anity requires ; without this perfuanon, it is impolTible for' men to refign 
 up themfclves to the praiflice of virtue. Now one would think that 
 all Chriilians Oiould be fullv convinced of this neceiTity. For if there is 
 any certain truth in Chriftianity, it is this, th;it'the pra6tice of good 
 works is necelTary. Good works do fo immediately belong to the defigti 
 and the effence of religion, that it falls to the ground as foon as they are 
 taken away : and in proportion as the neeelTity of a good life is weak- 
 ened, fo much is the power and beauty of that holy religion v/hich Chrifl: 
 brought into the v/orld leffened. Reh'gion contains dr/^trines, precepts, 
 promifes and thrcatnings. It does altogether depend upon the exifience 
 of a God, and the certainty of another life, and a judgment to come. 
 But if you baniih out of religion theabfolute necefiity of good works, 
 you attack it in all its parts, and you undermine its very foundations. 
 For this makes the knowledge of its dodtrines vain and needlefs ; it 
 turns its precepts into bare counfels :, the promifes of it, which are con- 
 ditional, and ("uppofe obedience, ceafe to be promii-cs ; the threats which 
 God denounces againft nnners, are but empty menaces, which God 
 makes -only to fright men, but does not intend to execute. This de- 
 itroys the chiefeft and ftrongeft proofs of the exiilen.ce of a God, and of 
 another life ; it ruins that great argument for religion, which is drawn 
 from the difference between virtue and vice, and from the deferts of 
 both; and it contradiils the neceaity, the nature and juflice of the laft 
 judgment. All this may eallly be demonll:rr.ted. This neceffity of good 
 v/orks might likevvife be proved, from the plain declarations of the word 
 of God ; and it might be fhev/n, that there is no truth more clearly and 
 frequently inculcated than this in Holy Writ. But not- to engage in 
 thefe particulars, which do not properly belong to my purpofe ; I fhall 
 take it for granted, that a holy life is abfolutely neceflary ; for either that 
 is true, or there is nothing true in religion. 
 
 Yet how clear foever this truth may be, it is but little known, and 
 men are not much perfuaded of it. No man indeed, does flatly and 
 without fome preamble deny the necefiity of holinefs ; every teacher 
 protefTes that to be his doctrine , all Chriftians, in Ihew at leaft, are 
 agreed about it. But when they come to explain their meaning clearly 
 concerning this neceiTity ; when it comes to the application or to prac- 
 tice, or v/iien they eftabiiih other doilrines, they contradici: themfelves, 
 they hefitate upon the matter, or they explain it with certain reftrictions, 
 which footh men in fecurity, and difpofe them to be;ieve that faJvation 
 may be obtained without good works i which overthrows their necefiity. 
 
 Nay, 
 
taS Caufis of the prefent Part tl 
 
 Nav, Come ffame to themfelves fuch a notion of religion as even ex- 
 cludes good works J this will appear in the following chapters. 
 
 If it be faid, That though this intire and indifpenfable neceffity of a 
 good life were not fuppofed, yet this would not prefently open a door to 
 licentioufnefs, fince there remain other fufficient motives to holinefs, 
 fuch as thofe which are derived from the jullice and reafonablenefs ot 
 the divine laws, from the gratitude and love we ov/c to God, from the 
 edification of our neighbour, and from our calling and duty, I anfwcr, 
 that thefe motives are very jull and prefiing, and that they neceflanly 
 enter into that obedience, which all true Chriilians pay to the command- 
 ments of God. I acknowledge befidcs, that they would be fufficient to 
 infpire all men with the love of virtue, if they did all govern themfelves 
 by the principles of right reafon and juftice. But thele are not the only 
 motives which ought to be urged ; God propofes others befides ; he pro- 
 mifes, he threatens, he declares, * that xvithoid holinefs no man jhall jee his 
 face^ which imports an abfolute neceffity. And furely as men generally 
 are, there are many of them upon whom thofe motives taken trom de- 
 cencv, juftice, gratitude, duty, or the edification of our neighbours, will 
 have very little force. The moll honourable motives are not always the 
 moft efteclual. Man being fo corrupt, is fo many ways, and by (o 
 flron"- a bias carried towards evil, that it is hard for him, without an 
 abfolute neceffity, to abllain fi'om it. But how much lefs will he refrain 
 from fm ; if he is perfuaded that it is not necelTary to controul his incli- 
 nations, and to confine himfelf to a kind of life, which appears unplea- 
 fant and melancholy to him ? Now as this is the difpofition in which 
 moft people are, we need no longer wonder, why there is fo little reli- 
 gion and piety among men. 
 
 2. If it is difficult to practife thofe duties, which we do not think nc- 
 ceffary, efpecially when they crofs our incHnations ; it is yet harder to 
 praclife them, when we do not know them. It is not poffible to do 
 good or to avoid evil, if we do not know the good that we fliould do, 
 and the evil we ought to flum. Now in this the generality of Chriftians 
 want inftrudiion. Every body fpeaks of piety and virtue, but few men 
 know what they are. The common people are little acquainted with 
 the duties of religion or the rules of chriftian morals. This mufi: be 
 confeft, and the glory of God requires, that we fhould ingenuoufly own 
 it. I cannot but enter here into fome particulars, to prove this igno- 
 rance. 
 
 I. There are fome efTential duties unknown to a great number of 
 Chriftians, and which were never thought of by an infinity of men. I 
 will alledge for an inftance one of the plaineft and of the moft neceflary 
 duties of moralitv, and that is reftitution. The' the fcripture ftiould 
 not exprefly enjoyn it, we need but confuk reafon and natural juftice to 
 be convinced, that he who has done an injury to another man by taking 
 from him any part of his property; is bound to make up that damage, 
 by reftoring to him whatever he has wronged him of. 'I'hcre is every 
 day occafion encugli to make reftitution ; nothing being more common, 
 than for one man to appropriate to himfelf by unlawful mean?, what be- 
 longs to another j and yet in many places reftitution is a thing without 
 
 preftdenu 
 * Heb, xii. 14. 
 
Cause!. Corruption of Chrijiians, 129 
 
 precedent. But this we ought not to wonder at, conquering that there 
 are thoufands of Chriftians who never heard a word of this duty. This 
 matter is fo little known, and the people are fo little inflrtKfled about it 5 
 that a treatife concerning reftirution, written by Mr. la Placcite, having 
 been pubiilhed feme years fince j it has been read as a very fingular 
 book, the fubjetfi: whereof was new and curious. Nay, fome have <Tone 
 lb far as to cenfure this doffrine of reftitution, pretending that it was 
 novel and too fevere ; fuch a pitch of ignorance are men arrived at iii 
 mattti-s of morality. And this is not the only duty which is not under- 
 flood ; there are many others befides, either among thofe which are 
 common to all men, or among thofe which are particular to every call- 
 ing, and which it does not appear that men were ever taught or ever 
 made the lead rtfle6lion upon. Now a man muil needs negledl the 
 duties that he does not know. 
 
 2. There are divers iins, which are not commonly ranked among 
 fins, or which men do not think to be damning Iins. Of this number is 
 lying and unfmcerity, either in difcourfe or in dealings. Among thefe 
 we may alfo reckon luxury, floth, a foft and voluptuous life ; many 
 indireft practices to grow rich, which are eftablinied and authorized by 
 cuftom ; drunkennefs, which in fome countries is not eftcemed a vice, 
 and all thofe fins which are only committed by our thoughts. Chriftians 
 now a-days think themfelves innocent, fo they do not do things mani- 
 feftly criminal. They conceive that murther is a crime, but they do not 
 think themfelves guilty for pafling a rafli judgment upon their neigh- 
 bours, or taking up unjuft fufplcions of them. They believe uncleannefs 
 to be a fin, though even fome are very indulgent to themfelves upon this 
 head ; but impure thoughts or fenfuality go for nothing with them. 
 Thus there are many fins which men are not inftrufled about, and 
 what wonder is it then, if they commit them without fcruple, and i£ 
 there is fo much corruption in their manners. 
 
 3. There are fome general maxims in morality without the know- 
 ledge of which, it is impo/fible to have a folid piety; and yet thefe arc 
 almoft univerfally unknown ; efpecially thefe two, which defcribe to us 
 the characters of true holinefs. The firft is. That a habit of fm is an 
 infallible token of a corrupt man ; and that any one habitual fin which 
 a man does not forfake, efpecially when he is warned of it, is enough to 
 /hut him out of heaven. This maxim is underftood but by very few 
 people. Moft men are ingaged in vitious habits; fuch as praying with- 
 ouc attention, fwcaring, falling into a pafTion, or the like : Thefe habits 
 grow ftronger with age, men live and die in them, and yet they think, 
 they die in a Rate of falvation. The other maxim which is neither lefs 
 important nor better known ; is, That there is a vaft difference,; {letweea 
 fm and fin, and between finners and finners ; that the frailties'of good 
 men are one thing, and the great and wilful fins of bad men, another 
 thing. If men do not apprehend this difference, they will confound vir- 
 tue with vice, and good men with impious %vretches ; and yet this is little 
 obferved. It is commonly believed that all men being finners, they are all 
 upon the matter in the fame condition, and do all fin alike, fo that there 
 is no great odds beiweea them. Such notioQs muH needs make way 
 for libertinifm. 
 
 Vol. VI, I ^[y^ i^ 
 
J 3® Caiifes of the prefirit Part I. 
 
 4/j/, If Chrlftians have forae knowledge concerning the duties of mo- 
 rality ; yet that knowledge is too general and fuperficial. They know per- 
 haps in the main, that fome lins are to be avoided, and fome virtues to be 
 pracflifed ; but that they only knovv confufedly, they content themfelves 
 with fome general ideas, which for the moft part prove ufelefs and infig- 
 nificant. The delign of morality, is to regulate men's anions, in all the 
 circumftances they may be in, and to teach them how they ought to be- 
 have themfelves, in all the different cafes and emergencies of life. Now 
 as thefe cafes and circum (lances are infinitely various, it is neceffary 
 that men (hould know their duty with fome exadlnefs, and that they 
 fhould have rules at hand applicable to all particular cafes, by the help 
 of which they may difcern, what is lawful from what is not. For here 
 fupcrlitial knowledge and general ideas, will not ferve the turn ; becaufe 
 they do not determine particular cafes. 
 
 The principles of morality are clear, but it is requifite to make a juft 
 application of them, and to draw right confequences from them. Every 
 body acknowledges, that wrong is not to be done to any man, but few 
 know what the doing of wrong is. There are innumerable ways of 
 violating juftice in relation to our neighbours, or of getting money, 
 which are fmful ; and yet thefe are made ufe of every day, and people 
 think that there is no harm in them ; and io they are guilty of cheating, 
 extortion and injuftice, and they do not know it. Whence does this 
 proceed, but from ignorance, or from thofe general and fuperficial notions 
 which I have mentioned ? This is one of the reafons why fome books 
 and djfcourfcs of piety produce fo little efFetft ; they handle things only in 
 the lump ; they treat of virtues and vices, of temperance, of covetoufnefs 
 and injuftice ; they exhort and threaten ; but they ufually go no further 
 than generalities, and they feldom defcend to thofe particulars, which 
 are fo neceflltry to inform and direct the confcience. 
 
 5/y, Men are no lefs ignorant concerning the degrees, than they are 
 concerning the parts of holinefs. Chrifti.ins are not only obliged to the 
 pra6tice of many virtues ; but thev ought befides that to praftife them 
 in the moft perfeft manner. Our Saviour does not require in his difci- 
 ples a mean and ordinary degree of holinefs ; but he calls them to per- 
 feflion. He demands that ihey lliould carry virtue much farther, than 
 other the heathens or the Jews did, tliat they ihould praflife charity, 
 even to the loving of their enemies ; that they fliould be fo patient, as to 
 think it their happiacfs to fufFer; fo humble as chearfully to bear con- 
 tempt and injuftice ; lb pure, as to hanifti all unclcannefs from their verj' 
 thoughts ; and fo of all the other virtues. But an infinite number of 
 Chr'fli M]|Sj are ftrangers to thefe ideas of perfecfion. They never knew 
 the cnt^tit of the duties of Chriftianity ; they have neither tcndernefs of 
 <:oufcieflce, nor elevated fcntiments about morality. They think they 
 do much, if they obfcrve that which is moft funple and eafy in every 
 virtue ; they confine themfelves to that, and aim at no other perfection j 
 fo-that fublirae virtue and piety are not to be fought for amongft them. 
 
 6ly, Lalliy men's ignorance does not only appear in that they do not 
 Icnow [heir duty ; but it does likewife difcover itfelf in this, that they 
 •do not know themfelves. The knowledge of one's (elf is a capital point 
 ia icligioa. For it is not enough to be informed of one's duty j every 
 
 one 
 
Cause I. Cprmpilon of ChrijUam. J31 
 
 one muft: know befides, whether he obferves It or not, whether he realiy 
 has religion and piety ; for upon this depends the judgment he is to make 
 of himfelf, and of his own condition : now people are as much in the 
 dark about this article, as about the others 1 have nieniioned. The 
 greateft part of men live without reflecting upon themfelves, and in a 
 prodigious unconcerned nefs about their fpiritual flate. They do not 
 trouble themfelves to inquire, whether they are of the number of good 
 or bad men, whether they are in a ftate of grace, or of damnation or 
 not. Or, if at any time they take this into confideration, they moft 
 commonly flatter themfelves, by pronouncing too favourable a judgment 
 upon their own condition. There are many who boldly rank themfelves 
 among good men ; and yet are not able to give a folid reafon of that opi- 
 nion they have conceived of their ov.m probity and virtue ; nay they are 
 perhaps actually engaged in vice and impiety. If they are but free from 
 noify and fcandalous fuis, if they feel now and then fome good motions, 
 if they have fome good uualities, or an inclination to fome virtues, or 
 an abhorrence of fome vices ; that is enough to fill them with a good 
 opinion of themfelves. Now when men are thus blinded by felf-love, 
 and do not know themfelves ; there is but little hope of them, and they 
 will undoubtedly fall into a ftate of fecurity. 
 
 Thefe conliderations plainly (hew, if I am not miftaken, that men for 
 the moll part live in very great ignorance. But I think my felf bound 
 to anfwer an objecftion, which may be offered againft what has been faid. 
 Some will think no doubt, that it is very difficult for men, to be fo well 
 inftrufted as I fuppofe they ought to be ; and that the people are not ca- 
 pable of fuch an exadt knowledge of morality. 
 
 To fatisfie thofe who make this objeffion, and to clear this matter 
 fully: 1 obferve firlf ; that by all I have faid, I do by no means prerend, 
 that all Chriftians can, or ought to be equally Inftrufted. I know that 
 there are degrees of knowledge, and that in morality, as well as in doc- 
 trines, divines and men of parts, go a great way beyond the bulk of 
 mankind. It is fuiftcient for every one to be inftrudled, according to 
 his capacity and his condition. But after all, it mull be granted, that 
 the knowledge of the principles of morality, is necelTI^ry to every body ; 
 or elfe we muft Itrike feveral precepts out of the Gofpel ; unlefs that we 
 imagine that thofe precepts are intended only for a i'mall number of 
 learned and fubtil men ; which is direffly oppofite to our Saviour's words, 
 who faid, that his doclrine is defigned for all mankind, for the little ones 
 and the fimple, rather than for * the ivife and pnidert. There is no Chrif- 
 tian but ought to be a [pirituahnan and taught of God. When St. Paul 
 fays, prove all things, hold fafl that -which is good. Whatfo'^ver things arc 
 true, whatjoever things are honcjl, tt'hatfsever things are jtiji, xvhatfiever 
 things are pure, ivhatfever things are lovely^ "juhatjoever thinys are of good 
 repo> t ; if there be any virtue, if there he any praije think of thefe things. 
 When St. Peter exhorts Chriftlans, to add to their faith all Chrijiian vir- 
 tues, to grow and abound in all thefe virtues ; fuch exhortations do belong 
 equally to all the profelTors of Chrillianity. 
 
 It muft not be faid, that there are men in the world of very dull and 
 
 I 2 ihaliov/ 
 
 * Matth. xi. 2^. i-Cor. x. Tohn vi. 45. i Theff. v. 2c. 
 Phil. iv. 8, 2 Fct, ii. 5, 6, 7, s;; 
 
132 Caiifes of the prefetit Part f. 
 
 fhallow capacities, and that country people and mechanicks cannot com- 
 prehend all thefe maxims of morality. This is not fo difficult as it is 
 imagined. The duties of morality are clear, tj-'ey prefently affe6l a man, 
 becaufe they are confonant, to the common notices and fentiments of 
 conlcience. Chufe what part of raoralit) you plealc, and you may with 
 due endeavours, make either a handy-crafts-man, or a day-labourer ap- 
 prehend it; fo you confine your lelf to the knowledge and pra(ftice of 
 thofe duties which are neceffary to fuch people in their fcveral callings. 
 Is there any thing more fubtil or difficult in the rules of morality, than 
 there is in a hundred dexterities and ihilts, which are praftifed in the 
 affairs of this life ; and which common people can attain to without 
 any great pains ? !f therefoie men's underliandings are fo grofs and Au- 
 pid in moral matters; it is not becaufe thele matters aie above their 
 Teach ; but becaufe they were never taught them, or never applied them- 
 felves to them. We ought not to judge of what men might be by what 
 they are. The beft ground becotp.es barren, when it is not cultivated. 
 If things were well ordered among Chrifiians, in relation efpecially to 
 the inPuudliion of the people, and the education of children ; the gene- 
 rality of them would not be fo ftupid and ignorant as they are. We 
 may therefore conclude, That ignorance Is one of the general Caufes of 
 Corruption. Chriftians being ill. informed of the truths and duties of 
 their religion; and wanting inftruftion both as to faith and manners, 
 they inuft needs live in a great neglecfl: of. religious matters. 
 
 It may be afked, Whence does this Ignorance proceed ? I (hall ob- 
 fcrve three principal Caufes of it. The firfl is Education ; the way in 
 which children are bred up, does infallibly lead to ignorance. The fe- 
 cond is the want of means to get goi d inftruftion, and particularly the 
 defe(5l of thofe inflrucffions which are delivered to Chriltians, in fermons, 
 catechifms, and books. The third is the floth and carelcflnefs of tr.en, 
 who will be at no pains to acquire necedary kfiovvledge We might be- 
 flow very weighty conliderations upon every one of thefe three heads ; 
 but fiuce they will come again in our way, in the fequel of this Treatife, 
 it is enough to have pointed at them in this place, as the three main 
 fources of Ignorartce. In truth, if men are ill educated, if they are de- 
 'ftitute of the necciiary means of inflruction, and take no care about it; 
 whence fliuuld they have fufficicnt knowledge ? unlefs they %vere inffrudt- 
 ed by miracles, by revelations, and infpirations, they cannot but be ig- 
 norant and corrupt. 
 
 But now if Ignorance be the firfl; Caufe of Corruption ; it is plain 
 that the firft remedy to be ufed againlt Corruption, is the removing 
 that Ignorance. It is that we are to begin at, it wc would bring back 
 Chriffians, to a lifcworthy of the religion they profefs. Exhortations, 
 cenfures, and all other fuch methods will lignify nothing, as long as men's 
 minds are not prepared by proper inftrucfions. 
 
 From all that has been laid in this chapter, it may be gathered. That 
 the right way to inlfrudf men, is before all things to convince them of 
 the truth of religion ; and to make them fenfibk that there is nothing 
 more certain, or of greater coufequcnce in the world, than the princi- 
 ples of Chrif^ianity. The belief of the General Truths, ought efpe- 
 cially to ije well fi>-ed in their minds : as th»at there is a God, a Provi- 
 deuce, 
 
Cause IL Corruption of Chnjiians. 133 
 
 dence, a judgment and another life. After this we mufl proceed to the 
 Particular Tiuths of the Gofpel, and as we go on in explaining tliem, 
 we ought to (hew, what influence thofe truths have upon holineis and 
 falvation. 
 
 But the moft important thing of all, when thefe truths are fettled; is 
 to fhew, that the bare knowledge of the Chriftlan doiftrines, is not able 
 to make ^len happy ; that the fcope of religion, is to make men truly 
 good ; an-d that without piety and good works there is no falvation. 
 
 It will not be fufficient to recommend fanflification in general, buc 
 the nature of it mult hefi ies be diftin^Iy explained ; it mufl be fliewed 
 which are the general and particular obligations of a Chri/lian life, and 
 what fins are contrary to thefe. And here thofe whofe bufinefs it is to 
 inflruct the people, ought to be as particular, as poffibly they can ; fliew- 
 ing upon each virtue and vice what the nature of it is, and what are the 
 feveral characters, kinds, and degrees of it ; and propofing likewife the 
 motives which iliould difcourage men from thofe vices, and prompt them 
 to the practice of the oppofite virtues; as alfo the dire>5lion3 which may 
 facilitate the performance of all thefe duties. When teachers (hall go 
 thus to work, they will foon perceive fome amendment ; God's bleffing 
 will accompany the ufe of thofe means which he has appointed. Chrif- 
 tians being rightly informed, will of their own accord apply themfelves 
 to virtue; Cerruption will lefTen by degrees; and Chridianity recover- 
 ing its ancient luftre, will begin to appear wiih another face than it does 
 at this day. 
 
 CAUSE IL 
 Prejudices and falfe Nctiom concerning Religion. 
 
 HOW ignorant and corrupt foever men may be, they cannot 
 live abfolutely without religion ; very few at leaft can go fo 
 far. If they are hindered by their Corruption, to know and pradlife 
 pure Chriftianity ; yet a remnant of light and confcience within them, 
 does not fufier them to run themfelves wholly into irreligion, and to lay^ 
 afide all thoughts of falvation. But to reconcile thefe two principles, of 
 which one draws them off from religion, and the other leads them to it ; 
 they form to themfelves fuch ideas of religion, as are asireeable to their 
 inclinations, and flatter their fecurity ; and being poffelTed with thofe 
 ideas, they confirm themfelves more and more in their Coiruption. Thefe 
 falfe Notions and Prejudices are vvorfe than Ignorance, and prove a greater 
 obftacle to the reviving of virtue and piety. It is better to deal with 
 men who are fimply ignorant, than with people who have wrong appre- 
 henfions, and are full of prejudices. The former being not prepofleflTed, 
 may more eafily be reclaimed ; but it is much harder to prevail upon pre- 
 ingaged perfons, efpecially in point of religion ; becaufe while ihey 
 maintain their errors, they fancy they defend the truth, and that they 
 
 I 3 promote 
 
134 Cavfes of the prefeiit Part I, 
 
 promote the glory of God. Falfe Notions and Prejudices in Religion, 
 are therefore one of thofe Caufes of Corruption, which it concerns us 
 mofl to take notice of . I fliall endeavour to point at the chief of them in 
 this chapter. 
 
 I. The firft I fluill name, is the opinion of thofe, who think that re- 
 ligion is intended only to comfort men, and to render them happy. And 
 it is no wonder that men fliould commonly refolve all religion into this. 
 The defire of happinefs is natural to men j and as they are fenfible, upon 
 ferious confideration, that pcrf£.(fl happinefs is not to be obtained in thi^ 
 world, if it were for no other rcafon but that they muft die ; they feek 
 in religion forae confolation and remedy, againll that fatal ncceflity, of 
 quitting all the pleafures and advantages of this prefent life. Indeed the 
 fenfe of their Corrupiion fhould reflrain them from flattering thcmfelves 
 with the hopes of falvaiion; but they rely upon the affurances of the 
 Divine Mercy, which religion gives to men ; and they perfuade thcm- 
 felves, that their fins will not obftrucft their felicity. This is properly 
 the Notion which men entertain of Religion, and that which they think 
 it is gcod for. But that religion fiinuld indifpenfabiy oblige men to fear 
 God and to live well, and that without this, there is neither true reli- 
 gion, nor happinefs ; is that which is not commonly believed. 
 
 There is no queflion but that the defign of religion is to comfort men, 
 nnd to lead them to happinefs. This was God's purpofe i^ fending his 
 Son to redeem the world. But this is not the only end of religion ; it 
 is intended befides for the glory of God and the fan<ftificatton ot men ; 
 and it does properly confifl in the fervice and obedience which are paid 
 to God. Salvation is a confequence of -this fervice, and a gratuitous 
 reward, which God is pleafed to beOow upon thofe, who honour and fear 
 him. Nothing therefore is more abfurd than the conceit of thofe, who 
 look only upon that fide of religion, which promifes comfort and falva- 
 tion : and nothing is more dangerous or more apt to make men remifs 
 and carclefs in their duty; yet this imagination is very common, and if 
 I was to dcf.ne religion, by the ordinary apprehenfions which men have 
 of it, I would fay; that it is nothing elfe, but a mean to biing finners 
 to heaven, and to make men eternally happy, whatloever their courfe 
 and manner of life may be. 
 
 II. But men would not fo eafdy promife themfelves falvation, if they 
 had not very mean and imperfedf ideas of religion. I fhall therefore ob- 
 ferve, 
 
 Secondly, That men commonly place Chriitianity, either in bare know- 
 ledge, or in an external proftfTion, or in conhdeni.e. But holinefs does 
 uot moke a part of their Notion of Religion, or at bcft it makes but a 
 very inconfiderable part of it. 
 
 it is not to be denied but that knowledge is edential to religion, and 
 that as it holds the firft rank in it, fo it is the foundation of it all. Nay 
 it is impoflible to engage men to holinefs, wiihout laying firll in them 
 the foundation of good and found dcfliine. This I have proved in the 
 Hrft chapter of this Treatife. An outwa rd and publick protefTion is like- 
 wiie ellcntial to religion, for one cannov. be a Chrilfian without it. And 
 further, it is beyond all doubt, that reiigion infpires confidence, peace, 
 and joy. The knowledge of Chrili;, and of the falvation he has procur- 
 ed 
 
Cause II. Corruption of Chrijllam. 13? 
 
 ed for us, muft nnturally produce thefe effeifts. Knowledge, profeflion, 
 and confidence, are therefore included in the idea of religion, but as ne- 
 cefTary as they are, jet they are not fnfFicient. 
 
 Knowledge is not the whole of reliptfion, fince the Gofpel as well as 
 experience teaches us, that it may be found in the worfl of men ; it is 
 not therefore a faving knowledge but when it'produces piety and charity. 
 The definition which St. Paul gives of the Chriftian religion, is that it 
 is '^ a knowledge of the truth according to godUnefs. We may read what 
 the Apoftle tells us concerning that knowledge udiich is void of charity, 
 I dr. xiii. As for an outward profeflion, it is altogether ufelefs without 
 fandity. A hypocrite may live in the church, and perform even with 
 applaufe, the external duties of piety. This we may likewife learn from 
 Scripture and daily experience. Laftly, all confidence which is not fup- 
 ported by piety, is vain and deceitful. The bare perfuafion that one 
 lliall be laved, gives no man a right to fiJvation. A very wicked perfon 
 may without any ground rely upon God's mercy, and this is what divines 
 call prefumption and fecurity. 
 
 But tho' all this is very plain, both from Scripture and good fenfe, yet 
 men entertain opinions contrary tp it. A great many think therafelves 
 Chriflians, becaufe they know the truths and doflrines of Chriftianity. 
 I do not enquire here. Whether all thofc who think they know religion, 
 do really know it ? But howfcever this knowledge true or falfe, makes 
 many judge moft favourably of themfelves ; it does fo pnfFthem up, that 
 they look on themfelves as the frays and fupporters of religion. Others, 
 of |Whom there is an infinite number, imagine that fo they profels the 
 true religion, they need not fear any thing concerning their falvation ; 
 efpecially if this outward profeflion is attended with (ome apparent zeal, 
 and fome afTiduity in the publick exercifes of leligion. Laflly, it is be- 
 lieved by many, that God rcqi/ires nothing elfe of men, but confidence, 
 and that if they are in that difpofition they cannot come fiiort of falva- 
 tion. They think that in order to falvation, it is enough to acknowledge 
 that they are miferable finners, and to truft in the Divine mercy, and in 
 the merits of Jefus Chriff. 
 
 This lafl Prejudice which reduces Religion to a<5ls of confidence, is 
 perhaps the commoncfi: of all. And yet if we were to determine which 
 of thefe three, viz. knowledge, profeffion, and confidence, is the leaft 
 eneniial to religion ; we muft fay, that it is confidence. It is a thing 
 unconceivable and contrad'cSlory, that a man fliould be a Chriflian with- 
 out knowing and without making publick profeffion of his religion : bat 
 a man riiay be a Chriftian and a good man too, and yet want confidence. 
 For as it frequently happens that a bad man is animated with a (alfe con- 
 fidtnce ; fo a good man may have a timorous confcience, and be pofit f- 
 fed with groundlefs fears. Sometimes melancholy, or a want of know- 
 ledge, or of force of mind, or even conflitution, may throw good men 
 into a flate in which they feel no comfort. But without inGfUng upon 
 this; it is vifibly an error as common as it is pernicious, for men to pre- 
 tend, that kno'A'ledge, profeffion, or confidence, are fafficient to falva- 
 tion, when they are feparated from the pradfice of holincis. 
 
 It may perhaps be obic6led, that no man has thefe opinions, snd that 
 
 I 4 evcij 
 
 * Tit. i. I. 
 
13^ Caiifes of the frefent Part I. 
 
 every body acknowledges, that religion obliges men to be holy. I grant 
 that no man does exprefly exclude holinefs ; it is confeffed by all, that 
 the pradice of it is nccelTai y. But yet I maintain, that it is looked up- 
 on as the leaft necefTjry thing in religion. And to prove this ; I need 
 but alledge the difference which is made between knowledge, profeflion, 
 and confidence ; and the practice of good works, '^l he three firlt are 
 generally prefTed and recommended in another manner than the lafl. 
 
 As to knowledge, it is not without reafon reprefcnted as abfolutely ne- 
 ceflTary ; it is faid. That a man mull: know and belisve all the articles of 
 the Chriftian faith ; and whoever denies any one of them, is excluded 
 from falvation. This nccelTity is extended to many doclrines, v/hich is 
 not of the fame importance with fundamental truths ; many qutflions are 
 determined, and all thefe dccifions are made articles of faith. If any 
 one raifes any doubt about them, he is treated as a Heretick, and people 
 cry out as if religion was upon, the brink of ruin. So that upon this 
 head extreme feverity is ufed, every fault is capital, and no allowance is 
 made for humane infirmity. 
 
 As to outward profeffion ; the necefiity of it is openly maintained, and 
 Eot without iuft caufe. In this point man's duty, and the precepts of 
 the Gofpel are rigorouily prelTed. The leaft difiembling ot a man's be- 
 lief, the leaft aft of unlawful worfnip, is called apoftacy. It is declar- 
 ed. That men are bound upon pain of damnation, to forfake and fuffer 
 all ; rather than do any thing aguii-ft their confcience. In relation to this 
 nothing is remitted or foftned, and the weak and timorous are no ways 
 indulged. 
 
 As to confidence, it is fpoken of in fuch manner, as makes people 
 conceive, that it is the more efTeftual to falvation, the firmer it is, and 
 the more removed from doubt. The greateft finner relies boldly upon 
 the merc\ of- God, and does not queftion but that he has a right to apply 
 to hrmfelf all the prcmifes of the Gofpel, provided he believe; that is to 
 fay, as it is meant, fo he lias hut confidence enough. 
 
 But when the praftice of good works is difcourfed of, the declarations 
 of the Gofpel are not prefled \vith the fame rigor. That zeal which 
 upon all other heads hearkens to no accommodation, becomes here very 
 tradable ; and a great deal of remifnefs appears as to this article. The 
 doffriiits are prefTed, publick protefTion is flricflly enforced, and confi- 
 dence is highly recommended ; but it is faid, I'hat moral duties muft 
 not be fo feverely urged, and that fomething is to be allowed for humane 
 frailty. And yet it ftems that as the Scripture inculcates nothing fo 
 much, as the nece/Iity of a good life ; fo it were necellary to infift as 
 much at leaft upon this point, as upon any other, and that it fliould not 
 be ranked, as it is, in the lowcft degree, and among the leaft neceflary 
 things. One would tliink likewife, that the prelfing landlification, is to 
 require nothing of men, but what is as eafy, if not more, than certain 
 other duties, which are abfolutely impofed on them, upon pain of dam- 
 nation ; fuch as the forfaking all that is dear to them in this world, and 
 the fufiering of death in time of perfecution. But without enlarging 
 upon this fubjccfl, it is e\i(!ent, that the generality of Chriftians, do not 
 believe that holinefs is fo elTential a part of leligion, as it really is ; and 
 
 that 
 
Cause IT. Ccrruptlcit of Chrifl'ians. 137 
 
 that they do not well underftand the nature of Chriflianity ; from whence 
 it necefla. ily follows, that they muft ne^ieft the practice of holinefs. 
 
 III. But there are fomc Prejudices, which do yet more directly attack 
 piety, and tl cy are thole which people entertain concerning piety and 
 jtiurality it itll. i fliall indance this fiifl in the opinion of thofe, who 
 prttcnd that molality is not of fuch great moment in religion, who 
 •fpeak of 'it with contempt, and cry it down; and who unreafonably {qx.- 
 ting faith in oppohtion to gocd-works; maintain, tha| it is enough to 
 believe, and that ^hofe who iniill upon morals do not apprehend the na- 
 ture of the G-fp. I. >ow one would think that (uch abfurd and un- 
 chriflian imaginatio"S, (hould be univerfaily rejesffed ; but becaufe what- 
 ever pratiHes corruption is uiually welcome to mtn ; thefe opinions have 
 their advocates, even among divine'-, as might eafily be fliewn from the 
 printed works of iome authors, who feera to have had a defign to difpa- 
 rage good works, and to oppofe the neceffity of fandlification. This 
 Prejudice overturns the foundations of morality, by deflroying its ne- 
 C'lfuy, and rendering it contemptible. I only give here a hint of it, be- 
 cauie lam to Oiew in other places, that it is the heighth of extravagance, 
 thus to iet up faith againft moriility, to afcribe all to the one, and to fpeak 
 but very (lightly of the other. 
 
 iV. And yet fome people do not flop here. They think it is dange- 
 rous to infill fo much upon morality ; nay, fome have proceeded fo far, 
 as to fay, This was one of the chara(R:ers of Herefy. Iconfefs, this opi- 
 nion is not very common. It ought not to be imputed to the people, 
 nor even to the Libertines. None but a few conceited divines have had 
 the f ice to maintain it, which by the by increafes the fcandai, that is 
 occafioned by fuch propofiticns. I am willing to believe that thofe who 
 advance them, qualifie them with fome rcftriftions, and that they are 
 not fenfible of the terrible confequences which flow from them ; but 
 that they have been betrayed into the fpeaking or writing of fuch things, 
 either through fome piejodice, or through the heat of difpute. But af- 
 ter all, if thcfe propohtions were firiclly taken ; and fet out in their true 
 colours, they could not but be looked upon, as falfe, rafh, fcandalous, and 
 capable of producing moft difmal effcc^ls, efpecially, being alTerted by 
 divines : and if we did not judge charitably of the inteiitions of their 
 authors, we might juilly fay. That thofe who dare difpatage morality, 
 and infinuate, that the preffing it is a mark of Herefy : do themfelves 
 publifh, a moft pernicious Herefy, Can it be a mark of Herefy to in- 
 fift upon that, which our Saviour has fo vehemently prefTed ; which is 
 the only thing he inculcates in his fermon upon the mount ; which the 
 Apoflles perpetually '•'' urge in their epiltles, f and declare to be the end 
 of our whole religion, and the character whereby the children of God 
 are difcriminated from the children of the Devil ; and without which, 
 both Chrift and his Apoltles allure us, || that no man (hall enter into 
 the kingdom of heaven ? 
 
 By this, the truth of religion is as much (truck at and injured as piety 
 it felf. It gives one an indignation to fee, that the honour of defending 
 virtue and piety, (hould be yielded up to Hereticks. To (ay that for the 
 
 mod 
 
 * Matth. V. 6, 7. f I Tim. i. 5. i John iii. 8, 
 
 II Matth. vii. 21. Heb. xii. 14. 
 
138 • Caiifes of the prefent Part I. 
 
 mofl: part, Hereticks are ftrong upon the head of morality, is in a man- 
 ner to give up the caufe; it is the ready way to confirm 'hem in their 
 errors; and it does bafely to afcribe that to Herefy, wliich belongs to 
 true religion, and is the glory of it. It would be to no purpofe to al- 
 ledge, that fome Hereticks have writ upon morality with good fuccefs. 
 For granting this to be true, it is not a token of their Herefy ; on the 
 contrary, fo far they are orthodox. Some orthodox Chriftians have re- 
 commended morality as much and better than the Hereticks, bccaufe 
 they have eftablilhed it upon the foundations and motives, which pure 
 doftrines afford. On the other hand, there have always been Hereticks, 
 who did fubvert and ruin morality ; as for inffance, thofe who are de- 
 fcribed by St. Paul in the fecond to Timothy, and by St. Peter in his fe- 
 cond epiftlc. It is then very unreafonable to fay. That a thing which 
 neither agrees to all Hereticks, nor to Hereticks alone, is a mark of He- 
 refy. There is much more reafon to charge thofe who fpeak fo injuri- 
 oudy of morality ; with maintaining a Herefy, which comes very near 
 that of the Gnojiicksf who were oppofcd by the Apoftles, and condemned 
 and detefted by the whole church, as corrupters of the morals of the 
 Gofpel. 
 
 V. But tho' the greatefl: part of Chrlftlans rejeft the opinions I have 
 now raention'd, and acknowledge the excellency of morality ; yet they 
 form to themfelves too eafie a notion of the duties of it. This is ano- 
 ther Prejudice, which does not a little contribute to that negleft of piety 
 they live in. The notion of thofe who think, that the praflice of piety 
 is eafy, is true in the Xi\dJm; "^ God's commandments are not grievous: 
 + And Chr'yVs yoke iseafy^ and his burthen light. We fiiould therefore al- 
 ways fuppofe. that it is not difficult to lead a good life, and to work out 
 one's falvation. But the error lies in imagining, too great an eaflnefs 
 in this, and in not confidering aright, the nature and the extent of the 
 duties of morality. There are but few whofe notions in this matter, 
 come up to the ftandard of the Gofpel, and to that perfeflion which 
 Chriftians are to aim at. Few underfland to what degree the practice 
 of virtue is to be carried : as for the purpofe; what fort oi juftice, equi- 
 ty, honeft}, dilintereftednef?, purity, or chaiity becomes a profefTor of 
 ChriA's religion ? Inftcad of rifing up to that high and fublime pitch 
 of morality which the Gofpel demands ; and inffead of being affed by 
 noble views and defigns worthy of Chriftianity ; men commonly take up 
 with mean and flight apprehenfions of it. According to the general 
 opinion, a very extraordinary and elevated virtue is not rcquifite, in 
 order to be a good man. It is enough for a man if he is not a notorious 
 villain, or a profligate wretch ; and if he obfcrve fome of rhofe duties 
 which have a fhew of fanftity. Thus holinefs is reduced to the lowcfl 
 degree of virtue, or rather, to the leaft degree of fin ; it is brought to 
 very little, and yet that little is often negleded ; for men never go fo 
 far in pra(fllce as they do in fpcculation ; they always do lefs than they 
 think themfelves bound to do ; fo that their a£tions liill fall Paort of the 
 idea which they form of their duty. 
 
 VI. What judgment then are we to make of ChriAians now a-days ? 
 The' they fliould aft fuitably to their notion of piety and morality ; yet 
 
 they 
 * 1 John V. 3. I Mat. xi. 30. 
 
Cause IT. Corruption of Chripians . 13^ 
 
 they would difcharge their duty but very indiffeiently, becaiife that no- 
 tion is but low and defcflive. But yet as mean ;ind imperfefl as it is, 
 their pra(5tice does not reach it. They frequently allow themfclves in 
 things which are ap.ainft their own confcience ; and tho* they violate the 
 cleared and the ealieft rules of virtue, yet they fancy thofe to be Tins 
 from which no man is free, and which will however be forgiven. At 
 this rate corruption mufl: needs be very great. 
 
 But as men often form to themfelves too eafie a notion of piety, fo 
 they have {ometim.es too fevere an idea of it. It may perhaps ftem at 
 firft fight, that it is not very neceflary to remark and confute this Preju- 
 dice. The general depravation of manners feems to make it evident, 
 that the notions which prevail at this time are not the rigid ones, and 
 that men do not much tiouble themfelves about the rules, of too aufiere 
 a devotion or morality. But yet it is uf^ual enough for men to run into 
 this other extream ; and fuch an exceffive feverity is not fo inconfiflent 
 as it may be thought, with the corruption of manners. For tho' many 
 frame to themfelves too hard and rigid a notion of piety ; yet they do 
 not think themfelves bound to live according to it, but they leave thofe 
 maxims to the devout, and they imagine that fo much piety is not ne- 
 ceflary ; fo that they falhion to themfelves a commodious religion, and 
 fuch a morality as has nothing that is troublefome or difficult in it. 
 
 Howfoever there are many who look upon piety as an auftere thinfr; 
 they conceive it to be an en^my to all joy, and that it del)ars men of all 
 pleafure, fo that it produces norljing but hidnefs, and melancholy. And 
 theyj are befides porfcired with this error ; that the practice of it is unea- 
 fie and difficult, or even impoffible. But why do men judge of piety 
 with fo much prepofTeflion and injuftice? This proceeds from two 
 Caufes. 
 
 The firfl is their carnal difpofition. They are incapable of relilhlnfr 
 any other pleafures, but thofe of the body or of this prefent life, becaufe 
 they are acculfomed to be governed only by their (enfes ; and that is 
 (enough to reprefent piety to them as fewer and dillailful; not only be- 
 caufe it does not procuie to them thofe grois pleafures; but becaufe it 
 does likewife in many cafes oblige them to renounce them- 
 
 The iecciid reafon why men entertain this Prejudice againff piety, is 
 that it is not rt prefented to them in its true fhape. And here firfl, there 
 is a great deal of hurt done by the falfe pretenders to devotion ; who af- 
 fedl a mournful and fevere outward apptarance, and whofe behaviour is 
 often intolerably ffern and favage. In the next phue, profane men con- 
 tribute to this mifchief; for as they neither know nor love relipion, fo 
 they make odious pictures of it, and they take a delight in carrying the 
 notions of devotion too far, that it may appear ridiculous. 
 
 Thirdly, there are feveral well-meaning perfons, whofe zeal beinty 
 not regulated and foftned by a difcreet and prudent knowledge, gives 
 an occafion to thofe unfavourable judgments, which the world pafTes up- 
 on piety. Such people think that it is the duty of a devout prrfon, ne- 
 ver to be feen but in an aufiere appearance, and with a deje(5fed look ; 
 they are continually cenluring and never pleafed ; their zeal is either fu- 
 perffitious, fcrupulous, or ignorant, fharp, or uni^eafonable ; ar)d fo it i^ 
 extremely apt to ahenate men's minds from devotion and pi.et)% 
 
 Fou)th!v. 
 
140 Caufei of the prcfent P A R t I. 
 
 Fourlhly, fome divines and moralifts confirm this Prejudice, by their 
 way of recooamending ttie pradice of" piety, both in their public dif- 
 courfcs and in their books. Religion and its duties are often propofed 
 to the people from the pulpit, in fuch a fevere and frightful manner, as 
 is not very Ht to make it appear lovely to men, who for the moft parr, 
 have already a Prejudice agaiuft it. We find too rigid a morality, and 
 feveral drained maxims in many fermons and books of devotion. And 
 it may perhaps be of fome ufe, to give here fome inftances of this 
 kind- 
 
 When worldly-minded men nrc told, tiiat falvation is a moft difficult 
 thing, and that whoever will obtain it, ought to fpend his life in perpe- 
 tual mourning ; this is no great attraiftive to gain them to the love of 
 religion. Such maxims may be true in fome refpect ; but they are falfe 
 and extravagant, when they are propofed without dirtin<flion or explica- 
 tion. By the defcriptions which are fometinacs made of the vanity of 
 the world, and of devotion ; one would think, that a man cannot live 
 like a Chriftian, without laying alide all fecular concerns and bufinefs, 
 and giving up himfelf to folituJe and retirement. Now this is what 
 few men arc capable of; and befidcs it is againfl: the order of Provi- 
 dence, which has placed us in the world, to live and labour in it, and 
 to enjoy the good things which the Divine liberality has provided 
 for us. 
 
 That which is alTerted by fome moralifts, concerning the love of God, 
 and their zeal for his glory ; fuppoi'es that men are obliged to think ac- 
 tually upon God at all times, and to have a pohiivL intention to pro- 
 mote his glory in all the ad^ions of their lives. But fuch morality, to fay 
 no miOre, is abfurd, and inipoffible to be reduced to pradlicc. It is not 
 pofTible for a man to have God always in his thoughts, and to make 
 pious reflexions upon every flep he takes, or every word he fpeaks. And 
 there are fuch aftions in l.fe, which cannot without profanation be re- 
 ferred to the glory of God by a diredl intention. St. Paul, indeed en- 
 joyns us, * to do all things to the glory of Cod; but this rule is not to be 
 taken in the utmoll ilridlinefs, nor extended to all particular adlions. It 
 is enough to have a finccre and general intention to procure God's glory, 
 and to do one's duty upon all occafions. In order to which, thefe four 
 things are necefTu-y. i. That we fliould not fail to think of God adlu- 
 ally, in all thofe anions that require it. 2. That if by reafon of the pre- 
 fent date we are in, we cannot think on God at all times, and in all our 
 adlions; we fliould at lead think often upon him, and make frequent re- 
 fleflions upon our own conducl. 3. That in indifferent adlions, we 
 fliould not abufe our liberty, but demean our ftlvcs according to the 
 rules which the Gofpel prefcribes ; and that we fliould efpc;ially have a 
 great regard to the edification of our ntighhour ; it being particularly in 
 that fenfe that this commandment of doing all ihings to the glory of Gcd, is 
 to be underf>ood. 4. That we fliould love God above all things, and 
 that it fhould be our chief care and endeavour to obey him, and to ad- 
 vance his glory to the urmoft of our power. 
 
 How many fcruplcs have been infufcd into men's minds, by flralning 
 the kuk of this declaration of our Saviour's, f Men Jhall give an account 
 
 at 
 
 * I Cor, X, 31. t Matth.xii. 36. 
 
Cause II. Corruption of ChriJlUns. 141 
 
 at the day of judgment tf every idle ivord that they fiall fpeak. What in- 
 ferences have not been drawn from this place, to fill good men with 
 dread and terror ? It is expounded as if all difcourfes, which neither con- 
 tribute to the glory of God, nor to the edification of our neighbours, nor 
 to the promoting of our own falvation ; were thofe idle tvords, of which, 
 men are to give an account to God. And yet it does not appear that 
 words purely idle, are always finful, or that they defer ve the fevere 
 threatning which our Saviour denounces here. We cannot forbear talk- 
 ing every day, of many indifferent things, and holding feveral difcourfes 
 which do neither good nor h.irm. Indeed if this fhould grow into a 
 habit, M we flioiild for the mofl part fpcak only of trifling and frivolous 
 things; it would be a fin. But I do not apprehend what hurt there can 
 be, in talking now and then of news, of rain, or of the weather. Cer- 
 tainly thefe are not the words which are meant in this declaration. The 
 place where we find it, and the terms in which it is conceived ; do ma- 
 nifellly fhew, our Saviour's meaning to be this; That men fiiall give an 
 account at the day, of judgment, of all the wicked and impious words 
 which they have fpoken ; and that the Pharifees particularly (hould be 
 anfwerable to God;^ for the blafphemies which they uttered againft his 
 miracles. 
 
 Thefe ftrain'd maxims produce very pernicious efre(51s. They expofe 
 piety to the flouts and contempt of libertines ; and they difcourage great 
 numbers from it. Young people efpeciaily, are by this means difgufted 
 with religion, and they take up an averfion to it, which they feldom 
 fhake off afterwards. They accuftom themfelves in that age which is fo 
 fenfible of pleafurc, to look upon piety uhdcr an auflere and melancholy 
 form ; whilff on the fide of the world and of their paflions, they fee no- 
 thing but fweetnefs and charms. Between thefe two objedts ; one of 
 which is fo enticing, and the other fo difgufiful ; it is eafy to imagine 
 which fide they will chufe. They run into the embraces of the world 
 with the full fv/mg of their affedlions. But as to religion they mufl: be 
 urged and driven ; and it is much if they can be brought to make fome 
 fteps towards it. Even good men being difcouraged by this exceffive 
 feverity, do not make that progrefs in fanflification, which otherwife 
 they might. Their confciences are diilurbed v,'ith troublefome fcruples 
 and continual fears. It is therefore very necefliiry to remove this preju- 
 dice; by reprefenting virtue and piety, under that eafy and agreeable 
 {hape which is natural to them ; and by propofing fuch ideas of religion, 
 as may neither on the one hand, produce fecurity, and lull men's confci- 
 ences afleep, nor on the other hand, involve them in groundlcfs fcruples. 
 
 VII. But if men are averfe to things aufiere and painful; they are 
 wont likewife to defpife thofe, who they think have fomewhat in them 
 that is mean and ridiculous. And there are many who have fuch an 
 opinion of piety : which proceeds firfl: from the ignorance and corrup- 
 tion of men ; who becaufe they are not well acquainted with religion, 
 or are pofieded with falfe notions of honour; look with contempt upon 
 every • thing, which does not agree with the prevailing culloms and 
 maxims of the world. And then wc may take notice befides, that liber- 
 tines do fometimes obferve either in that religion which obtains in the 
 Ibciety wherein they live; or in the deportment of thofe who have the 
 
 reputation 
 
142 Cavfes of the prefent Part I. 
 
 reputation of being devout, feveral tilings, which lead them into this opi- 
 nion. With relation to dodlrines, they Hnd certain articles which men 
 of good fenfe cannot digcft, and they perceive maiiifeft abufes in the 
 worfliip; they fee the people amufed with childilh devotions, which h- 
 vour of nothing elfe but fuper.'tition, credulity or bigottry. Some of 
 thofe who do profefs devotion feem to them to hold opinions, contrary to 
 found reafon, and to have Tome odd and ridiculous ways with them. 
 They perhaps, obferve in the minifters of religion feveral whimfies, ig- 
 norances, and weaknefles j they do not always find the beft fenfe in dif- 
 courfes of piety, neither do they think the idea which is given them of 
 religion and it's duties, to be true, rational, or fatistaftory. From all 
 this they conclude, that to give themfelves up to it, would be a difgr^ice 
 ro them; that it is calculated only for the vulgar, and for weak minds; 
 and that the being neither pious nor devout, argues a ftrength and a 
 greatnefs of foul. This certainly is a moft falle and unjuft prejudice. 
 There is nothing more ferioas, nor more worthy of efteem and refpe^ 
 than religion, and it is the higheft pitch of injuftice, to take an eflimate 
 of it by the errors and weakneiTes of men. But yet this prejudice is very 
 common. 
 
 VIII. Laftly, we are to rank atrsong the prejudices and falfe notions 
 of men concerning religion, the opinions of thofe who are infatuated 
 ■with myftical piety and fanaticifm. And it is the more necellary ro 
 caution men againft thofe opinions, becaufe they are grown of late years 
 to be very common. Fanaticifm fpreads very much, and there is fcarce 
 a countr-y in Europe, where it does not obtain under various denomina- 
 tions, and where it has not occafioned fome difturbance. 
 
 It would be difficult to give here an exaft account of myftical piety 
 and fanaticifm. It is a fubjeft upon which we cannot fpeak very clearly, 
 becaufe we can hardly have perfpicuous and diiVinifl ideas of it ; befides, 
 that the M.vjiicks are not agreed ampng themfelves : they are a fe<Sl which 
 is fub-divided almoft to infinity 3 for not to mention the Anabaptijis, the 
 ^takers, the ^iieiijis, and all thofe who come up to the heighth of fana- 
 tical extravagances ; there are many particular fe£ls which would fcorn 
 the name, and yet are wholly, or in part, poITefled with the principles of 
 the fanaticks. But in the main here is their chara6ler. 
 
 They are almolt all agreed in one thing ; which is, that they make 
 but very little account of outward means, and of thofe a(5ts which con- 
 cern the exterior of religion ; fuch are the order of the church, govern- 
 ment, difcipline, preaching, liturgies, and the public exercifes of devo- 
 tion. All thel'e, if we believe them, are to be confidered, as the firft 
 elements of piety, which are ufeful only to imperfect ChrilViansi They 
 have no great efleem neither for thofe labours and (Uidics, by which men 
 endeavour to acquire knowledge. They reafon little about religion, and 
 for the moft part, they alledgc no other arguments fvr the articles of their 
 belief, but the inward fenfe they have of them. They do not condemn 
 morality and good-work?, but among themfelves, they fpeak but feebly 
 of them, and in fuch a Arain, as leflens confiderably their ufefulnefs and 
 nccelTity. They fay, that our works are nothing but defilement and 
 abomination ; that God docs not look upon works, and that man ought 
 Dot to judge of his condition by them i but that all depends upon faith, 
 
 J aai 
 
Cause 11. Corruption cfChnJllans. 14V 
 
 and an union with God. Hence it is that thofe books, which lay a 
 great ftrefs upon the pradtice of Chriftian virtues, do not reiilh beft with 
 them. They prefer contemplations, mediations and inward recollec- 
 tions, before an a<n:ive life and the praclice of moraUty. Nay there are 
 fome who think, that all the care which men ufe, and all the efforts that 
 they make to advance in piety, fignifie but little. According to them, 
 the way to perfedlion and folid virtue, is for a man to be in a ftate of in- 
 adiion, to go out of himfelf, to avnihilate himfelf; to have neither 
 thoughts, nor defires, nor will, but to be as it were dead in the fight of 
 God ; for thus they exprefs themfelves in figurative and myfterious 
 words. Under pretence of afcribing all to God, they aJTert, that man is 
 a mere nothing, and an abyfi of raifery ; that in order to be happy, it is 
 enough for us to be fenfible of our noth'ingnefs, and to wait xnfilence and 
 tranquillity, till God is pleafed to work his will in us; and that when the 
 foul is thus in the ftate of ina^ian, and intirely abandons it felf to God, 
 then it is, that God fpeaks to, and operates in it. What they fay coq- 
 cerning man's nothingnefs^ dees not hinder but that moft of them pretend 
 to be in a ftate of perfedion, and look upon the reft of Chriilians, as 
 carnal men, who are yet in darknefs, and who never tailed that v/hich 
 they call the he <venly gift. I might relate here their refining upon divine 
 love and upon prayer; but v/hat I have faid is fufficient, to difcover the 
 fpirit and character of fanaticifm. 
 
 I am far from charging all thofe who hold thefe opinions, with hy- 
 pocrlfy and impiety ; I am perfuaded that there are good men amongll 
 them, who are not fenfible of their errors; fo that I cannot but blame 
 the feverity which is ufed towards them in fome places, and the odious 
 imputations that are call: upon them in order to vilify them all, without 
 dillinftion. If they err, it is for the mofl part, thro' weaknefs and pre- 
 pofTeffion, rather than thro' malice. 
 
 Nay it may be faid in their behalf, that thefe illufions would not have 
 grown fo common, if there had not been a general, and in fome meafure 
 an incurable corruption in the world. But they faw every where a pro- 
 digious decay of piety, and little hope of amendment. For what may 
 we not fay of the prefent ftate of Chriftianity > There is in many places 
 an ignorant and fuperftitious Clergy and people ; whofe whole religioa 
 confifts, in ceremonies, and in devotions, which are merely external, and 
 often ridiculous; above all, there appears in thofe places a deluge of im- 
 morality, is it then to be wondcr'd at, that quietifm and fanuticifin 
 fhould rear up their heads in fuch places ? Thefe grofs abufes do not in- 
 deed prevail every where ; but generally fpeaking, there is but little of 
 true piety among Chriftians, there is ftarce any order or difcipline le^. 
 amongft them ; men live as they pleafe; the facraments are prophaned ; 
 the precepts of the gofpel are trampled under foot; charity and honelly 
 are almoft entirely baniihed. No man fets about the redreffing of thefe 
 diforders; church- men make it their capital bufinefs, to maintain their 
 difputes and their tenets, and they apply themfelves but faintly to the re- 
 formiiig of manners. Religion being upon this foot, many who had 
 good intentions, could not but perceive that this was not true and genuine 
 Chriftianity. But becaufe they faw no likelihood of things being brought 
 to a better pofturc ; or becaule they vvMuieJ capacity to find out the oc- 
 
 cafions 
 
144 Cdiifei of the prefenf PaRT T» 
 
 cafions and remedies of fo great nn evil ; or laftly, becaufe they were 
 men of weak parts, they hearkned to thofc who propofed to them this 
 myftical piety. 
 
 This is the caiife of the progrefs of fanaticifm, and the reafon why 
 fome perfons of virtue and piety are engag'd in ihat party. And there- 
 fore the true way to reelaim them, would be to re-eflablini order in ihe 
 church, and to labour tor the reformation of manners. As long as 
 thefe are neglected, all the precautions and methods ufed again ft fanaiicks 
 by the clergy, or by the magiftrate, will either prove unfuccefsful, or be 
 found contrary to the fpirit of Chriftisinity. 
 
 But after ail, this fpirit of fanaticifm is highly pernicious. For fird: 
 it opens a gap to all manner of licentionfnefs. Not to mention the raif- 
 chiefs which may redound from thence upon civil focicty ; myflical piety 
 is a large fountain of illufions ; it leads men into endlefs errors, and it is 
 apt to turn all religion upfide down; for as it is lodged only in inward 
 fentiments it cannot happen otherwife, but that vaft numbers of men 
 who either want knowledge or ftrength of parts, will take the wanderings 
 of their own fancies for divine infpirations. I know that fome of thofe 
 contemplative men, acknowledge the Scripture for the rule of their faith, 
 and read it carefully ; but the mifchief is, that thro' their prejudices, they 
 fix a wrong fenfe upon it, fo that what they read does but confirm them 
 in their errors. Their expofitions are very lingular ; they do not affix 
 to words the lame ideas which other men do; they forfake the literal fenfe, 
 to run after myftical explications fuitable to their preconceived notions; 
 they reje<fl or make very light of thofe helps which the knowledge of 
 languages, hiftory, and the fcope of facred writers, afford ; and it is 
 one of their principles, that women, mechanicks, and the molt limple 
 people, are able to underftand the Scripture as well, if not better, thaa 
 the moft learned doftors. 
 
 2. Fanaticifm is an evil which is hardly to be remedied: a heretick, 
 or a prophanc perfon, may iooner be uadeceivcd, than a man intoxi- 
 cated with myftical devotion; for thcle will reafon, but the other will 
 hearken tonoreafoning ; f) that he is proof agiinll all the arguments which 
 can be offered to him. It is in vain to difputc with people, who look oa 
 all thofe who are not of iheir mind, as ignorant men ; who think them- 
 felves illuminated above the reft of mankind, and who return no other 
 anfwer to the obje(5lion urged againft them ; but that they are orherwife 
 perfuaded in their minds. There is no good to be done upon them; ei- 
 ther by reafoning or by fenfe, of which they make but little ufe ; or even 
 by the Scripture, wherein they feek nothing lefs, than the literal meaning. 
 
 3. Tho' rnyftical men profefs a fublime piety ; yet their principles 
 favour corruption more than one may be apt to imagine. How can we 
 reconcile thofe maxims concerning contemplation, inanition, and filence^ 
 with that activity, zeal, and fervour which the Scripture recommends? 
 If a man is a mere nothing, if he is to wait patiently rill God works his 
 will in him, and fpeaks to his foul ; it is in vain to exhort men, and it 
 ■\voijld be to no purpofc for them to ufe any endeavours on their part. 
 Bcfides, that contempt of outward means which the Myfticks exprefs, 
 makes way for a total negled of devotion, introduces diforder and licen- 
 tioufnefs, and is diieftly oppofit^ to God's dehgn, who thought fit to 
 
 2 prelcribe 
 
.Cause III. Corj-uption of Chrljuans. 145 
 
 prefcribe the ufe of thofe mean?. I might add, that the principles of 
 fanaticifm are commodious enough for dnners, lb tliat 1 do not wonder, 
 that fome of them fhould go over to that party. A devotion which con* 
 fifts in acknowledging a man's own nothingnefs, or in contejnplaticn and 
 filence^ is much more acceptable to a corrupt pcrfon, than an exa6l mo- 
 rality, which obliges a man, to do a£ls of repentance, to put his own 
 hand to the work, and to fct about the reforming of his life, and the 
 pratSliimg of Chriftian virtues. 
 
 Upon the whole matter, fanaticifm makes religion contemptible; 
 becaufe the men of the world confound true with myftical piety. 
 They fanfy that a man cannot be devout, without being fomething vi- 
 fionary and enthufiafticalj and that devotion does not well agree with 
 fenfe and reafon. 
 
 The prejudices I h.we mentioned in this chapter, are not the only ones 
 which foment and cherifh corruption ; fome others might have been 
 added, but they may more conveniently be ranged under the titles of 
 fome of the following chapters. What 1 have faid in this, does yet far- 
 ther {hew the neceflity of good inftruction ; v/hich m.ay conquer thefe 
 prejudices, and give men true notions of religion and piety. 
 
 CAUSE in. 
 
 The Maxims and Sentiments which are made ufe. of to authorize Corruptldn, 
 
 IT has been fhewn in the two preceding chapters, that men are 
 generally involved in ignorance, and that they entertain fuch notions 
 concerning religion and piety, as muft of neceffity maintain corruption 
 in the world. But they are likewife pofleft with divers particular maxims 
 and fentiments, which lead diredlly to libertinifm. A modern author 
 very well obferves ; '■- That people are not only very little acquainted with 
 the extent of that purity which the Gofpel requires ; but that they are hefides 
 full of maxims^ incomparably more pernicious^ than errors of pure fpeculation, 
 Thefe maxims do the more certainly produce corruption, becaufe they 
 are ufed to authorize and countenance it. And in fa6l, men's biindnefs 
 and licentioufnefs are come to that pafs ; that not being contented with 
 the practice of vice ; they do befides plead authority for an ill life. They 
 proceed fo far as to defend the caufe of corruption ; they difpute witti 
 thofe that condemn them, and they vent fuch maxims and fentiments, 
 as (if we believe them) will juftiiie, or at leafl excufe all their diforders. 
 I could not omit here the examining of thofe maxims, fmce their effect 
 is fo pernicious ; 1 {hall therefore oblervc them as the third caufe of cor- 
 ruption. 
 
 The maxims and fentiments which faivour corruption are of two forts. 
 Some are vifibly profane and impious j fuch are a great many maxims of 
 the libertines, which go for current in the world : but there are others 
 
 which 
 * Netv Moral Fffays, Tom. I. In the preface. 
 
 Vol. VI. K 
 
14^ Cciufesofthcprcfent- Part I* 
 
 which men pretpud l^o draw from -religion. I fhall infift particularly 
 upon the latter, bccaufe as they are taken Trom religion itfelf, they are 
 by much the more dangerous. When profane people undertake to de- 
 fend vice with maxims which nre manifefiiy impious, we (land upon our 
 guard agaiii{i them., and we may confute them by the maxims of religion. 
 But when t|iey employ religion and the truths of it, in the defence of 
 vice ; the danger of being fcduced is"infinitely greater. 
 
 I fliall reduce the maxims which are made ufe of to authorize corrup- 
 tion to thefe, foi4r orders. 
 
 I rank thofe in thafirjl order, by which men endeavour to prove, that 
 holinefs is not abfolutely necefi'ary. 
 
 Thefecond order contains tli.ofe which tend to fhew, that the praclicc 
 of holinefs is imp'ofllble. 
 
 The third comprehends thofe which, infinuate, that it is dangerous, for 
 a man to apply himfelf to good-works. 
 
 The fourth and the laji iqclu^es thofe which are alledgcd to excufe cor- 
 ruption. 
 
 But as it is not lefs necefTary, to know the remedies againft corrup- 
 tion, than to difcover the caufqs of it j I fliall not only mention, but as I 
 go on confute thofe maxims. 
 
 I. Although nothing is more clearly affcrtcd in the Gofpel, than the 
 necefiity of good-werk-s-; yet Chriftians entertain many opinions which 
 deftroy this ncceffity, and which confequently open a door to licentiouf- 
 nefs. The neceffity of g_ood-\yorks cannot be overthrown but one of 
 thefe two ways ; either by faying, that God does not require them ; or 
 elfe by maintaining, that tho' God requires them, yet a rnan may be faved 
 without the pracStice of them. 
 
 I. In order to prov^e that God does not require fanility and good- 
 works, as a condition abfolutely necefTary to falvation, thefe two maxims 
 are abufed. i. That we are notfavedby our works. And 2. That faith is 
 
 fiijfcient to fahati-cn. The firft of thefe maxims is intended to exclude 
 gocd-works ; arid by the fecond men would fubltitute another mean for 
 obtainipo; falvation. I refer the difcuiTing of thefe two' maxims to the 
 next chapter, becaufe they are drav.'n from the holy Scripture. 
 
 II. Men endeavour to perfuade themfeives, that tho' they negle^l: ho- 
 linefs, yet for all that, they ihall not be excluded from falvation. And 
 that which contributes moft to flatter them in this imagination, is firft, 
 the notion they have formed to themfeives of the mercy of God. GW, 
 fay they, is good ^ ^md ivill not judge us with the utmo/l rigour. This is faid 
 every day, and it makes every body hope for falvation. The Divine 
 mercy indeed is without queftion, the only ground we have to hope for 
 falvation. But the vileft affront wc can offer to that mercy, is to make 
 it an occafion of fecurity. Becaufe God is good and merciful, muft not 
 we therefore endeavour to pleafe him? May we freely offend him, be- 
 caufe he is good, and v/e hope he will forgive us ? 
 
 Thofe who rcafon at this rate, underftand very little that the Divine 
 mercy is. They mufi: fuppufe that it extends indifferently to all men 
 Vv'ithout any regard to their obedience or difobedience. But this fuppo- 
 fition is evidently falfe, and contrary to the holy Scripture. The effects 
 !pf God's merc^, are promifcd only to thofe who fear him and depart from 
 I evili 
 
Cause III. Corruption of Cbrijii am. 14^ 
 
 evil ; and by coufecj'uenice, it'i'3 a Blfe and perhicio'js 'miaxim, to ^xy^ Sb 
 much hdlineji ii nit iiec>(Jhry ; God is good, ajid he loiil not fn'ark fevei-it^ 
 •what is- done amifs. This is to aTcHbe to God an eafiners and i Conni- 
 vance, utterly unbecoming the fovej(?ign Judge of the world. ,,"' . " 
 
 It is faid befideS, That God vjUhzot judge us rigoroujly: That zrf<f6ed', 
 is true; God is indulgent towards ii*, and the Goi]:>el. is a covenant oF 
 grace, in which God has a great re^ijard to our prefen'- condition, ana 
 weaknefs. But it is llkevvife certain, that God will jud;?;e us according 
 to the rigout of the covenant of grate $ and that no falvation is to be had 
 for thofe who do not fulfil the condition of the Gofpel-; now this condi- 
 tion, is a tfde faith, inciting lis to holinefs. This rftuft be granted, and 
 we muft acknowledge (:he neccRity of performing this condition, and of 
 leading a holy life; or elfe the Gofpel is but a jeft ; and we muft fay, that 
 God doss not fpeak ferioufly in it; that indeed he prefcrrbes certain con- 
 ditions, that he commands and threatens ; but that nothing of all this is 
 to be liriclly underftood; fo that tho' a man does hot comply with thd 
 conditions which God requires, yet he Ihall feel the effects of hi^' cle- 
 mency. If this is true^ there is an end to the Chf iflian reli"gion. 
 • 2. It will no doubt be replied, That provided d 77ian repents^ avd afki 
 God's forgivenefs^ he Jhall be fcived. This is an unquefiionable truth ; {6 
 ty repentance we mean that, which the Gofpel requires, and which con- 
 fills ina fincere deteftation of fm, in true converfion and amendment of 
 life. But this is falfe, if by repentance, we mean only a general cdn- 
 feiTion pf fins, accompanied with fome fenfe of grief and fear, whereby 
 finners hope at the hour of death, to atone for all the diforder of a vi- 
 tious life. J would fhew here that this is no faving repentance, but that 
 I am to handle this matter purpofelv in another chapter. 
 
 If men comm.only neglect thofe things, which are no: very necefTary;- 
 they apply themfelves much lefs, to thofe which they think to be impoiii- 
 ble. Now this is the notion which men commonly have of piety. It i^ 
 faid firft, That it is i?npoJJib!e for a man to be fo holy^ and to do that which 
 God co?nmands. A great many like the precepts of the Gofpel very well, 
 and acknowledge their juflice and excellency, Would to Gody fay they, lue 
 coziid live thus, but we are not able to do it: and being poffeft with this opi- 
 nion, they ufe no endeavour to practife thofe duties which they own to 
 tejuit-; of to attain to that holinefs, to which God calls them. .And 
 indeed,- what man would attempt that, which he looks upon as iriipofTible? 
 
 Now what is faid of man's incapacity to do good, is" very true, v/hen 
 wc'fpeak of man confidered barely as man, in tbe corrupt ftafe of nature. 
 But the queflion is, Whether thofe whom God has" refcued out of that 
 ftate, and called to the communion of the' Gofpel, are incapable to ar- 
 rive at that degree of holinefs, which he requires of them ? The Apoftles 
 give us another notion of thofe v/ho know and believe in Jefus Chrift. 
 They reprefent to us indeed the miferable condition' in w^hich men riafu- 
 rally apej-and the greatnefs of tfteir corruption; but they tell us at the 
 fame time, that Chrift iscorne to deliver them froiil that fta e, * that a 
 Ghriftiari cm do all thiirgs through Chrift^ thatfirengtheneth him : f that he 
 )s ferfecf mdthrovghly ftirnijhed to all good works : \ that he who loves God 
 ieeps"-hk' ■cc7rmandme7rtSy and overco-mes the lOorld. This plainly import':, 
 
 '• . K 2 that 
 
 * Phil. IV, 15. f a't'im.'xi. 21. j * 1 John ver. 34, 
 
1^8 Ccwfes of the prefent Part L 
 
 that wc are no longer in that ftate of corruption and death, wherein man 
 being left to himfelf, is a flave to fin ; or at lead that we ought to be no 
 longer in that llate, after all that which the grace of God has done for 
 us. It is thj greateft injury, that can be done to Chriil and his grace, 
 to fay, That his coming, his death, his Gofpel, and his Spirit, are not 
 able to fan£lify men ; and that after they are redeemed and adopted by 
 God, it is impoilible for them to be good, and to do what he commands. 
 If this was true, where would be the power of the Chriftian religion, 
 and what could we think of God's proceeding when he addrefles his 
 commandments to us? At this rate, he gives us a law, not that wefhould 
 keep it ; but rather to convince us that we cannot obferve it. In this 
 cafe, what will become of our Saviour's precepts, and what are we to 
 think of thofc pure and exalted morals which he has left us ? Evangelical 
 holinefs will be nothing elfc but an imaginary and unprailicable fandlity. 
 Thofe ideas of perfedlion will be but mecr ideas, without any reality j 
 like thofe of that phiiofopher, who form'd a fine fcheme of the beft go- 
 vernment of a common-wealth ; but it was a project which could never 
 be executed. It were to be wifhed, we might remember, that, thanks 
 be to God, we are no longer heathens; and that men ftiould be en- 
 couraged, and not difheartened by extravagant maxims and difcourfes. 
 Which is the imitating thofe cowardly fpies, who after they had viewed 
 the land of Canaan, went about to difpirit the Ifraelites^ and to perfuade 
 them, that the conqueft of that land Avas impoffible. 
 
 2. It is not onlyfaid, that we are not able to be fo holy as the Gofpel 
 requires j but it is added befides, that God ivould not have us befo'y that he 
 77iakcs ufe of fin to keep in hwdblc^ and to make us feel the eonjiant need we 
 have of his gt'ace^ as well as to kindle in us^ the dcf.re of a better and more per- 
 fect life. This maxim reprefents corruption as a thing unavoidable, 
 agreeable to the will of God, and in fome meafure ufeful. But what 
 can be more falfe than to pretend, that God would not have us to be holy? 
 Why then does he command us to be fo ? Why does St. Paul fay, * This 
 is the will of God, to wit^ your fand'ification ? What can be meant by thefe 
 words of St. Peter^ \ As he who has called you is holy^ be ye alfo holy in all 
 ?nanner of convcrjation \ for it is written^ be ye holy^for I am holy? If it be 
 faid, that God would haye us to be holy, but not perfeftly holy, as we 
 fhall be in heaven : I afic no more, Who did ever pretend that we ought 
 to be as holy in this world, as we are to be in the life to come ? Nothing 
 clfe is required of men, but that they Ihould be as holy, as God would 
 have them to be, and as holy as his grace enables them to be in this life. 
 To alledge againft this. That God would not have us be fo holy, is a ridi- 
 culous evafion, which implies acontradiiSlion. Befides, this maxim taken 
 in that fenfe, which ic firft ofl^ers to the mind, feems to make God the 
 author of fin. For it fiippofes, not only that God would not have us to 
 be fo holy, but which is more flrange, that he wills the contrary, that he 
 has his views, dcfigns, and reafons, why he fhould not permit us, to at- 
 tain that degree of holinefs, to which the Gofpel calls us. That is the 
 meaning of thefe words, That God inakes ufe offin^ to keep us humble^ to 
 make us feel the need we have of his graccy and to make us long for another 
 iif.. \i it was fai<i only, That God had Ibme reafons to permit fin: 
 
 fuch 
 * I ThefT. iv. 3. ■}■ I Pet. i. 15, 16. 
 
Cause Iir. Corruption of Chrljitanu 149 
 
 fuch an aiTertion would be true; but thofe who allcdge this maxim, to 
 excufe themfelves from obeying the Gofpel, afcribe to God a politive 
 defign; and a dire6l intention, which renders that obedience impofTible ; 
 which -derogates from his holinefs and juftice, and which is manifeftly 
 contrary to thofe declarations which he himfelf has made in Scripture. 
 If it v/ere further faid, That our fins ought to humble us, and that they 
 fhould ferve to make us wifer, and more circumfpe6l for the time to 
 come, and to raife in U:; a longing after a happier flate ; this would be very 
 reafonable. But it does not follow from thence, that we are to afcribe 
 to God, thofe views and intentions which this maxim afcribes to him. 
 There is a vaft difference between the defign which God propofes to 
 himfelf, and the event of things. Thefe two fnould never be confounded. 
 Neither ought the natural effect of (in, to be confounded with the con- 
 fequences of it. The natural effect of fin can be no other but evil ; if 
 the confequences of it are not always fatal, and if men reap fome ad- 
 vantage from it, that is, as we fay, by accident. However God has no 
 need of vice to form us to humility ; he has other means to humble us, and 
 to maice us feel the need we ftand in of his grace ; without being neceffi- 
 tated to let us live under the dominion of fin, to produce thofe difpofi- 
 tions in us. And there remain itill even in the very holiefl men, matter 
 enough for them to have recourfe to the Divine mercy, and to afpire to a 
 better life, notivithffanding all the progrefs they can make in holinefs. 
 This will be fully cleared in the fequel of this chapter. 
 
 3. Here is another maxim which is pretty common ; it is faid, That 
 this world is the place of corruption^ that this life is the titne offtn^ and that 
 holinefs is referved for heaven. Men's minds are fo infe6ted with this 
 imagination ; that we here it faid every day, even by thofe v/ho have fome 
 piety ; That we live in this zuirld only to offend God, and that we do nothing 
 but fin. But certainly, nothing is more contrary to the doctrine of the 
 Gofpel, than this : for tho' it is true, in a found fenfe, that this world is 
 the place of corruption, and that fin will never be entirely aboliflied but 
 in heaven ; yet that does by no means excufe us from ferving and fearing 
 God, as long as we live here. The firff thing a Chriftian ought to know ; 
 is that God has placed him in this world, not to offend, but to glo- 
 rifie and ferve him. The gofpel tells us, every where, that this life is 
 the time which Cjod gives us to fanctify our felves in. That this earth 
 is the place where Chriftian virtues are to be pradifed ; that now is the 
 time to labour, to walk., to fight, and tofow., if we intend to obtain falva- 
 tion ; and that whoever neglects thefe duties ftiall be fhut out of heaven. 
 In the life to come thefe opportunities will be over, the dbor will be (hut, 
 and the fentence which God fhall pronounce at the day of judgment, 
 will be founded upon that which men do in this life. 
 
 Nay, we may draw an argument hom the nature of holinefs it felf, to 
 demonftrate, that the praflice of it is not referred to another life. The 
 greateff part of the duties which God prefcribes ; fuch as repentance, 
 patience, chafl:ity, fobriety, almfglving, and hope, cannot be practifed in 
 heaven. Here then, is the time, the place, and the opportunity, to per- 
 form thefe duties. Let us reflect upon what St. Paul fays, in his epiftle 
 to Titus., chap. xi. There he declares, That the grace of God ivhich brings 
 falvaiion, teaches men to live fsberly, righteoufy., and godly in this prefnt 
 
 K 3 world. 
 
J 50 Caufesofthe^^rejerit . Part I. 
 
 %uorld: That is, In this life, and upon earth ; and then he adds, looking 
 for that blejfed hope, a*!4 the glorioji'.s appearing cf the great God and our 
 Javlour Jejui Chrifi. , He makes a ^Ujioptipn between the duty, and the 
 hcpe Qii a Ch^iiiian ; betv/een this y/or-ld and that which is to come. 
 This life is the time, and this world the place, wherein we ought to prac- 
 tifc temperance,.,] ulUce, ar.d .godlinefs. It mull: not be afked, where tlie 
 difference thea lies, between this life and the other, between grace and 
 glory? For the difrerence is great and fenfible enough in other refped^s.. 
 In the next life wje {hall be perfedly holy ; our holinefs will be. of another 
 nature than it is here ; we ihall be like the angels, an'd as we (hall prac-. 
 ^i|c no longer a great many duties, which we pradife here on earth, fo 
 we ihall exercife many virtues, which cannot be exerciied in this life. 
 
 ■4^ 1 ought not. tP oniit here another maxim, which is not only 
 yiery comispon, but is likewife moft pernicious,' by reafon of the ufe that 
 i^; ma4<f; of it. iS,O0ie fay. That there lufs akvays^ and that there ivul aU. 
 Xi'ays be corruf{t}on j that this is the luay gf the worlds that men will always It 
 Tfien.y ai\d that the luorld will },iot change. It is necellary to dwell a little 
 Vpon this maxim, bccaufe it is fpecious, and tends as well as the former^ 
 to make men believe that corruption is necelTary and unavoidable, it 
 has beiides a general iniluence upon the fubjed: matter and dehgn of this 
 ^aojc i for it' is to little purpofe to defcant upon the I'ources of corrup- 
 tion, if there is no amendment to be hoped fur. 1 have four things to fay 
 upon this. maxim. , __ 
 
 I. The infe!-e«ce which is made from it is abfurd. For tho' an evil 
 j^ general, it does not, follow, that it is to no purpofe to endeavour to 
 l^^cp our felves free frorp it j Uiil$;fs it were an evil from whicii men 
 could not po^Iibly prei'erve themfelves. There have been alv/ays and 
 there will ahvays X\^ dil?afes in the world ; and yet no man hitherto has 
 been fo weak as to maintain, that the precautions and remedies whichi 
 arc ufed againil djfeafes, are altogether ufelefs. Tbijs tho' corruption 
 reigns in the wprld ; yet that does not hinder, but that men ought to ufe 
 thole means v.'hich God affords them to that end. 
 
 ' a. This maxim is founded upon a falfe fuppofition. For tho' it is true, 
 tiiat thcr-G has been alv/ays, and there ahvays will be corruption in the 
 vvlorld; yet it ought not to befuppo!-jd, that tliis corruption is alike at all 
 t,ii;nes, or that.tjiings ;ire always to be in the fame ilate they now are in. 
 'FJVS were? a f.ilfc fuppoiition and contrary to experience, as may ealilybe 
 proved with relpcct to the time pad, the prefent, and the future. Firft, 
 V'/hpn we rePj^^'^jtpon palt ages, we cannot i\y that all times have been 
 rjlil^i jn rcfier-mt^ to. religion. It is not to be denied, but that before 
 Christ's coniingj. the. wo^'ld was plunged in a general corruption, and that 
 lae ftatc of it has bepn tonfiderably altered by the pveaching of the gof^ 
 pe].. Can any one deny but that i/tc primitive church wa^ purer, than 
 th? chu/ch w_hjch we- laid in the ninth or- tenth century? At this day,> 
 ^hu' tht^^re is a general diiVolLtcutls, ye-t there is more or lefs corruption in 
 f(oaie places than in, others. It is true in fact, that where tlie gofpel is 
 diilyrpreachedi, anil vvhcre there is fom.q order and difcipline left, there 
 appears more piety ajjd religion than in other places. As. for the time 
 to corne we uvulinot; think J t impolfible to reftore things to a. better 
 fiatt'j or i.a^^^in;, th^.t.th^ world, wiU always continue as. it is, tho' ihe^ 
 
 means 
 
Cause III. . Corniptkn of Chrif,iam . 15 1 
 
 means were ure<3 which God hasappointcd to reform if. For this will 
 no fooncr be done, but corruption will abate ; as I hope to make it aj5- 
 ptar, in the fecond part of this book. 
 
 3. This maxim is direclly contrar)' to the word of God. The fcrip- 
 ture often fpeak's of the corruption of the world, 'bnt does it always in 
 fuch a manner, as gives us to nnde'rftand that Cliril^rans may, and ought 
 to renounce' it. St. Fm^l fpeaks of the fmful cOiirfcs \X'hich the world 
 lies in, Eph. xi. But he fuppofes, that the £l>l)ejiitns did no longer fol- 
 low thofe courfes after they were converted to the Chriftiim religion. 
 I'he fame apoftie commands us, * not to he conformed to tbU prejent world. 
 And St. Jafnes when he defcribes the fplrit arid charactei" of that|^?/;v 
 and iindefiled religion^ which is acceptable to God, lie tells us, among 
 ether things, that it confifls hi a man's keeping hwifelfjinjpoi ted from the 
 "World. ,...„,'. '•'."■. 
 
 4. In the laft place, this maxim is extreamly dangerous. In that fenfvi 
 and dtfign in which it is propofed, it leads to impiety, it robs religion of 
 all its power, and it furniihes libertines with a pleaj'w^Ich does intirely 
 juftify them. For in fhort, either corruption maybe remedied, and men 
 maybe reduced to a more Chriftian life j or it ma)' hot. If it cannot 
 be remedied, this maxim is true, and prophane men are in the right. 
 But in that cafe, I fay it again, religion is but a name; for if no ilop 
 can be given to corruption, if things muil; ftill go on at the fame rate j 
 why do we talk of religion, or why do we preach the gofpel ? "We may 
 teach and exhort as long as we pleafe, but for all that, there will be nei- 
 tht'T more nor lefs fin ; men will always be what they are, and the world 
 will not alter. What notion muft this give us of the efHcacy of Chrilli- 
 anity, or of the fmcerity of its precepts, promifes and threatnings? I 
 grant then, that corruption is great, that the courfe of the world is very 
 bad, and that in all probability, there will always be wickednefs upon 
 earth. But that this corruption fhould be always the fame, fo that no 
 reformation can be hoped ; is what cannot be maintained without af- 
 fronting religion, v/ithout introducing fatality and extingujlhing all zeal 
 among Chriitians. 
 
 III. By the maxims we have hitherto examined, men endeavour to prove, 
 that the praclice of holinefs, is either of no great necefiity, or that it is 
 impoffible. But there are fome others, which reprcfent the ftudy of vir- 
 tue, as dangerous ; ib that here vicious men do not fland barely upon the 
 defenfive part, but they attack their adverfaries, who recommend the du-, 
 ties of holinefs. 
 
 I. They pretend, that we cannot infift fo much upon works, without 
 obfcuring the glory of the divine mercy. Jl^e mujl afcribe all^ fay they, 
 to ?nercy^ and nothing to our own rlghteoujncfs. There is no true Chri- 
 ftiai/, but acknowledges, that our falvaiion is entirely owing to the di- 
 vine mercyj and rejcvih the opinion v/hich attributes any merit to 2;ood- 
 works. It is that mercy which gave us CJhriil for our redeemer, and our 
 falvation is founded: upon that redemption. It is that mercy which par- 
 dons the fins bf thofe who believe and repent, and which bears with the 
 infirmities of regenerate ChrifbiaiVs. And it is from the fame mercy, that 
 weexpecl that glorious and un-meritcd revi'ard, which is laid up in hea- 
 
 " K 4 veri 
 
 ' Rom. xii. 2. f Jamt-s i. 2, 7. 
 
1 5^ Caufa of the prefait P a R t I . 
 
 ven for good men. All thefe are fo many a£ls of the pure mercy of God. 
 But as we have fhewed that the mercy which faves us, does not excufc 
 us from good-works, fo the neceffity of good-works, does not leflen in 
 the leaft the riches of God's mercy. Unlefs we admit that there are 
 contradictions in fcripture ; we m.ult acknowledge, that the do6trine of 
 fancliiication, does perfectly agree with the doctrine of grace. 
 
 And in truth, to fay, that God gave up his Son to death, in order to 
 fave men, and that he will grant remiffion of fins, and eternal happinefs, 
 to every believing and repenting finner; is as much as can be faid to 
 magnify the divine mercy: except we ihould pretend, that God would be 
 more merciful, if he did indifftrcntly fave all mankind, and reward vice 
 and virtue alike ; but this would be a horrid thought, andno lefs than down- 
 right blafphemy. Then finners might fay indeed, Let us continue in fm^ 
 that grace rnay abound. 
 
 Let us fuppofe that a prince pardons a rebellious fubje£l, and that he 
 is ready to confer the grcateft honours and benefits upon him, on condi- 
 tion that this fubjetfl fliall accept of the pardon that is offered him, and 
 fhall relapfe no more into the fame crime j would any man be fo unrea- 
 fonable as to fay, that the clemency of that prince would be much 
 greater, if he did grant his favours to this rebel, tho' he fhould perfift in 
 his crime? And yet this is the fame thing v/hich f.ome would have God 
 do. It is very flrange, thut any one fliould think to honour God, by 
 fuch conceit?, as do not only injure his mercy, but his ether perfe£lions 
 too. Becaule God is merciful, muft we forget that he is holy, juft and 
 good? It is faid, That we tnuji afcribe all to the mercy of God \ what then, 
 muft we have no regard to his holinefs, his juftice and his truth? Muft 
 what the fcripture tells of thefe laft perfe6lions, be faintly and tenderly 
 expounded, whilft we prefs and fcrue up to the higheft pitch, what it fays 
 of rr.ercy. 
 
 As to what is added, That we ought to afcribe nothing to our own righte^ 
 oufn.fs ; it is unqueftionably true. But do we afcribe any thing to man, 
 when we fay, that he is bound to do his duty, and to accept the favour 
 which God is ple^fed to beftow upon him? Can any man fay, that the 
 rebel 1 mentioned juft nov/, is the author of his own happinefs, and that 
 he deferves the pardon granted him by his prince ^ becaufc he accepts of 
 it, and fulfds the condition upon which it is offered ? What reafon then 
 has a man to value himfelf upon his own righteoufnefs, or to arrogate 
 any merit to himfelf, fince he is indebted to the grace of God, both for 
 ^he beginnings and the progrefs of his fanifification ? In fliort, we fliould 
 take heed, that for fear of afcribing any thing to man, we may not rob 
 the divine grace of v»-hat belongs to it, by not acknowledging its gifts 
 and power in a regenerate man. 
 
 2. Here is another maxim, which is allodged in confirmation of the 
 preceding and wliich aims at the fame mark ; it is this, That we nwfl not 
 flC(ik fo much of good-works., Icfi tue infire men with pride and prifumption. 
 And to fupport tl^is m»axim it is ufual, to run out upon men's inclination 
 to pride; and upon the heinoufnefs of that fin. But this maxim pro- 
 ceeds only from the falfe and confufed notions which men have about re- 
 ligious matters. 
 
 Either this maxim has no feiife at all, or elfc it amounts to this ; that 
 whofoever applies himfelf to holinefs and good-works, is in danger of 
 
 fallinir 
 
Cause III. Corruption of Chr'i/llam. 153 
 
 falling into pride; and that a neglcil of virtue contains a man within 
 the bounds of humility. Which is as much as to Hiy, that a man may 
 be holy without humility, and humble v/ithout holinefs. Two things 
 which are the moft ridiculous and contradidory, that can be afTertcd, 
 At this rate it would be a dangerous thing to be a good man, and more 
 fafe to be otherwife. By purfuing virtue and holinefs a man draws near 
 to fin, and to the greatell: of fms, I mean pride ; and by neglecting ho- 
 linefs, he attains humility, v/hicii is one of the chief Chriftian virtues. 
 If this is true, all that we call vice or virtue, is but an empty found. It 
 is much that men fhould not fee, that there can be no holinefs without 
 humility, nor humility without holinefs; that where there is holinefs, 
 there is humility, and pride is excluded ; and that where pride is, there is 
 no true fir.clifiGation. The holier a man grows, he becomes the more 
 humble ; and he is fo far from comiing the nearer to pride by proceeding 
 in holinefs, th/.t on the contrary he removes the farther from it. The 
 inltance of our bicfled Saviour, who v/as both perfe6tly holy, and per- 
 fectly hiunble ; is a proof, that humility is not incompatible with holinefs. 
 
 But the nature of humility is not v/ell undcrflood. There are many 
 who conceive no other humility, but that which arifes from the diforders 
 of a vicious and irregular life. So that when they would humble good 
 men, they rank them among the vileft fmners ; they make them Ujy 
 that there is nothing but wickednefs and abomination in them ; and that 
 they have deferved eternal damnation by innumerable fms which they 
 have committed, every moment of their lives, and even by the befl ac- 
 tions they have done. The ftrongeft expreffions and the mofl excemve 
 h3'perboles, are fcarce fufficient to exaggerate the number and greatnefs 
 of their fins. But there is enough of other inducements and motives to 
 humility, without thus confounding vice with virtue. It would be a pretty 
 fort of humility, for a man to live in fin, to be at defiance with God, to 
 do nothing for his fake, and then with all this to confefs himfelf a niifer- 
 able fmner. 
 
 Pride and prefumptlon fliould not be encouraged ; but yet under the 
 pretence of humbling men, we ought not to turn them into blocks, or 
 to confound a good man with a profligate finner. When we inveigh 
 againlt the pride of man, we ought not to fink his courage ; for that 
 would immediately make him incapable of any thing that is good. Un- 
 der colour of honouring (yod, we muft not difhonour his workmanfhip, 
 fpeak flightingly of his gifts, and overlook his image, in thofe who bear 
 it in a double capacity ; as they are men, and as they are Chriilians. 
 It is a piece of pride to arrogate any thing to our felves which we have 
 not, or which does not come from, us ; but it is a falfe humility, it is hy- 
 pocrify, not to acknowledge the graces of God in us. 
 
 It is objected ; That fame prefiune much upon the7nfdvcs^ thai mar, is very 
 aptto Jiaiter hiinfelfy and to this purpole, the Fharifies are mentioned, who 
 trujied in their own righttoufmfs. .To this I reply, that thofe prefump- 
 tuous perfons are hypocrites, who have no folid piety. I fay, that the 
 grace of God beats down that pride, and that the Pharifees had nothing 
 but an external righteoufnefs, a deceitful and hypocritical fanctity. It is 
 therefore without reafon, that men cry down holinefs, and pretend that 
 the {iudy of good-works begcis prefumptlon, becaufe there have been, 
 
 and 
 
154 Caufes of the prejent Part I. 
 
 knd there ftill are hypocrites. If we may fay where pride is to be found ; 
 it is in thofe wild and extravagant moralifts, who make all thefe ob- 
 je£lions. Thofe men afcribe very little to good-works, and yet what 
 opinion do they not entertain of themfelves? They fancy themfelves 
 God's favourites, and the truly humble men ; and all this by virtue of 
 their ftock of confidence : and which is yet worfe, they judge rafhly of 
 thdfe, who endeavour to live better than themfelves, and they make bold 
 to call them Pharifces and hypocrites. Is not this a moft intolerable pre- 
 lumption and boidnefs ? 
 
 3. The abettors of corruption infift mightily upon this maxim, That 
 excefs in alt things is to be condemned ; afid that piety^ when carried too far, 
 degenerates into faperjlition and hypoerify. It is not only the libertines fpeak 
 after this manner ; many who would be thought wife and rational men, 
 ufe the fame language. They pretend to virtue, they condemn atheifm 
 and impiety ; but they likewife condemn thofe who would tie men to the 
 ftricSl practice of the duties of holinefs. In all things, fay they, a juft me- 
 dium is to be cbferved. The worft of it is, that feme moralilh give an 
 occafion to thefe opinions, by the pictures they make of hypocritical and 
 fuperftitious men. They reprefent them as men, who carry all the ap- 
 pearances of devout perfons ; they tell us that h)'pocrify goes beyond 
 true de\^otion ; and they are not aware that by this, they turn religior> 
 into ridicule, and render it odious. 
 
 This maxim as well as the former, is founded upon the un-accurate 
 notions, which moft people have concerning morals ; for it will appear 
 to every n)an who examines this matter with feme care, i. That piety 
 can never be carried too far, and that we can never do too much in obe- 
 dience to God, and in compliance v/ith our duty. And 2. That piety 
 and fuperftition, or hypoerify, are things oppofite to one another ; fo that 
 to imagine, that a diligent and carneft application to piety, leads men 
 to fuperftition, or hypoerify, is a monftrous abfurdity, and the higheft con- 
 tradiction that can be maintained. It is juft as if one iliould fay, that 
 <^old or filver by being very much refined might at laft degencr;ite into 
 lead, or earth. How or wnich way can piety turn to fuperftition, or hy- 
 poerify? This is a thing that cannot be conceived. As long as men 
 reafon upon true principles, they may purfue them with afiurance, and 
 without fear of running themfelves into falfc or dangerous confequencesl 
 ]\lcn will never fall into fuperftition or hypoerify by the pra6tice of vir- 
 tue. So far from it, that the more true piety a man has, he will find 
 himfelf at the greater diftance from fuperftition and hypocriiy: and a 
 fnpeiftitious perfon is fo far from out-ftripping a goovi man, that on th« 
 contrary he comes infinitclybehind him. Solid virtue is always attended 
 with thef-' two characters : firft it is finccre and fr:»»n the heart, and by 
 that it dcftroys hypoerify, inftcad of producin.g it : and then fecondly, it 
 is well-informed and rational, it fills the mind and heart with true no- 
 tions, with great and elevated views ; and \o it fjts men at an intinite 
 diftance from thofe mean, ignorant, and trifling things v/hich the fuper- 
 ftitious are taken up withal. Let us conclude then, that hypocritical and 
 fuperftitious men, are fo far from having too much piety, that they have 
 none at all : if it happens fometimcs, as it certainly does ; that men who 
 fiave a found and hOneft heart, arc fomewhat given to an odd kind of de- 
 votion. 
 
Cause III. Corrupt wu of CJjrt/Ihns. 1 5^ 
 
 votion, which in fome Fefpecfis favours' of fuperftition ; this dpefi not pro- 
 ceed from piety itfelf, but from -a defe^l in thofe that profefs' it, whd 
 may either want knowledge, or force of irilnd. ' 
 
 IV. The' men endeavour to defend cbrruption, with thofe maxims t 
 have related 5 ^yet" as tkcfe maxims may. eafily be confuted, To they are 
 foinetimes forced to acknowledge, tiiat the depravation of the age is 
 great, and that the life of Chrillians is not agreeable to the rules of their 
 religion. But for all this, they do not give' up the caufe. They betake 
 themfelves to various excufes by which they think to exempt themJelves 
 from their duty, or at leaft to lefi'en and extenuate the fmof not obferv- 
 iiig it, Thefe excufes nniil needs maintain them in fecdrJti^; they are 
 befides^ very common, and even pafs frequently tor good and ] aft. There- 
 fore 1 think it may be proper to refuie them too, in this chapter. It 
 would be adifiicult ta/k, to reckon- up ifllthe excufes which are alledged 
 in the behalf of corru|)tion, and to trace out all the doublings and ar- 
 tifices of man's heart, upon this matter. It will be lufficient to mention 
 thofe v/hich are moft genernl and ordinary. 
 
 I. It is cuftomary to excufe corruption, by faying, TW we arc men, 
 and not au^ch. This excufe might be deftroyed by what has been already 
 faid, but yet it may be ufeful to dwell a little upon it. It is faid then, 
 That zue are men, arid not angels ; and that is a moft certain truth ; but 
 there is no ground to juilify or excufe by that the ill lives of Chriftians. 
 For firil:, tnatvery thing that we are rn en, obliges us to the pradiice jof 
 virtue, inftead of exempting us from it. IVe are men^ and as fuch, we 
 have a reafon which diltinguifiics us from "brutes, and a confcience which 
 difcerns between good and evil ; we ought then to live according to rea- 
 fon, and the principles of confcience ; and to do that which becomes the 
 nature of man. JVe are men^ and by confequence mortal ; we know we 
 arenot to live always in this world, and knov/i'ng this, v/e mull; either 
 think of another life, or propofc to ourielves no other end, than that of 
 beafts ; vfhich follow their inHrinct v/hile they live, and then die never to 
 live again. JVe are men^ but v»'e are not independent, we have a creator 
 and a mafter ; and as we are endued befides. with underftanding, we are 
 to give an account of our actions before his tribunal ; it is therefore 
 agreeable to the nature of man, to live like a creature that depends upon 
 God, and that muft be judged. So that this confideration, that we are 
 men, is fo far from excufmg, that it condemns corruption. 
 
 But it may be faid that vjc are vjeak men. This is very true, our na- 
 ture is frail, and has befides a (Irongbyafs to evil. But God fpeaks to 
 us as to weak men ; he commands us nothing but what iS proportioned" 
 to that ftate of imperfection v/e are iii. Belides, this excufe does not 
 at all become Chriftians. To f?iy,^ we are weak men^ is to fhew v/e have 
 but little fcnfe of God's kindnefs towards- us. We arenot only men, 
 but we are Chriilians too, and this quah' ty raifcs us above the natural 
 condition of men; it makes us n^w men and new creatures. Why do 
 We then forget the glory to which God has exalted' our nature through 
 Jefus Chrift ? Why would we ftill lie under the burden'of fr^it and cor- 
 rupt nature ? 
 
 It is further faid,. l-}?at zue are not angels. But neither, is it neceHiiry 
 that v/e fnuuid be fo, to do that which God: comhiands us. When God 
 
 - • •■- - gives 
 
15^ Caufes of the prefent Part I. 
 
 gives us his laws, he knows he gives them to men ; and therffore they 
 are admirably fuited to our prcl'ent condition in this vi^orid. If we were 
 angels, God would give us quite other laws, the gofpel would be abo- 
 lifhed, and the world (hould continue no longer in the ftate it is in. It 
 is therefore an ahfurd imagination, to think that one cannot perlorm the 
 duties of religion without being of an angelical nature. 
 
 Let us then no longer pretend, That becaufe we are jnen we are too 
 weak to ohferve the duties which religion prefcribes ; this excufe charges God 
 with injuftice, as if he did require from us fuch things, as are not agree- 
 able with our nature and condition ; it is injurious to the gofpel, and to 
 the Chriltian religion, as well as to the grace of Chrift, and the power 
 of his fpiritj it is falfe, fince the fcripture declares, that grace regene- 
 rates and ftrengthens us, and that it makes us able to overcome the vi- 
 tious inclinations of our nature, and to free our felves from the do- 
 minion of fm : and laftly, it is contrary to experience ; for thofe many 
 faints and good men, who praclifed the molt * fublime and difficult duties 
 of piety, were men as we are, and as the f facred writers obferve, they 
 were fubject to the fame infirmities with us, and many of them, perhaps, 
 Jiad not thofe advantages which we have. 
 
 2. It is often alledged as an excufe, That no man is perfe^, a>id thai 
 ez'ery one has his faults. This is faid every day, and fome pretend with 
 that Hiying, to excufe every thing. Excufes for the molt part have 
 fomeihmg of truth in them. This propofition. That no ?nan is peiftut^ 
 is very true in one fenfe, and altogether falfe in another. 
 
 No man certainly is perfecf, in the {lri(Sl fenfe of that word, or as it 
 imports a full and accomplilhed perfedion, free from all defe£t ; fuch a 
 perfetSlion is to be had no where elfe but in heaven. But there is a per- 
 feclion com.menced, or begun, of which a man redeemed and fanctified 
 by Jefus Chrift, is capable. If it was not fo : whyfhould Chrift and his 
 apoitles exhort us, % i° b^ perfect ? Why fiiould they tell us, || that he 
 ivho is born of God does not fm? And that a Chriftian is § thoroughly fur - 
 nijhedto every goodwork ? If you afk, who thofe perfect men are ? I ar.fwer, 
 that they are thofe who afpire to perfeilion, in whom fm does not reign, 
 who do not allow themfelves in any vicious habit, who fincerely and ho- 
 ncftly apply themfelves to holinefs, and have accuftomed themfelves to 
 pradtife the duties of it with delight. Whoever is arrived at fuch a 
 itate, has artained that perfe6tion which is attainable in this life, and to 
 which Chriftians are called by the Gofpel ; tho' there remain ftill in him 
 fome infirmities infeparable from human nature, and never totally to be 
 rooted out, before he gets to heaven. We cannot be perfeiSt in that firft 
 and ftri<it fenfe I have mentioned ; but we may be perfedf, and God will 
 have us be fo, in the flrict and evangelical fenfe of that word. 
 
 It is therefore a frivolous excufe in the mouth of corrupt men, to fay. 
 That no man is perfe£i^ and that ^ve cannot attain to the perfection^ or to the 
 Jlaicofthe blcjfed in heaven ; for this is to ftiift the queftion, becaufe that 
 is not the perfection which God requires. We ought not to fix a falfe 
 and abfurd fenfe upon God's commandments, that we may have a pre- 
 tence 
 
 * James V. ty. f Heb. xii. i. 
 
 X Matth. V. 48. Phil. I. ID. I Their, v. 23. || i John v. 9. 
 
 § I Cor. i. S. 2 Tim. xi. zi. 
 
Cause III. Corruption of Chrl/lla} s, 157. 
 
 tence not to obey them. The queftion is, whether ChriiUans are not 
 bound to do that which God would have them do, and which they are 
 able to do in this world ; this is the perfeiftion to which he calls us. 
 
 We may apply very near the fame anfwer to that other excufe. That 
 every body has his faults : there are faults which do not deftroy piety; and 
 God is gracioufly pleafed not to impute fuch faults to thofe that fear him ; 
 and in this fenfe, no man is free from faults ; but there is another fort of 
 faults, which fhould not be called bare faults or defeats ; thofe are the 
 vices and paffions which cannot confift with piety, the great, the reign- 
 ing, the habitual or deliberate fins. True Chriftians are free from fuch 
 faults, and thofe who are not free from them, are not true Chriftians. If 
 this maxim, That every one has his faults^ is not thus explained ; we m.uft 
 fpeak no longer of virtue and vice ; for this excufe will ferve for all fins, 
 and acquit every body. If a man is given to fvvearing, if he is re- 
 vengeful, paflionate, or falfe, if he commit adultery, it is but faying, Every 
 one has his fault s^ and no man is perfect. Such language from a man full 
 of vicious habits is infufferable. What difmal confequences, would not 
 libertines draw from fuch a principle ? We muft therefore underftand 
 this propofition, in the fenfe, and witb thofe reftri6lions I have obferved, 
 and then it may be ufeful to comfort good men, but it will never excufe 
 thofe who are vicious. 
 
 3. Men endeavour to excufe themfelves, by laying the fins they com- 
 mit upon the great number and the force of temptations. It is very 
 hard^ fay they, to avoid fm^ we are fo many ways draxvn into it, temptations 
 are fo Jirong and fo frequent, that tue muft go out of the world, if we would 
 preferve our innocence. Sometimes they impute to the devil the fins which 
 they fall into, and at other times, fo great is their audacioufnefs, that they 
 throw them upon God and his providence. 
 
 All thefe excufes are trifling, and fome of them are impious. For, to 
 begin with that which is borrowed from the multitude and ftrength of 
 temptations ; it is unreafonabie to imagine, that the number of tempta- 
 tions is fo great, that their force is irrefiftible. Temptations are fre- 
 quent, I confefs ; but it is an error to think, that there is nothing but 
 fnares and folicitations to fin in the world. This would give us a ftrange 
 notion of God, and of his works, and in that cafe man's condition would 
 be very miferable. It is certain on the other hand, that the opportuni- 
 ties and folicitations to good, are very common, efpecially in relation to 
 Chriftians, whom'an infinite number of objecls and motives call back to 
 God, and to their duty. Even temptations themfelves give them occa- 
 fions of doing good. God fupplies them abundantly with all things ne^ 
 ceffaryto life and godlinefs \ as we are told, 2 Pet. i. Certainly we are to 
 prefume, that if God permits that men fhould here meet with tempta- 
 tions and opportunities of undoing themfelves, he offers them on the 
 other hand, many occafions and inducements to take care of their fal- 
 vation. So that the great number of felicitations to good, does already 
 deftroy the excufe which is taken from the great number of temptations. 
 Neither is it more reafonable to complain of the ftrength of thofe 
 temptations. Such a complaint is very unfeemly from Chriftians, who 
 are appointed to overcome the world, the fiefli, and all other tempta- 
 tions. When all things are well confidered, it will appear, that it is 
 
 within 
 
15S Catifus of the prefeut Part I. 
 
 within our felves, in our own negligence, and in the perVerfenefs of ouf 
 wills, that we ought to look for that which makes temptations fo ftrong 
 and tuo hard for us. They have no more fhength than we give them. 
 ^t.Jafius has .decided this <^ueftion in fucha- manner as lliould ftop the 
 mouth of thofe who feek the caufe of evil any where elfe but in their 
 ovy-n hearts. * Every nian^ ("ays he, h temptea when he is draiun away of 
 his oivn IvJ}^ and inticed. 
 
 The devil has no more power over us, thrsn temptations have : for he 
 can but tempr us. But yet we are apt to afcribe to him a kind of om- 
 nipotence. According to the- vulgar opinion, one would think, that the 
 devil is tl>e author of all the fms that are committed j that he is every 
 where ; and that men are but his inllruments, which he ufes at pleafure. 
 If this was true, men were indeed to be pitied, and- it would be lomfi ex- 
 cuie to thofc who live ill. I'he Scripture teaches lis nio fuch thing. 
 
 But the highell: pitch of temerity, is to .charge God and Providence 
 with our 1ms. Thus fome men are wont to fay, Such a thing comes to 
 pafs bccaiifc God would have it fo y and fuch another thing did not happen be- 
 caufe it did not pleafe God that it JhotHd. When this excufe is made with 
 relation to fin, it amounts to the moft horrid of blafphemies ; it lays 
 upon God ail the evil that happens^ and makes him tlic author of it : for 
 either this excufe fignifies nothing ; or elfe it imports, that God is the 
 caufe of what happens, and nevt we. ThiS' muiVi^^eds be the meamng 
 of it, becaufe men pretend to excufe themfelves with faying, God would 
 have it fo. In a word, here is no middle way j either the caufe of fm is 
 in man, or it is not. If it is in man, he can accufe no body elfe but 
 himielf ; he carmot clear himfelf by faying, God would or would not 
 have it fo. If the caufs of fm be rK^t in man, he is difchargcd, and all 
 the evil lights upon God. It is an aftonifning thing, that men who be- 
 lieve God to be equally holy and juft, can entertain fuch thoughts. 
 
 4. Another excufe is often alledged, and it is fetched from commori 
 praSiice^ cujiotn and example. That which is generally done is thought 
 to be innocent, or at leaft pardonable. But the greatnefs and the uni- 
 verfality of corruption excufe no body: cuflom and examplo cannot 
 make any thing lawful which is bad. Where there is an exprefs law, 
 it is to no purpofe to plead practice to the contrary. Cuftom or num- 
 bers exempt no man from doing that which' God commands, and will 
 never protect him at the day of judgment. Cuuom and example axe fa 
 far from cxcufrng vice, that on the contrary, this very thing that tTift 
 cuftom is bad, ought to make men fenfibie how necelTary it is to fet 
 about a good reformation. 
 
 5. uut if men think that example and cuflom excufe them, they 
 fancy theiiifelves yet much more excufable, when they can alledga 
 the examples and the fins of goqd.nien. The libertines triumph here. 
 7i> what purprjjc is ity fay they, to jwornmend hoiinefs fo ftricily, end to en- 
 force it with fuchfvcre penalti-es^ when we fee many good men foiioiv ercourffs 
 
 quite oppofitcto thofe maxims , and' to thatexati morality ^ But they ought to 
 confidcr that it is extrcam hard, or rather impoinble, to know certainly, 
 whether a man is truly a good man' or not. We cannot he aflured of 
 this, unkls \ve knew mens heart?,, which bdongs- only to God. ..This 
 
 ■reflexion 
 * I Jainc3 !. 14. 
 
Cause III. Coi'rupiion cf ChriJJians. 159 
 
 reflection does already defeat the excufe, which is borrowed from the fins 
 of good men. We frequently imagine the perfon who fins to be a good 
 man, when he is but an hypocrite, or aa atheift. Indeed piety and cha-r 
 rity require, that we fliould think the beft of our neigiibours, efpecially 
 ofthofe in whom the marks of folid piety and virtue appear; but nei- 
 ther charity nor piety obliges us to confound vice with godlinefs, or to 
 call evil good. Sin is fin, and ought to be condemned wherever we 
 meet with it, and more particularly in thofe, who pafs for better mea 
 than others. When men who feem to be pious foil into fuch fins as 
 are inconfiftent with regeneration ; we ought to think, that thofe mea 
 either give the lye to their character, and are not what we took them 
 for; and then we may apply to them the words of Ezckiel, chap, xxxiii, 
 V. 18. When the righteous turneth from his righteoiijnefi^ and coinmitteth 
 iniquity^ he /hall even die thereby y or elie we muft think, that tho' they 
 have fome piety, it is but weak as yet, fo that they arc not what they 
 appear to be; but however, we ought to be pohtive in this. That the 
 examples and the fins of others, will excufe no man in the fight of God, 
 
 6. Another very common evafion, by which men endeavour to excufe 
 the negled: and omilnon of their duty, is that they do not profefs devotion, 
 and piety. This is the ordinary plea of men of buiinefs, of worldlings, 
 of young people, of courtiers, of military nun, and of a great many be- 
 fides in all conditions. TVe do not pretend to devotion,^ they cry, we are iu" 
 gaged in the world. And with this fhift, they not only think themfelves 
 excufable for negle£ting piety; but they fancy they have a right to neg- 
 lect it, and that they do a great deal, if they obferve fome of the external 
 duties of it. One can hardly believe, that thefe perfons are in earned, 
 when they make fuch an excufe. It aftonifhes a man to find Chriftians, 
 who have the confidence to fay. That piety is not their buiinefs, that 
 they are of another profeiTion, and that they are not at leifure £0 be de- 
 vout. 
 
 I fancy, there are two things which deceive thofe who alledge this 
 excufe. I . That they do not well underftand wh&t devotion is ; they 
 look upon it as a very auftere and fmgular way of living ; from v/hence 
 they conclude, that but few people are able to apply therfifelves to it, 
 and fo they turn it over to the clergy, to women, or to thofe who have 
 much leifure. I have obferved already the falfenefs of this prejudice, 
 and Ihewed that piety is neither fingular nor auftere. 2. The other 
 caufe of their error (eems to be this; that they do not confider, that piety 
 is every bodies bufinefs, and that fuch is the nature of it, that it m.ay be 
 pradtifed by all men. Not but that fecular occupations and callings, do 
 frequently obltruCt piety, and ingage men in vice ; and therefore a 
 Chriitian fhould never be fo taken up with the affairs of this life, as 
 tliereby to difable himfelf from performing the duties of Chriftianity, 
 But after all, a man may live like a good Chriitian in any lawful calling ; 
 and in that izvSc properly we are to underftand the words of St. Faul^ 
 * That the grace of God which brings f ah ation^ has appeared itnta all men^ 
 teaching them to livsfoberly^righteoufy and godly^ in this prefent vjorld. 
 
 Do thofe who plead it for an excufe, thai they d& not profefs dsiietion^ 
 imagine, that, there are two ways to go. to heaven, the: oue for devout, 
 
 and 
 
 ^- Tic. il. 11, 
 
l6o Caufcs of the prrfent Part I. 
 
 and the o'tlier for worldly men ; the one narrow, and the other broad ? 
 Do they think that the commandments of God do not concern all men, 
 that there is refpeiSl of perfons with God, or that he difpenfes with his 
 iDwn laws ? How can they prove thefe diftinctions ? Are not we all 
 Chridians? Have we not all been baptized ? Does not God give us all 
 the fame laws ? Or have fome more reafon to love God than others ? 
 And ouii^ht not the great concern of our falvation to be equally dear to 
 us all ? 
 
 I grant, that thofe who have greater opportunities, and more leifure 
 than others ; ou^ht to make ufe of thefe advantages : but I maintain at 
 the fame time ; That none ftand in greater need of piety, than thofe who 
 fay, IVe are wgaoed in the world, we do not pretend to devotion. It is be- 
 cau("e they are not devout, that their condition is very fad ; and the more 
 they are ingaged in the world, the greater are the temptations and di- 
 ftractions to which they are liable : now he that is expofcd to a ftorm, 
 had need take more care than he who enjoys a calm. 
 
 Thefe are the principal maxims and fentiments, which are made ufe 
 of to authorife corruption. Whoever takes notice of what is faid and 
 done in the world, muft needs acknowledge that thefe and the like 
 maxims are vented abroad everyday; fo that in order to obftru6l the 
 proorefs of corruption, it is abfulutely ncceffary to undeceive men, in 
 reference to thefe fentiments, and to oppofe that criminal boldnefs, 
 which fhamefully corrupts the truths of religion, and turns impieties 
 into reliv^ious maxims, and articles of faith. 
 
 CAUSE IV. 
 
 The Abufe of Holy Scripture, 
 
 T is a daring piece of confidence to authorize Corruption with 
 maxims borrowed from religion ; but it is the lafl: degree of au- 
 dacioufnefs and impiety, to turn the holy Scripture to fuch a fcan- 
 dalous ufe, and to feek in that divine Book pretences and apologies 
 for vice ; and yet the extravagance and temerity of many bad ChrifHans 
 come up to this pitch. Several declarations of the word of God are 
 made bvthem as many maxims, under which they think to (belter them- 
 felves : and if we believe them, there is nothing either in their pracStice 
 or opinions, but what is agreeable to the will and intentions of God 
 himfelf. This abufe of the Scripture, I defign to Ihevv, in this chapter, 
 to be one of the caufes of corruption j and it cannot be too ferioufiy 
 confidered. 
 
 The paOages of Scripture which are abufed to this purpofe, may be 
 reduced to thefe four heads. The Firji comprehends the places which 
 are brought againft die necefTity of good -works. Under the Second^ we 
 will examine thofe declarations of bcripture, by which feme endeavour 
 lu prove, that all men, without exception, are in a ilate of corruption 
 
 which 
 
Cause IV, Corruption ofChrifliani. i6i 
 
 which rubiei3:<; them to fin. In the Third place, we fliall anrwer the 
 arguments drawn from the examples of thofc faints, whofe fins are 
 recorded in Scripture. And lajlly^ we fhall make feme refleilions upon 
 thofe Scriptures, in which the divine Mercy is promifed to the greateft 
 Ixnners. 
 
 There are divers paflages in Scripture, which being ill undcrftood, 
 lead many into this pcrfu.fion, That gdod-vvorks are not of abfolute 
 necelHty. And firft, nothing is more confidently alledgcd to this pur- 
 pofe, then what we read in many places ; * That wc arejuflified hy faith ^ 
 and not by our works. No doctrine is more clearly and exprcily delivered 
 in the Gofpel, than that of juftification by faith. But it is a perverting 
 of this do6lrine to conclude from it, that falvation may be obtained 
 without good-works. This conclufion muft needs be falfe, fmce th? 
 Gofpel enjoins good- works as a necellary condition in order to falvation. 
 St. P^w/ tells us, that f ^aithout holincjs no man JliaU Jee God. And does 
 not that import, that none fhall be faved without holinefs and good- 
 works? The fame apoftle teaches us, that at the day of judgment, 
 when men fhall be admitted into, or excluded from heaven ; God v/ill 
 have a regard to their works, to the good or evil which they fhall have 
 done. 4: Godwin rejider to every fnan according to his works. |j Wemuji 
 all appear before the judgment-feat ofChri/i., that we may receive according to 
 %vhat ive have done, whether good or bad. This is very pofitive, and 
 therefore fmce their can be no contradiftion in Scripture, here is 
 enough already to convince us, that the dodlrine of juftification by faith^ 
 has nothing in it which deftroys the neceflitv of good-works. 
 
 But it will appear yet lefs difEcuit to reconcile thefe two do£lrines ;■ 
 if we fuppofe that which no man can reafonably contefl, namely. That 
 when the Scripture fays, that faith is fulUcient to falvation, v/e are to 
 underftand by the word faith in this propofition : that true faith which 
 the Gofpd requires. Now if we afiC, What that faith is, and by what 
 marks may it be known ? Ail the Apoftles will unanimoufly tell us,- 
 That true faith produces a holy life, and that it difcovers it felf by all- 
 manner of good-works. They afTign good-works as the eflential mark 
 and charatfler, that diftinguifhcs a faving from an hypocritical faith. 
 By that very thing therefore that tlie Gofpel requires faith, it does like- 
 wife require good-works, fmce faith cannot be without works. And by 
 confequence the opinion of thofe, v,'ho fancy that faith is funicient with- 
 out works, is evidently abiurd, and contrary to the Gofpel, and to the 
 nature of faith it felf. 
 
 But to fet.this matter flill in a clearer light j it is neccflary to take 
 notice here of two miftakes, which men are apt to run into when they 
 fpeak of faith and good-works. The firll is, that they feparate faitli 
 from works ; thcv look upon faith as a thing quite different from works, 
 and which fupplies the want of them ; or father they oppofe faith to 
 works, as if thefe two things v/ere contrary to each other. A corrupt 
 man will f^iv, / con f Is that I have not gMd zvorks^ but have ver I have 
 faith. ^ ■'^ 
 
 Thofe who fpeak thus, fuppofe that they may have faith tho' they have 
 not woiks ; but St. James has diredly confuted this imagination \ 
 
 IVhat 
 
 * Rom. iif. Sec. f Heb-xii. 14. % Rora. ii. 6. !1 2 Cor. v. 10, 
 
 Vol.. VL L 
 
l62 Cotifes of the prefent Part I. 
 
 ^IVhat doei It py^ft^ my Brethren^ though a man fay he has faith and have not 
 works ? Can faith fave him ? If faith have not ivorksy it is deady being 
 ahne. 
 
 Who Ciin after this feparate favins; faith from o;oo'J- works ? Can v/e 
 fcparate that from t'aith, which Gou has declared to be inlbparable from 
 it? It fliews that men are ftrangcly bhnded with ignorance and preju- 
 dice, when at this tinie of day we are fain to prove things fo plain and 
 unqneftionablc. 
 
 7'he fccond illufion is, that men place faith in confidence alone, and 
 many define it by that. They fancy that to have faith, is nothing elfe 
 but to believe that God is merciful, and to rely upon the merits of 
 Chrill ; bccaufe faith embraces the proniifes of the Gofpel, the natural 
 effect of which promifo is to fill the heart with aflurance and tranquilli- 
 ty. It is beyond all doubt, that for the moft part true faith is attended 
 with confidence. But confidence is not the whole of faith ; and I can- 
 not imagine what part of God's word courvtenanccs that notion, which 
 places the elTcnce of faith in confidence alone. 
 
 The faith which the Gofpel fpcaks of, conufls in believing that Jcfus 
 is the Chrill, the Son of God, and the Saviour of the world; in em- 
 bracing his du(51rine as true, and in making profeflion of it, in doing his 
 commandments, and hoping for falvution from him. But the rcfolving 
 all faith and religion into atSls of confidence, is the moft extravagant 
 conceit that can enter into a man's bead. If this n(»tion was true, it 
 would follow from it, that in order to be faved, it is enough for a nian 
 to believe that he fliall be faved. Which is the fame thing as to fay. 
 That whoever would have a right to confide in God, needs do no more 
 in order to that, than aiSlually to truft in him ; and that is a moft ridi- 
 culous thought, which turns all religion into a ftrong fancy. Before wc 
 believe a thing we ought to know why we fliould believe it, and have 
 good reafon and folid grounds tor our belief. Before we truit in (iod, 
 we ought to fatiyfy our felves that wc have a right to confide in liim : 
 for can a man be faved only becaufe without any ground or reafon he fan- 
 cies that he fhall ? We ought not to rely vpon God but according to 
 his promifc. Now God has promifed nothing to thofc who live and are 
 hardened in fin; far from promifing any thing to them, he threatens 
 them with inevitable ruin. What claim or title then can an obdurate 
 finner have to the mercy of God ? What confidence can he repofe in 
 God's promifcs, as long as he continues impenitent r None at all, ex- 
 cept we fuppofe iji God a general decree, to fave indifferently all forts of 
 pcrfons. 
 
 It mud not be faid. That thcfc confiderations arc apt to rdarm and 
 difturb the peace of men's confciences ; for they will alarm none of thofc 
 who are animated with true faith and fincere piety. And as to others ; 
 wc do them a greut piece of fervice, when we awaken and terrify them 
 out of that faifc quiet, into which a groundlcfs confidence has betrayed 
 them. On the other hand, it is a dangerous thing to teach. That con- 
 fidence is L'le moft eliential thing to faith ; for by this we may alarm fome 
 good men, who either through melancholy or want of inftruilion, are 
 dcilitute of confidence and inward peace. Ar.d it has certainly happen- 
 ed, 
 I * James li. 14, 17. 
 
Cause IV. Corruption cf ChriJIians. 1 63 
 
 ed, that feveral pious perfons arc fallen into black thoughts and fad fcru" 
 pies concerning their fr.lvali.'ai, and that (hey have in Tome meafure de- 
 fponded, becaufe they did not find confidence, and a {cn(^ of the love of 
 God in themfelves. 
 
 From all thefe refied^ions it does evidently apprar, that faith never 
 <)uc!;ht, nnr can be feparated from good-works ; and that Chriftians are as 
 much obli2;ed to apply themfelves to good- works, as they are to believe, 
 and to have faith. 
 
 But now if it be afked, Why St. Paul then oppofes faith to w-orks, and 
 why he excludes works, when he treats of juftification? I anfwcr, 
 That the Apoflle aims at two things by this. His defign is to fhew, 
 I. That works are not the caufe and foundation of men's falvation ; but 
 that it flows from the pure mercy of God through Jefus Chrifl:. This 
 he proves with refpecl both to the Heathens and the 'Jevjs^ in the firfi 
 chapters of his epiftle to the Romans. But he did not mean to fav^ 
 That good-works are not nccelTary *undcr the covenant of grace. H's 
 expreffions are too clear to leave the leaft room for any doubt about this 
 matter: to rejecl: the meritorioufnefs of good-works is one thing, and 
 to deny their neccfTity is another. But idly, becaufe it may be objetSed, 
 that St. Paul does intirely exclude works, and that he ufes expref- 
 fions which imply, that Chrillians are no longer obliged to the pracStice 
 of them, and that they have no influence on men's filvation either as 
 caufes or conditions ; but on the contrary, are oppofed to faith : there- 
 fore I add, That he fpeaks thus^Vv'ith relation to the works of the cere- 
 monial law, and efpecially to circumcifion. There were many in St. 
 Paul's time, who afferted, that Chriilians were bound to obf^rve thofd 
 legal ordinances. It was about thi§ queftion that the Apoftles met at 
 "Jerufalem, and determined, *That ChrijViam ^re jujhf.ed by faith only., and 
 that tlye yoke of Mofaical ordhiances ought not t6 be laid upon them. The 
 fame controverfy is handled by St. P^j/, in his epifile to the Galatians^ 
 where giving an account of his difpuie with St. P€tc:\ and of his re- 
 proving him for his too great compliance with the yews', he affirm?. 
 That we are jujlified by the faith of Chrijl^ and not by the ivorks of the 
 law: 
 
 Why has not that difFerence been obfcrved which St. Paul makes 
 about works } When he fpeaks of the v.'orks of the Moiiiical law, he 
 calls them the works of the hzv., or barely works ; but when he treats of 
 the works which the Gofpel prefcribes,, he calls them good-works ; be- 
 caufe they r.re really good, holy and profitable in their own nature ; but 
 this title gC good-'wsrh., is never beftowed upon the works of the cere- 
 monial law, which confidcred in th-emfslves had nothing of goodnefs or 
 hoHnefs in them. In a word, good-works in St. Paul'% ffyle, are quite 
 another thin;i: than barely works., or the zi'orks of the law. 
 
 i^ this had been confidered, fuch great pains needed not to have be?n 
 taken, to make f St. Paul agree with St. fames. % St. Paul fays. That 
 'nan is juflified by faith without the works of the law y j| and 'it-fames, That 
 man is jufiificd by. wsrks., and n't by fiith only. There is no contradiction 
 betvveeii thefe two Apoilles. Both follov/ one hypothefis, and argue upon 
 
 L 2 ' the 
 
 - Act '^ rev, t Rom-, Hi, 2?. % Gal, ii, \Q. \ James iv. 24.- 
 
164 Ciitiffs of the prefent Part I • 
 
 the fame principles. St. Paul difpviting agaiiiil: the yevjSy who would 
 tye Chriftiaiis to the obfcrvance of the works of the Mofaical law; af- 
 firms, That faith in Chriil is fuincient, provided it brings forth good- 
 works j Hiid that it is not neceHary to obferve the Mofaical rites. St. 
 "James difputin;:; iii^aiuft Hcielick*-:, who pretended that faith did {zvc 
 •without good-works, and fo did intirely ruin our Saviour's morals; de- 
 clares, that faith which docs not produce good-works, is not fufficient 
 'to falvation. Is not this the fame doctrine with St. P^v/Z's ? But in- 
 ftead of reconciling thefe two Apoftles, fome people find here great dif- 
 ficulties. They do not reconcile St. JaNics with St. Pauly but they 
 rather refute St. Ja?iics by St. Paul. St. 'James is expounded with great 
 caution ; as if he had gone too far by faying, That man is ju/lified hy works^ 
 and net hy faith or.l'y. This propoiition is foftned as much as polfible, it 
 is excufcd rather than explained ; but as for what St. Paul fays. That 
 faith alone ju/lifcs without rvorks^ it is taken in the utmoft flri6tnefs ; fo 
 that all is afcribed to faith, aiYd nothing to good-works. Na}', faith is 
 let in oppofition to good-works, and God to (jod himfclf ; the pafiages 
 of Scripture v.hich i'peak of faith being brought out agaiiuT; thofe which 
 relate to works. It is true^ fay fome, the Sci-ipture feiys^ that zvithout ho- 
 linefs 710 man Jhall fee God; but it is likevvife written. That ive are not jnf- 
 tified by our ivorks, hut only by Jaith. And by this way of reafoning, mtii 
 - raife themfelves above the reproaches and accufations of their own con- 
 fciences. I f ly it once more ; this is to attack and confute the word of 
 Gcd by it felf, and to charge the Holy Ghoft with fe!f- contradiction. 
 For in (liort, if a m.an can be juUified without good-works, he can be 
 laved without them too ; fnicc the being juiHficd is the lame thing wiih 
 the bcino laved : now if a man c:}n be laved without good- works, be 
 may fee the ficc of Ciod without holinefs ; which is directly contrary 
 to what St. Paul tells us, * That without holinejs no man fliall fee the 
 
 Lord. i^. . . 
 
 2. A great many people ima^ic, that it is one of the privileges of 
 Chriilian?. not to be tved to the obfervation of God's law as the "Jeus 
 were; lomc millaken places give occafion to that error, and particiilariy 
 this; t ^^''<^ ^"'^ '•''' ''"""'' 2'"'''''''' ^^'^ ^^'^ l^^^ undur grace. • I'hcfe words 
 are thus interpreted. The law did prefcrihe tvorks^ but the Gcfpel requires 
 cvly faith ; the law did threaten, but the Gofpel fpeaks only of grace and par- 
 ilon. i'a that to require ^lorks^ at this time of day., is to bring back the dif~ 
 fevfation of the luw. There is fomething ot truth in this reafoning ; 
 but tl-.cfe who make ufc of it to free themfelves from the obfervation of 
 Clod's ccnimandirents, do very little underftand either what the law or 
 the Ciofpcl is, ar.d wherein thefe two difpenf.tions differ. It is cei tain, 
 that ihe law was a difpcnfation of fevcrity ; it did not prcpofc to men 
 remiilif-n of ilnt and falvation as the Gofpel does. The law had not 
 that power and eHcacy to fanclify men, which grace has. The law laid 
 upon tb.e '/rui, a great many obligations which were not only burden- 
 lome ai:d "paintul ; but which lefides had no intrinfecal holmefs in them ; 
 and thufe duties v/ere ci;joyned under a curfe. Ihe law it felf was a 
 tine of ftvcriiv and makdicStion, in refpecft to all the nations ot the 
 eaitii, hiu:e ah the while that ceconomy did fubfill, they were excluded 
 
 from 
 - Htb. xii. 14. t Ron:, vi. 14, 
 
Cause IV^. Corrupt' on of Chrijllmn, 165 
 
 fi-om the covenant which God had made with the ^nvs. In thcfe feve- 
 ral regards, wc are not under the law, but under grace. 
 
 Bnt if from thi>-, that we are not under the law, we fnoiild infer, that 
 we are no longer bound to do what is iuft; this inference would over- 
 turn the whole Gofpel, and transform religion into libertinifm. If be- 
 caufc we are under grace we ought to fpeak no more of works 5 whv 
 fhould the Gofpel prefcribe worki^, and the fame works which the law 
 enjoyn^d, excepting only the ceremonies i" Why fhould this Gofpel 
 call us to a holinefs, which exceeds that of the Jmusy and enforce this 
 obligation, with more terrible threatnings, than thofc of the law ? Why 
 did our Saviour, yohn the Baptifl: and the Apoftlcs, preach up repent- 
 ance, and enter upon their miniliry with thcfe words, * Repent ye? 
 According to the hypothcfis of thefe men, they fnould have fpoken to 
 them after this manner, This is the tune of grace, the law is pl/i-, and the 
 covenant of works is aboUJhed \ therefore fear •iiothing^ let not your fins trouble 
 you^for falvaiion is promijed to all mankind. Whence comes it to pafs that 
 our II Saviour fpeaks only of works, in his fermon upon the mount; or 
 that St. Paul declares, that the natural intention and the proper effeci of 
 grace, is to teach men to live according to the rules cf temperance^ jtijlice, and 
 godlinefs? Mult we fay, that God is altered, tliat he docs not love ho- 
 linefs fo much now, as he did heretofore ; or that fm is become lefs 
 odious to him, fmce it v/as expiated by the death of his Son ? But (it 
 is faid) we are no more under the law. What, are Chriftians then a law- 
 lefs people ? On the contrary we are under the law, I mean under the 
 law of Chrift, under ]: f/'^ latu of the fpirit of lijc^ tuhich makes us free 
 from the law of fn and death. 
 
 But let us hear St. Paul himfelf, in what fenfe and refpei5l does he f^y, 
 That we are no more under the law but under grace F He fays th'is, precife- 
 ly to fhew, that we ousht to live no longer in fm. 1 hefe arc his own 
 words, f JVhat then f' Shall we fn bccauje we are not under the law bid 
 under grace ? God forbid. On the contrary, fin jhall not have dominion 
 ever you., for ye are not under the law but under grace ; you were formerly 
 the Jervants of fm, but no-iu being ?nade free from fn., and become the fcrv ants 
 of God., ye have your fruit unto hoUncJs. We iK'ed but read the fequel of 
 his difcourfe to fee how he inveighs againfl: thofe, who turned the grace 
 of the Gofpel into a pretence to live in fm. 
 
 Before 1 leave this matter, I fhall take notice of two errors, which 
 are pretty common. The firft is, the applying to Chriftians at this day, 
 all thofe things which were fpoken of old by the Apoftles, to the con- 
 verted Jeius. It is faid. That we are no more under the law ; and Chrif- 
 tians are often exhorted to blefs God for being no longer under the curfe 
 of jthe law, and the yoke of Mofes. And upon this a great many oppo- 
 fitions are obferved betwixt the law and the Gofpel. For my part, 1 do 
 not think thofe exhortations and oppofitions, fo very proper to be infill- 
 ed on, when we are fpeaking to men who never were Jcvjs ; unlefs we 
 do it with a defign to fliew the excellency of the Gofpel covenant, above 
 that of the law, and the advantages of Chrillians -Aho^Q'Jevjs. For af- 
 ter all, the law v/as given only to the Jews.^ and the Gentiles were ne- 
 
 L 3 v«r 
 
 * Matth. III. 2. &: iv. \n, \\ Match, v. 6, 7. J Rom. vlii. 2. 
 
 f Rom, vi. I/}., 15, i6, 17, 18. 
 
1 66 Caufes of the prefent Part I. 
 
 ver fubje^cd to the ceremonies or the curfe of it, as the Jews were. 
 Vv'hy fhould wc then fay to people who never were under the law, Ton 
 are 113 more under the law? The ApolUes indeed Ipoke in that manner 
 to the converted /exui ; but as to thofe who were formerly Pagans^ it 
 would be more fitting to tell them ; * Ton have been converted from idols 
 to the living God^ Rcrncmbtr that ye rvere in iirncs pa/f Gentiles without hope, 
 and without God in the zvorld; and therefore live no longer hke Heathens. It 
 is a great fault not to expound the Scripture according to the true fcope 
 of it, and to apply all that it contains, to all forts of perfons witliout di- 
 -flinition. 
 
 The other error is of greater confequence. People flmcy, that be- 
 caufc we are not under the law, which was a covenant of rigor, we are 
 now to fpeaJc of nothing elfe to men, but of grace and proniifes, and 
 that it is contrary to the fpirit of the Gofpcl, to threaten and to denounce 
 curfes againil fumers. It has been faid already, in what fenie the law 
 was a^covenant of rigor, in oppofilion to the covenant of grace^j but 
 the Gcfpel has a'fo its cuifcs, and they are much more terrible than thofe 
 of the law. The Gofpel fpealcs of the future punifnmei-.ts of another 
 life, in much cleitrer and ftrongcr cxpreffions, than the law does. To 
 be convinced of this, we need but relied upon that oppofition which St. 
 Paul makes between the law and the Gofpcl, in the tenth chapter to the 
 Hebrews, He that defpifed Mofes''s law died without mercy^ under two or three 
 witneffesy of how much for er punipmient.^ fuppofe ye^^Jhad he be thought worthy, 
 who has trodden under foot the Son of God, a?id has counted the blood of the 
 covenant wh.-reitith he was fanSiifed an unholy thing., and has done defpight 
 unto the fpirit of grace ? We know him that has /aid, Veiigeance belongeth 
 unto me^ I zuill recompenfc, faith the Lord, It is a fearful thmg to fall inta 
 the hand of the living God. 
 
 3. The Libertines do likcwife abufe what St. Paul (dys in the epiflle 
 to the t Galatians concerning Chrlliian liberty ; when he declares that 
 Chriflians are freed from- the bondage of the law., when he exhorts them, to 
 flandfafl in that liberty, and proteils, that Chrifl profiteth nothing to thofe, 
 who would be jujli fed by the law. But a man may fee witii half an eye, 
 that the ApoifJe meant only, that Chrilfians are no longer boiuid to ob- 
 ferve circun-iCihon, and the other ceremonies of the law of Alfes. 1 hat 
 St. Paul has no other view or defigh but thi«, will plairdy appear to 
 every one who will read the whole epiftle, and particularly the lecond 
 chapter of it. 
 
 In the V chapter wc find two thin?,s which are deciuve in this matter. 
 1. St. P<-.7?/ fpeaks there exprefiy of circujncif:on. % Behold I Paul jay 
 unto you, thai if you be circurncfd, Chrijl fijull prof i you nothing ; for I tejii- 
 fe again to ^ery man that tfarcumcijed, that he is a debtor to do the whole 
 law. Chriji ;i become of none cff'eB unto you, whojoever of you are jujlified by 
 the law, ye are fallen from grace. 2. It is very obi'ervable, with wijat cir- 
 cumfpedtion the Apoltlc delivers himfelf, left his doitrine foould be wreft- 
 ed to favour Hcentioufncfs ; after he had faid, ]| y'ou are called U7jio liberty, he 
 jadds imincdiateiy, only ufe not liberty for an occajion to thcjiefo. He explains 
 
 what 
 
 * Theff. i. 9. Ephef. ii. 12. & 'v. 17. f Gal. v. i. 
 
 % Gal. V. 2, 3, 4. 11 Y.x^ 13. 
 
Cause IV. Corruption of Chrlftians, 167 
 
 what he means by living after the flefli, by making an enumeration, o^ 
 thofe fins which the flcfh produces, and which exclude rnen from the 
 kingdom of heaven. He exhorts men to live after the fpirit, and to 
 pra6life the Chriflian virtues. In the IV chapter, he purfues the fame 
 exhortations, and he ends the epiftle with thefe reinarkable words, which 
 contain the fum of his dcihine ; * For in Chriji Jt^jus neither circnmci- 
 fion availcth any things nor umircutncif.on^ but a ngw creature : that is to 
 fay, Whether a man be a Jew or a Heathen, it matters not, fo he be- 
 lieves in Jefus Chrift, and obferves God's commandments ; || Peace and 
 jr.ercy he on the?n all ivbo ivalk after this rule. Is there any. thing plainer 
 than this doctrine? And yet how clear foever it may be, Chrillian li- 
 berty is alledged to fet men free from the obligation to keep God's com- 
 mandments. All that St. Paul fays i^grinil: circumcillon and the cere- 
 monies of the law, is by,an enormous blafphemy, turned againft the holy 
 commandments of the Son of God. Can any thing more odious or 
 prophanc be imagined, than the perverting of the Holy Scripture at this 
 rate ? 
 
 4. Thofe who plead on the fide of corrnption, are wont to objcfl 
 againft what is faid in behalf of holinefs, this fentence oC Solomon' Sy :j; Be 
 not righteous overmuch, neither viahe thy [elf over-iuije. And what infe- 
 rences do they not draw from thence? They conclude from this place, 
 That a man ought not to pretend fo much to holinefs, or to fet up for a 
 good man, and that in all things a mediocrity is beft. One may eafily 
 apprehend that fuch fentiments m.uit needs introduce licentioufnefs j 
 eipecial'v, when they are thought to be fupported by a Divine autho- 
 rity. 
 
 But let us fee whether or no, fuch conceits can be founded upon this 
 fentence of Solomon's. I fh?!! afk in the firft place. Whether it is pof- 
 fible for a man To be too juft or too wife, and whether there can be a 
 vicious excefs in righteoufnefs or wifdom ? If a man may be over righte- 
 ous, he may likewife love God too much ; for to be righteous, and to 
 love God is the fame thins;. Now God requires that we fliould love 
 him with all our heart, and confcquently that we fhould be as righteous, 
 as it is pofjible for us to be. But far from being over-righteous, we 
 can never be righteous enough. And if we can never be righteous 
 enough, is there any occafion to exhort us, that we fliould not be over- 
 righteous ? 1 wiih men had at leaft that reverence for the Scripture, as 
 not to make it fpeak abfurdities. 
 
 I know the ordinary evafion : vicious men will hy, that when piety 
 runs to excefs, it leads to fuperftition or pride, and becomes iroublefome 
 and ridiculous. Every body fays that, but without reafon. I have re- 
 futed that opinion, that (hewed that true piety never degenerates into fu- 
 perftition, or pride, and that devout men who are fuperlUtious, or trou- 
 blefome, have but a falfe devotion, or a mifguided zeal. 
 
 This may diredf us to the true meaning of the fentence in qiieftion ; 
 Solomon does not fpeak here of true jnliicfe and wifdom. For whether 
 he may have an eye here upon fuperftitious or hypocritical perfonswhofe 
 righteoufnefs is but imaginary, which fenfe is adopted by many inter- 
 preters, Qr whether he fpeaks of thofe who exercife julHce with too much 
 
 L 4 - fcverity, 
 
 * Chap. vi. 15, II Ver. 16. % Ecclcf, vil, 16. 
 
1 68 C.iufcs of the prcfent Part I. 
 
 Ccverily, as feme think; or whether as it is conceived by otliers, he gives 
 tliis advice to bnfy and preuimptuous people, who meddle in thin&s which 
 do i:ct concern them, and fancy then, ("elves able to determine all mat- 
 ters ; however, it is pl:iin, that Solomon does not fpeak here of good 
 men, who exactly fellow the rule: of true juflice and wifdorn. If we 
 flick to the lafc of thefe three expofition?, which ft cms to agree bcfi- with 
 S'.!cmc}t\ delign ; then the meaning of this place is clear and rational, 
 and has nothing in it contrary to piety ; whereas the fenfe which is put 
 upon thefe \Aords by the Libertines, is both abfurd and impious. 
 
 T hole who would either juflify or excufe corruption ; ufe to obje£l in 
 the fccond place, Th;?t lince the Scripture teaches that all m.en, and even 
 good men ;)re deeply engaged in corruption : it muft follow from thence, 
 that holineis and gocd-wcrks are r.ot fo very necefiary, and that the 
 pradiice of thefe is impoffible. Now to prove this univerial corruption 
 of all men, they bring feveral declarations fi^om Scripture, and this 
 among the Yti\^ There is not one that doeth good^ no not one^ he. Pfal. 14.. 
 Rom. 3. 
 
 if their meaning in citing thefe words, was only to iTiCW, that there 
 is no man altogether free from fin ; and if it was granted on the other 
 h;ind, that good men do not iin in the fame maimer that the wicked do; 
 I would not quarrel much about this interpretation, though not altoge- 
 ther exi-"6t or agreeable to the fcope of David in the 19.'/; Pfcdtn. But 
 there is another defign in it, which is to infer hv.m thei'e words, that 
 mm differ very little from one another, that tb.ey are all guilty of many 
 great fins, and that none do, or can praclii'e the duties of holinefs. In 
 a word, this is ir.tended for the apology of corruption, and to filencc 
 thofe who oppofe it. 
 
 If what David fays in this place is to be ftriiftly underftood, it will 
 follow, that there is not one good man upon earth ; that all men are 
 perverted, that they are all become abominable by tPitir lins, and that 
 there is not one fingle perfon that is juil, or that fears God. But this 
 confcquencc raifes horror, it is contrary to truth and experience, and to 
 what t::e Scripture declares in a thoufand places, where icipeaks of good 
 men, and diiliiiguirnes them from thi wiclvcd. Nay, this confequence 
 may be deOroyed from what we read in that very P-cuniy whicii mentions 
 the jufl who are protccfed by God, and the wicked v.ho perfecutc them. 
 Ihis compl.iiii! of Duvidj muft therefore be undtrflood with fonie re- 
 llrictions. 
 
 By reading the XI V Py^///;, we may perceive that David \ine\t6s to 
 ■Icicnbe iii it, the extreme corruption of men in his timie. 1 here he 
 (iraws the pichire oi impiety and Atheifm, and fpeaks of thefe fools, zcbo 
 uA' in ihcir hearts that there is no God, and uhofe life is a continued 
 <nain of fms. It mult be obfcrved in the next place, that when ^t. 
 Pt7ul cites tiufe words out of the XIV Pj'a/m in the cpiihe to the Ro- 
 ■'insy chap. III. he docs it with a deiign to Ihcvv, that the feius were 
 Gt much bitter th^n the I'catheiis, and that they had as much need of 
 a Saviour. '^' IVbat then, are ire better than they c' A^o in no %uiJe,for we 
 have before proved both fexvs and Gentiles that they are ait under Jm This 
 is the alltrtioji which St. Paul mamtair.:,, aiid which he proves from 
 
 that 
 ^ Rom. iii. 9. 
 
Cause IV. Corruption of Cbr[(l:ar,s. 169 
 
 that complaint which David made of old, % There is 7iot one that does goody 
 &c. From whence he concludes, that all mouth i mujl be /lopped^ and that 
 all the world is become guilty before God ; (o that the \d\v ox Alojes could 
 neither juftify nor fantSlify the "Jews. Ijut he tenches at the fame time, 
 that Chrift was come to refcue men out of that miferable condition. 
 And it were a ftrange thing if we muft iHU fay of Chriltians, That there 
 is none that does good, no not one. 
 
 2. This anfwer is to be applied to that place in the Ephcfians^ where 
 it is faid, |j That zee are dead in trcfpajfes and Jins^ for to the fame end thefe 
 words are quoted. I do not deny but all men abilracling from the J3i- 
 vine grace, are to be confidered as A'iaA 'u\ their fins. That is St. Paul'% 
 meaning in that place; he fpeaks here of the natural ftate of men, and 
 particularly of Heathens ; which was a ftate of corruption and death, 
 in which tney had periilied had not God taken pity upon them. But the 
 ApoPile intends to make the Ephcjians fcnfibie of that unparallel'd mercy 
 of God by which they were converted to Chriftianity, being but poor 
 Heathens before, v^ho were dead in their fins, and obnoxious to the 
 wrath of God. Ke dees not iay to them, you are d-:ad in your fins -y it is 
 a faliifying the text to cite it fo, and to fay, we are dead in our fins ; but 
 you were dead, he fpeaks of the times paft when they were Heathens ; 
 * Among ivhorn^ fays he, fpeaking of the jfezus^ we had our converjation in 
 times pajl, in the lujls of our frjh^ fulfi'iing the defres of the fie Jh ard of the 
 7nindj but now, he adds, God has quickned us together vjith Chrijl ; both you 
 that were Heathens^ and lue that were Jews^ are raited again from this Jpi- 
 ritual death by virtue of God's great mercy. This is the true meaning of 
 that place, which-gives us a lively idea of men's natural corruption, and 
 of that happy llate to which Chrill has exalted them. I do not deny 
 but that many Chriftians are ftill in the fame condition with Heathens, 
 or very near it, being dead in their fms, and following the courje of this 
 world; but this can be faid only of bad Chriftians, and not of thofe 
 who have felt the divine and faijclifying virtue of the Chriilian reli- 
 gion. 
 
 3. It will be further faid, That we muft needs acknowledge, that all 
 men without exception are finners, becaufe that is St. John's dodtrine, 
 f If we fay that zve have no fm we deceive ourjelves. That is a truth which 
 no man denies, becaufe it is too evident both from Scripture and expe- 
 rience. But we muft take care to tinderftand this prnpofiiion aright, that 
 all men are Jmners^ and that we explain it fo, as that it mav comport with 
 that juft difference we are to make between good and bad men ; eife un- 
 der a pretence that all men are fi.nners, the diftinction between virtue 
 and vice will be taken away. It is ht to remark upon this occafion, 
 that the Scripture does not yive the name of ftnners to ail men, but only 
 to the wicked and impious, this may be {ccw in the whole book oi Pfalms. 
 When we fay then, tnat we aie ail poor iinners, we muft know in whaf 
 fei.fe we fay it. 
 
 As to theie words. If v;e fiy. that vje have no fn we deceive ourfeives. 
 It is vifiMe that fat. John lays this upon two accoimts, which relate to 
 two forts of fuis, into which men may fall. Firil: there are great fins, 
 
 there 
 
 X V. 10. Ij Eplief. ii. I. 
 
 * Li-hel. ii. 3. & 5, &c. f I Juhn i. S. 
 
I/O Caufesoftheprefcnt Part I. 
 
 there is that corruption in which men lived before their convcrfion. In 
 this icgaid St. "John might fay to tbofc he writes to, who were new con- 
 verted Chriftians, that they were all finners, meaning, that they had all 
 been fo ; (or indeed both Gentiles and 'j'eivs had been cxtrcamly corrupt. 
 Secondly, There are fins-, into which thofe whofc regeneration is not 
 yet perfec):, may fall ; as there are infirmities from which the mod rcge- 
 i'lerate men, are not free. In this fenfe all men are finners, and the 
 Cihriftians to whom St. J'ohti dirciSts his epiftle, were all finners alfo, 
 tho' already converted, h'ut the qucftion is, Whether a true Chriltian 
 fins like other men, and whether he who is a firmer^ taking that word 
 according to the ordinary ufe of Scripture, that is to fay, one in whom 
 fm reigns, is a true Chridian ? That can never be faid. To this pur- 
 pofe we may hear St. John himfelf inthe III chapter of the fame epHUc ; 
 where lie exprefly tells us, Thdi he who is bent of God dot: s not commit fw^ 
 that li.'hoevtj- Jinneth is of the Devil, and that by this zvc may knoiu the children 
 pfGcd aud the children of the Devil. Are not thefe words very plain? 
 \Vho can have the confidence after this, to excnfe corrruption by laying, 
 lue are all fnners? ■ But yet it is not only faid that we are all finners by 
 thefe men, but befides, that we are all great wretched and abominable 
 iinncrs. It is no wonder that men who have fucii fentimcnts, {hould be 
 fo corrupt. 
 
 4. But to this, there is a repl'i' at hand, to fliew that the iuftell men 
 5ire guilty of very frequent fins, and it is taken from thefe words, Tkf jvji 
 man ftns feven times a day. 1 might let this alone, becaufe I am engaged 
 only to anfwer thofe places of Scripture which are wrefted into an ill 
 itn{c about this matter. And this, that the juj} jnan fins f even times a day., 
 is no where to be found in the Bible. Thofe who quote thefe words as 
 if they were Scripture ; will pretend no doubt, that they are contained 
 in Prov. xxiv. 16. But there is nothing like this in the facred text. 
 Thefe are the words of Soto>i;:n, -^ j^i/^ man falleth Jeven times^ and rijeth 
 up arain : but the ivicked Jhall fall into mifchief. Solomon fpeaks of the 
 frequent afflictions of good men, and particularly of the ill ufage they 
 m.'-Ct with from wicked men. In the 15 verfc he addreffes himfelf to 
 the v.-ickod, and ttlls them, that it is in vain tor them, to lay wait for, 
 and to perfccutc the jult, for, adds, he, a j://l man filleih Jewn times, and 
 riftth up again^ but the wicked Jhall fall into mijchief and perijh. The 
 meaning is, that God takes care of the juil, and that if he permits that 
 they (hould fall into many calamities, he does likewife deliver them. 
 Tms is ailerted almoft in the fame words, Pjal. xxxvii. 24- Though the 
 iv ft fall he Jkall nrA be utterly cafl dcivn^ for the Lord upholdcth him zuith his 
 hand. To the fame purpofe we are told. Job v. ig. He JJjall deliver thee 
 infix troubles , yea in fven there Jhall no evil touch thee: this admits of no 
 difficulty, and all interpreters are agreed about it. And yet for all that, 
 as men are apt to entertain every thing which excules corruption ; this 
 proverb, That the ju/i man fins Jeven times a day, prevails and pailes for an 
 article of faith. Is it not a lamentable thing, that men fhould be thus 
 obrtinattly bent to wreft the Scripture, into a Icnfc favourable to corrup- 
 tion, and that they {hould dare to falfify it at this rate i" 
 
 There are many falfifyings in the way of citing this pafTage. i. 
 Whereas Solomon fays only the jujiy he is made to fay the Jujtejl man, to 
 
 give 
 
Cause IV. Ccrruptm cf Chn/?iaiis. i,yi 
 
 give the greater force and extent to this fentencc, to debafe piety the 
 more, and to inftnuate, that ttie bell: and holieft men arc great fmners, 
 2. Solomon is made to fay, that the jujl ftns^ but he does not fay that, he 
 fays only that the jujl falls. I know that to fall^ iignifies fometinies to 
 f,n^ hai falling denotes Hkewife very irequenily^ to be ar/ii,!:ied^ and a man 
 is blind who does not fee, that in this text, the word fall is ufed in this 
 fecond feiife. The 17 verfe which comes immediately after that which 
 we arc now examining, proves it beyond exception, Rfjsyce not zvhen thy 
 enemy falleth^ &c. Belides thofe who are acquainted with tiie facred ftyle 
 know, that it does not ufually exprefs the fins of infirmity, to which the 
 juft are fubjcct, by the word fa 11^ that word importing commonly, the 
 fall of wicked men 3. Solomon is made to fay, That the ju/ieji man fns 
 feven tunes a day. This is another falfifying, an addition to the text, which 
 is of no finail confequence. Seven times a day^ is not in the text, there 
 is oi\\v feven times. Every body knows that leven times fignifies, many 
 times. And io the meaning would be, that the jti{l do nothing elfe but 
 tranfgrefs; that many times a day he falls into fin. But who dues not 
 fee, that this would be the defcription of a man in whom fin reigns, and 
 who is habitua'ly engaged in it, and not the character of a good man? 
 I do not fay, but that juft men have their Vv^eak fides, and fall fometimes 
 into fin ; this happens more or lefs according to the degree of their rege- 
 neration ; but it is impious to fay, that their life is fpent in continual 
 fins, and that they ofrend God at every foot ; and yet this is what men 
 would eftarblifli from this maxim, That the jnfeji man fns feven times a day, 
 Thofe who have a mind to quote the Scripture, fnould neither add to, 
 nor diminifn from it; they Ihould not alter the words, nor divide fen- 
 tences from what goes before and what follows ; for otherwife there is 
 no abfurdity nor impiety, which may not be proved from the word of 
 God. 
 
 "5. But our adverfaries will fay, Whether that place is alledged right 
 or wrong, it does not matter much, fince there are others which fay the 
 fame thing in llronger expreihons. Does not St. Paul fay, Ro?n. \'\\. * / 
 am carnal, fold under fin, for in me dwelleth no good thing : for that which 
 I do^ I allow not : and ivhat I would^ that do I not ; hut zvhat 1 hate that do I. 
 I fee a law in my members^ warring againji the law of my mind^ andbringinf 
 me into caitivity to the law of fin ^ which is in my mtmhers. O wretched man 
 that I a?n^ luho ftjall deliver me from the body of this death ! \f St. Paul 
 himfelf f]ieaks after this manner, who can deny, that the greatelt faints fall 
 into very heinous fins, and have ilill a large ftock of corruption in them? 
 
 Thofe who draw this inference from the words of St. Paul, make him 
 fpeak that which is quite contrary to his thoughts. He is fo far from 
 faying any thing that favours the caufc of finntrs ; that on the contrary 
 his defign !■: to prove, the necefficy of a good life, and to make men (<:v\- 
 fib!e of the efficacy of the Gofpel in reference to faniiificatioji. He h?d 
 this in his view, in tlie vii chapter to the Rc^ikfins^ where lie reprefents the 
 d.tierence betv/een a corrupt and a regenerated man, and betv/eea the 
 condition of man under the \:\V7^ and his ftate under the Gofpel. So that 
 all he fays of the carnal man fold under fin, ice. is to be undcrftood of a 
 corrupt man, living under the lav/. 
 
 • Urn 
 * Rom. vii. 14, ir, ^c. 
 
172 Caufes of the preftnt Part. I. 
 
 I am not ignorant that divines, otherwife able and pious men, have 
 thouglit that Si. Paul ipeaks of hirnillf in this ciiapter, and that he rc-- 
 prefcnts there, what paf.es within a regenerate man ; but I know likc- 
 Vvife that a great many orthodox divines have rejected that expofition, 
 as contrary to the Icope of the apoftlc, to the conft^ant doOrine of the 
 New Tcftament, and to the fpirit of the Chriflian religion. It is a f.id 
 thing that when a place is capable of two fenfes, men ihc uld pitch upon 
 that, which comes nearer to the prctenfions of iinners. I do not intend 
 here to enter into a difpute, nor to offend thofe of a contrary opijiion ; 1 
 am peii'uaded that they have no defign to countenance corruption; but as 
 in all things wc ought to ieek the truth, and as the truth here is of great 
 conlbquence for the promoting of piety, fo I entreat thofe who might 
 have fcruples concerning thofe words, to make thcfe following re- 
 flections. 
 
 1. Let them ferioiifly and impartially confider. Whether it maybe 
 faid, thnt St. Pijul was a carnal man fold under fin, a man who did no 
 good biit evil, and a man involved in death ; thcfe are the ftrongeft ex- 
 prcllions which can be ufed, and which the Scripture ufes t) gi^e as the 
 charadl^er of wicked and impious men ? To believe this of St. Pnu/j is fo 
 very hard, that a man muft be able to digeft any thing, v/ho is not llaitled 
 at it. 
 
 2. I defire them to attend to the drift of St. Paul; he had imdertaken 
 to ihew, that the doctrine of jullification by faith, did not introduce licen- 
 tioufnefs ; this he had proved in the whole vi chapter, as may appear by 
 tiie reading it. Is it likely that in the vii chapter, he fhould overturn all 
 tiiat he had ellabli(hed in the preceding, and fay, tliat the holiell men are 
 captivated to the law of fin r If this be St. Paul's doclri-^e, what becomes 
 of the efficacy of faith to produce holinefs, and how could he have an- 
 fwered that obictTKion which he propofes to himfelf, chap. vi. i. and 15. 
 Shall zve continue in fin ^ /hall lue Jtn^ -ive that are wuler grace ? St. Paul 
 oui^ht to have granted this objecfion, if it be true, that the molt rege- 
 nerate, are fold to fin. But it is plain, that in the vii chapter he goes on 
 to prove wliat he had laid down alreaily, to wit, that the Gofpel fanitifies 
 men, and not only this, but that the Gc>lpcl alone can fnndtil'y men, and 
 that the law could not. This is the fcope of the vv^hole chapter. 
 
 In the very firlt four verfes, he Ihews that Chrijiians arc no longer under 
 the law., nor conlcquently under fin, and tliat they are dead to the law., that 
 they may bring forth fruits unto God. He exprelies himfelf more clearly 
 vet in the <^tn verfe, wheie he fays, that there is a confiderable difierence 
 between thofe who arc under the law, and thofe who are in Jelus Chrilt. 
 He plainly difiinguifhes thefe two ftates, and the time pad from the pre- 
 fent. fVhen we zvcrc in the fiejh, hy> he, the motions of fin which zvere l>y 
 the law., did work in our iriirnbers to bring fcrtl: fruits unto death, but no-w 
 we are delivered from the law., that we Jhould ferve in newnefs of fpirit. 
 Thefe are the two fiates ; tlie flate palt was a ilatc of corruption, the 
 prefcnt ftate is a ftatc of holinefs. But as it might have been inferred 
 from thence, that the law was the caufe of fin, the apollle refutes that 
 imagination, from the 7th to the i4.th verfe. 
 
 After this, he defcribes the miferable condition of a man who is not 
 
 rpgeneratcd by grace, and who llill is under the law. He begins to do 
 
 I this 
 
Cause IV. Corruplon of Chrifilans. 173 
 
 this from the 14th verfe, by faying, the law is fphitual^ hit I am carnal., 
 fold imderfn^ See. And here no doubt it will be lliid, that bt. Paul fpeaks 
 of himfelf, and not of thofe who are under the law ; for fays he, I am 
 carnal., he. But one may eafily fee that the Apoftle ufes here a way of 
 fpeaking which is very ordinary in difcourfe, and by which he that fpeaks 
 puts himfelf in the room of thofe he fpeaks of And St. Paulhsid the 
 more reafon to exprefs himfelf after this manner, becaule he had been 
 himfelf under the law, before he was converted to Chriilianity. There 
 are many inftances in Scripture of this way of ijieaking, and we find one 
 in this very chapter which is beyond exception. St. Paul fays in the 
 9th verfe, / v;as alive without the latu once., Sic. If we do not adm.it here 
 a figurative expreffion, or if thefe words are ftridly taken; then v.e mujl 
 fay, that there was a time when this apoftle was without law, which is 
 both falfe and ridiculous. As therefore it is plain, that w\\cn he fays, 
 vcrfe 9 / was without law., he fpeaks of the ftate of thofe men to whom 
 the law was not given ; fo it is unquellionable, that when he fays, I am 
 carnal, he. he dcfcribes the (late of a corrupt man living under the law, 
 and not his own. This is the key which lets us into the meaning of his 
 difcourfe, in which the law is mentioned, almoft in every verfe. 
 
 3. Laltly, That which makes it as clear as the fun, that this is his true 
 fcnfe, is, that when,the aoofllc confiders and fpeaks of himfelf as a Chri- 
 IHan, he ufes quite another language. To be fatisfy'd of this we need 
 but run over this chapter, and compare it with other places in his epiftles. 
 If he fays here, vcrfe 7, 8. That concupifcetice is felt and reigns within a 
 man who is under the laiu ; he declares, Gal. v. 24. That Chriflians have 
 crucified the fej}} with the lujis of it. If he fays, verfe 9, 10. That fm lives 
 within him., and that he is dead; he had faid, chap. vi. 2, 11. That he tvas 
 dead unto fin., and living unto God through Jefus Chri/i. It he fays, verfe 
 14. That he is carnal and fold under fin^ it is apparent that he does not 
 fpeak of himfelf, fince chap, viii. I, and 8. he tells us. That thcf who are 
 in Chriji Jefus are not in the fejh., and that thofe tuho are in the fcjh cannot 
 plcaje God., and have not his Spirit. If he fays here, verfe 19. / knovj that 
 in me dwelleth no good thing ; he declares, Eph. i;i. 17. That ChriJI dwells 
 in our hearts hy faith. If he fays, verfe 19. The good that I would., I da 
 not., and the evil which I hate that I do \ he teflifies in many places, That 
 the faithful do that which is good., and ahjiain from evil. If he complains, 
 verfe 21, 22, 23. of his being captivated to the laiv of fin ; he teaches, chap. 
 vi. 17, 22. That Chrijiians are no longer the ferv ants of fin, that they /ire 
 freed from it, and become the fervants of righteoifnefs. If he crys out, ver. 
 24. O wretched man that I am, who Jhall deliver me from the body of this 
 death I it is manifeft, that thefe are not the expreffions of a man regene- 
 rated by Jefus Chrill ; for he adds immediately, / thank God through Jifus 
 Chrifl our Lord. There is therefore now no conde?nnation to them tvhich are 
 in Chriji jefus, who zvalk not after the f.efn, hut after the Spirit. For the 
 laiv of the fpirit of life which is in ChriJI fefus, has made me free from 
 the law of fin and death, chap. viii.. 12. 
 
 Now let any body judge, whether what is faid in this chapter, can be 
 applied to St. Paul, confidcred as a regenerated ChriHian ? Can it be 
 faid, that concupifcence reigns in hini who has crucify'd it? That fm 
 lives in him wno is dead to fin I Ihat he v/ho is not in d'.e flefb, is a 
 
 carn.'l 
 
174 Caiiftscftheprcfi-iit Part. I. 
 
 carnal man ? That he who is freed from fin, is foKl to fin ? That no 
 good thing dwells in thofe in whom Chrilt dwells ? That a man is at the 
 fame time miferuble and happy, a Have, and yet delivered by Jefus Chrifl, 
 dead and alive ? To Hiy this, is it not to call good evil, and evil good; 
 to put darknefs for light, and light for darknefs ? Is it not to admit 
 downright contrndiclions in Scrij^turc ? Biit cfpecially, is it not to open 
 a door to licentioufnefs, and to give us a ftrange notion of a regenerate 
 man ? , 
 
 By all that has been faid, T do not mean that there are no remnants of 
 corruption, in thofe who are regenerated. Neither do I deny, but that 
 in thofe whofe regeneration is but begun, there is fome fuch llruggle as 
 that which is defcribed in this chapter. This is Mvjcului'i, notion, in 
 his Commentary upon the ^ Romans. But that this chapter fliould be 
 the picture of a regenerate man, and of a true member of Chrift, is a 
 thinn; fo contrary to the Gofpel, and to all the ideas of religion, that one 
 can hardly imagine, how there could ever be men, who believed it. 
 
 III. But that which corrupt Chriftians eudeavour to prove by thofe 
 paflages I have mentioned, they think to put out of all queftion, by the 
 examples of rh^fe faints whofe fuis are recorded in holy Writ. To this 
 purpofe they alledge Noah, Loty Abraham^ Sampjon, David^ Soloinon^ St. 
 ratcly St. Peter., he. and from thefe infta^nces they conclude, that fmce 
 thofe great faints fell into fuch heavy ftns ; fin is no obliacle to falva- 
 tion, and that it is not inconfiftent with piety. 
 
 If we did make a right ufe of the word of God, we would draw 
 a quite contrary inference from thefe inllances \ and confidcr that it is 
 abfurd to plead precedents againfl: an exprefs law. If we muft needs be 
 governed by examples ; we ought certainly to chufe the good, and not 
 the bad ones ; to imitate what is praife-worthy in the faints, and not 
 what deferves blame •, their faults being like fo many beacons,, fet up to 
 keep us from ftriking upon the fame rocks. 
 
 But to anfvver dlretSiiy ; I fay firl^, that we are a little too apt to rank 
 among faints, fome illuftrious perfons mentioned in the facred hiftory ; 
 who perhaps were nothing lefs than holy men, and who it may be did 
 pcrilh in their fin<^, tho' God thought fit to make ufe of them, to carry 
 on tile defigns of his Providence, and to deliver his people. It would be 
 a rafli thing to pronounce upon any man's falvation, or to fpeak irre- 
 verently of thofe great men j but the inftance oi Solomon ^ whofe falvation 
 ha^s^een at all times queftioiied by divines, fhould teach us, not to be 
 fo bafty, iji placing thofe among faints, of whom the Scripture fpeaks 
 with fome honour, and In flieltering our fclves uudcr their examples. 
 
 As to thofe who by the teitimony of the Scripture it fclf, did truly fear 
 God ; I might obfcrve that they fell but once into thofe fins related in. 
 the facred hill^ory ; which would by no means favour impciutcnt and 
 habitual finiiers. But this anfv/er does not fully fatisfie ; for befidts that 
 it fuppofes a thing which in refp'c6t of feveral perfons cannot certainly be 
 known ; tliere are fome fins which are fo black, fuch as adultery and 
 apoftacy, that a man can hardly commit them more than once, except he 
 is altogether fold to fin, and further, any one of thofe fins is incompatible 
 with a Itate of regeneration. 
 
 ^ . We 
 
 *■ Pajfe 1 1 8. 
 
Cause I v. C:rruption of Chrljl'.ans. 17$ 
 
 Wc muft therefore frankly own, that when thofe great men finned in 
 l^at manner, thc-y did not a6t like faints, that they put themfe ves into a 
 i^ate, which coiifuiered in it fclf, was a ftate of damnation, an i that they 
 had perilhed, if they had continued in it ; for as Ezfkiel fays, chap, xxxiii. 
 18. JVhen the righteous turneth from his righteovfiefs^ and co?nmit e^h i/ii-' 
 quity, he fnall even die thereby. We may judge of the heinoufneis and 
 dant^er of thofe fins, by the degree of repentance, which fome of thefe 
 men have expreffed for them,^ and by the publick acknowledgmems thc-y 
 made of them. What alarms was David in, when he compofcd the li 
 Pfih/iy which is the Pfahn of his repentance ? What a deep fcnfe had St, 
 Peter of his fault, in denying his rn after ? What do then fuch exarriples 
 fignify to thofe who live in lin and impenitency ; who can be fure that 
 God will give him the grace, to recover himfelf as thofe holy men did ? 
 Thofe who prefume to fin as they did, in hopes that they ihA] in like 
 manner wipe off their fins by repentance and amendment, rcafon juft 
 like a man, who ihould fwallow down poyfon, and conclude, it would, 
 not kill him, becaufe fome who have been poyfoned, have efcaped death. 
 
 But that which del'erves here our greateft confidcration, is the time 
 which thofe faints lived in. There is great difference between us Chri- 
 ftians, and the good men under the Old Tcftament. Men before Chrift-, 
 had not by a great deal that light which we have ; and did not know as 
 we do, the duties of holinefs. Our Saviour teaches us that diftindion, 
 when he fays, * That yohn the BaptiJ} was the greatejl among thofe tvho xvere 
 horn of a wornan^ but that the leajl in the kingdom of heaven vu a s gr later than 
 John the Baptiji ; that is to fay. That Chriftians have a much greater 
 light than either John Baptifr, or all the ancient prophets had. NowV 
 the meafure of knowledge, ought to be the meafure of piety ; and there- 
 fore Chriftians ought to excel the Jeivs in holinefs. What God did 
 bear v/ith at that time, would be in us altogether intolerable ; and hov/ 
 can it be lawful for us to imitate the ancients in their vices, when we 
 are bound to furpafs their virtues ? 
 
 This principle is of great moment, and without it we can hardly filence 
 prophane perfons. A libertine infifting upon precedents will fay, that 
 polygamy, the keeping of concubines, murder, divorce upon the flighteft 
 pretences, and fuch like diforders ; arc not fo criminal as they are im.a- 
 gined to be ; he will produce the inftiances oi Abrahum -dnd Jacob, of the 
 judges vA Ifracl^ oi' David^ and the Jews. Far be it from us to detract 
 irom the honour and praife due to thofe ancient worthies ; they have 
 done much for the time they lived in. But God forbid too, that we 
 Tnould lelfen the glory and the advantages of the Chriftian religion. Jf 
 we fjicak like Chriftians, v/e vvilf fay, That God in his goodnels di(^afs 
 o.ver many things, by reafon of the time, and of the natural temper of the 
 Jeivs, who were a grofs and carnal people. Our Saviour's anfwer to the 
 Pharifecs concerning divorce, is very much to our purpofe. f Mofes fuf- 
 fered yoii to put atvay your wivts^ but from the beginning it was not jo \ and 
 then he adds, that whofoever ihould imitate the Jetvsy and do that which 
 had been done and tolerated till then, fhould be guilty of adultery. 
 
 We may eaiily apply this anfwer to the initance of St. Petcr^ fince be- 
 fore our Saviour's afcenfion, the apolUes were weak as yet, and pofleiTed 
 
 with 
 *• "Nlatth. xi. II. 1 Matth. xix, 8. 
 
176 Caufes of the prcfcnl Part I. 
 
 with variuiis prejudices. But I tliiiik my felf boun-J to add a word 
 or two concerning the example of St. Paul^ hecaufe k is commonly mif-ji, 
 taken. That apolHe fays, f That he vcas a hlajphenie',\ a perjccutor^ who 
 zvas not -ivoyiby to he cuHcd an apojlld^ and that he was the chief of finners. 
 At the firft hearing of thefc words many imagine, that St. Paul had been 
 a profligate man, a fwearer, and a godlefs wretch : and yet he means 
 nothing elfe, but that he had once pcrfecutcd the church. For other- 
 wife, St. Paul before his converhon to Chriltia:-)ity, was a good man, and 
 his life was blamelefs and exemplary ; foi* this he appeals to God, and 
 the Jews^ Acts xxiii. i. and xxvi. 4. If he did perfecute the church then, 
 it v/as through a blind zeal and ignorance ; and for that reafon, as he 
 tells us himfelf, verfe 13, lie obtained mercy from God. Is not this quite 
 another cafe, than that of thofe Chriftians, wlio knowingly and wilfully 
 allow themfelves in iln ? 
 
 It is another miftake to make St. Paid fay, as fome do. That he is the 
 
 able inftance of tlie divine Mercy, and that Jefus had begun by him, to 
 (hew his clemency and goodncfs. I'hus he explains himfelf, verfe 16. 
 For this catife, favs he, / obtained mercy., that in me frjl J ejus Chriji might 
 Jhew fo'rth all longfujfering, for a pattern to them which Jhould hereafter 
 leliezte on him. This is exactly what he meant ; for as to what fome ima- 
 gine, that St. Paul out of humility acknowledges himfelf the greateft of 
 all hnners ; 1 think that explication is wrong, and that it neither agrees 
 wirh truth, nor piety, nor good (crSc. A good man is not bound to 
 think himfelf worfe th.in the grcateil fmners ; on the contrary, he ought 
 to blefs God, for that good v;hich the divine Grace has wrought in him. 
 IV. But as the laft refuge of tinners is the mercy of God, fo they com- 
 monly abufe thofe places, which fet forth the greatnefs of that mere}'. 
 They found this principally upon thefe words. Inhere fm does abound^ 
 grace does much more abcund. Under the covert of this fhort fentence, the 
 mod: flniiitious finncrs think themfelves fafe. But the bare reading St. 
 Pauh dilcourfe, will foon convince us, that this is to vvrcft the Scrip- 
 ture into a falfe and pernicious fenfe. The apoflle's defign is to fhew, 
 that all men being rendred hnncrs in Jdam^ and by the law ; the good- 
 ncfs of God was fo great, that he was willing to fave them through Jefus 
 Chrift. In order tp this, to efrabliQi this truth, he had proved that be- 
 f )re Chriil, fm and death reigned every where; not only among the 
 Hc-itliens, but alfo am.ong xhcf.zvs; upon this he adds. That wh$re fn 
 did abound., grace did much more ahound; to fignify God's havii'.g mercy 
 on them, when they were involved in fin and death. In a word, St. Pa:;l 
 fets the happy condition to which men were advanced by Jefus Chrift, 
 in oppofition to that which they were in before. This is the fenfe of 
 that place, and the drift of the whole epiftle. Can any one infer from 
 thence, that now we may freely fin, and that grace will exert it felf to- 
 wards us, whatever fins v/e may commit ? 
 
 it is fit to obfcrve befides, tliat when St. Paul fpcaks of grace, he does 
 not oidv' mean the pardoning, but likewile the fanilifying grace; which 
 
 dcftroys 
 t I Tiir. !. 13, I5» 1 Cor. XV. 19. 
 
Cause IV. Corruption of Chrljiians, i-j-j 
 
 deftroys the pretenfion of the libertines. The apoftle himfelf confutes it 
 with a great deal of vehemence. He forefaw that feme would argue like 
 thofe we now contend with; and he makes this objecStion to himfelf: 
 * JFhat then ? fiall lue continue in fin, that grace 7nay abound? And this is 
 his anfwer, God forbid ! how Jhall ive that are dead to fin^ live any longer 
 therein f IVe who have been baptized into ChrifC s death, that we jhould walk 
 in newnefs of life. Reckon ye alfo yourfelves dead unto fin^ but alive unto 
 God through jefus Chrifi our Lord. Let not fin therefore reign in your 
 mortal body, that you Jhould obey it in the lufis thereof The apollle pur- 
 fues thefe exhortations to the end of the chapter. 
 
 2. The promifcs and inftances of God's mercy, are frequently alfo 
 taken in a fenfe which favours corruption and fecurity. Ail that the 
 Gofpel fays upon this head, is interpreted by vicious men, as if the Son 
 of God was come into the world, to give men a licenfe to fin. To this 
 purpofe the inftances of that woman who was a fmner, of Zacheus and 
 the converted thief, are often alledged ; as likewife the parable of the: 
 prodigal fon, of the publican, and of the labourers. And from thefe in- 
 ftances, as well as from our Saviour's declarations, f That he is not com; 
 to call the righteous, but finners to repentance, it is concluded, that the 
 greateft fmners may obtain falvation, as well as the juft. But if thofe who 
 quote thefe inftances, did narrowly examine them, they would read in 
 them, their own condemnation. For firft, all thefe fmners mentioned 
 in the Gofpel, did repent and were converted. That woman who had 
 been a notorious fmner expreffes the moft lively forrow j the publican 
 fmites his breaft, the prodigal comes to himfelf again, and detefts his 
 former excefles ; Zacheus, if he was an unjuft man, reftores fourfold. 
 From thefe inftances we may very well infer, that God never rejects 
 returning fmners. But even this, is an invincible argument, that there 
 is no mercy for thofe, who perfift in their fms, and that too in hopes of 
 pardon. 
 
 Befides, we muft know that our Saviour's defign in all thefe parables 
 and inlrances, was to inform men that he was come to invite the greateft 
 fmners to repentance ; and efpecially to let the Jews underftand, that iot 
 all the high opinion they had of their own dignity and merit, the Hea- 
 thens, who lived in the greateft corruption, were to be admitted into 
 God's covenant, and to have a fliare in his favour. Which actually 
 happened to all thofe heathens, who did believe in Jefus Chrift. Thefe 
 inftances and parables then reprefent the ftate men were in at that time, 
 and not the ftate of thofe, who are entred already into the Chriftiaa 
 church. It can never be faid too much, nor remembred too often in 
 the reading of the Gofpel; that there is a vail difference, between thofe 
 Heathens, who never heard a word of God or Jefus Chrift ; and Chri- 
 ftians who were born in the church and live in the covenant v^^ith God. 
 
 Thus I think 1 have examined thofe places of Scripture, which are 
 moft commonly abufed by the libertines. If 1 have omitted any, I hope 
 what has been faid in this chaptery may ferve to fuggeft pertinent and 
 fatisfadtory anfwer s to them. 
 
 * Rom.vi. I, 2, 3, II, 13. t Mark ii. 17. 
 
 Vol. VI. M CAUSE 
 
j^8 Caufes of the prefent Part I. 
 
 C A U 2 E V. 
 J falfe Modejly. 
 
 CORRUPTION is not wholly to be Imputed to that ignorance, 
 or to thole prejudices and loofe opinions which prevail among 
 Chriflians. For men do not always fni through want ot knowledge, or 
 out of meer wantonnefs and libertinifin. There are many who acknow- 
 ledge the viciournefs of the age, and the neceffity of a good life ; and 
 yet" they neglecl their duties intirely, or at leall they are very remifs in 
 the doin"- of it ; aiitini;;, for the mod part, againft their own perfuafions. 
 There mult have been then other causes of corruption in men, befides 
 thofe which wc have hitherto difcovered. It is neceiiary to fearch into 
 thefe, and to find out, if poffibie, why manv perfons, who want no ia- 
 ftrudion, and are folicited by the motions of their own confciences, to 
 embrace the fide of virtue and piety, do notwithftandirog, continue in 
 vice and corruption. 
 
 This feems to proceed chiefly from tv/o difpofitions, which men are 
 commonly in. 
 
 On the one hand, they are reftrained by an ill (hame, from acting fuit- 
 ably to the fentiments of their own confciences ; and on the other hand, 
 they put off their converfion, hoping they fhali one day make up all the 
 irregularities of their condudl, by repentance. I look upon thefe two 
 difpofttion-', as two of the principal caufes of corruption, and therefore 
 I thought it might be proper, to confider thein both diftin6tly. I defign 
 to treat oi falfe Modcjiy in this chapter, and toflacw, i. I'he nature, and 
 •1. The effects of it. 
 
 I. hy frUfe ModclVj^ I mean that fhame, which hinders men to do that 
 which they know to be their duty. I call this fhame vicious or ill, to 
 dift-inguifli it from another kind of (hame, which is good and commend- 
 able, which confiils, in being aOiamed to do ill things. \i faije J])ame 
 is a foiirce of corruption •, that other fhame which reflrains from evil, is a 
 principle of virtue, and a prefervaiive againfi: fin; and therefore it ought 
 to be as carefully cberifl:ied and maintained, as vicious fliame fhould be 
 avoided or fhaken off. Vox as foon as the fenfe of this commendable 
 fhame is gone, innocency is irrecoverably loft. It is a part of the cha- 
 radter of fmners in Scripture, that their vvickednefs raifes no blulhing, 
 or confufion in them. 
 
 I fay t^:lcn, that this falfe fliame, keeps m'^n from doing at the fame 
 time what they know and approve to be tiicir duty ; and it is under that 
 notion particularl}', that I am to confider it here, it is not my defign 
 to fpeak of tiiat fname, which arifcs fn^m ignorance, or contempt, and 
 which is to be met with in diofe profane and worldly men, who becaufe 
 thev do not know religion, or judge it unworthy of their application, 
 think it a difgrace to follow its maxims. I refer luch men to the firft 
 chapter of this book, and to fomc further confiderations, which 1 am to 
 infift upon clfewhere. The fhame I fpeak of at prefent, fuppofcs fome 
 knowledge in the mijid, and fome value for, and. inclination to piety. 
 From whence it appears, how dangerous the cffe»5li> o\ that fhame are, 
 I and 
 
C A U ?> E V . Corruption of Ch rljTiam» 170 
 
 and how important it is to know and obferve them ; nnce it fcduces and 
 corrupts even thofc who are none of the worft men, and of whom other- 
 wife, we might reafonably hope well. 
 
 Now to apprehend the nature of this vicious fhame ; it mufr be ob- 
 ferved, that fliame commonly fprings from two caufes ; fometimes it 
 proceeds from the nature of the thing we are afhamed of, or from the 
 ©pinion we have of it: thus men are afhamed of things, which either 
 are, or appear diihoneft in their nature. But fometimes alfo fhame is 
 an efFeit of the regard we bear to other men's judgment, and then v/e are 
 nfliamed to do things which may bring contempt upon us, and difgrace 
 us in the world. One may foon perceive that the fhame that is vicious 
 does not arife from the firft of thefe caufes. Religion has nothing in it, 
 that is fhameful and diflioneft j for far from that, it is of all things the 
 moft comely and honourable, and the mod worthy of a man ; and it ap- 
 pears fuch, even to thofe, who by reafon of a groundlefs (hame, dare not 
 pra£life the rules of it. The true caufe then of this falfe modeft)', is a 
 feeble regard to men's judgment, and a fear of falling under their con- 
 tempt or hatred. Piety is little praitifed in the world, it is defpifed, and 
 it is hated ; and thefe are the three principal caufes of vicious Ihame. 
 
 1. Piety is litrle pra<51:ifed in the world ; few people love or pradlife it. 
 Now a man is very inclinable to do that which is commonly done ; he 
 thinks it is fafeft and mod honourable, to fide with the multitude : he is 
 afraid of making himfelf ridiculous, by being fingular. It is a maxim 
 generally received. That we ought to comply with cuftom, and to do 
 as others do. The reafon then why many have not the courage to be on 
 the Tide of religion, is becaufe that fide is deferted and abandoned. 
 
 2. Piety is often defpifed in the world. It is looked upon as a mean 
 and difgraceful thing. The ftriiSlnefs of a man, who acts upon princi- 
 ples of religion and confcience, is imputed to weaknefs of mind, fingu- 
 larity of humour, or caprice, and fometimes to hypocrify and pride. 
 Thofe who profefs devotion and piety, are turned into ridicule : and on 
 the contrary, it is thought honourable to comply in every thing with 
 the ways and fafhions of the age. Tho' thefe fentiments are very un- 
 juft, yet they make a great impreffion, becaufe few people have firmnefs 
 enough to flight the judgment and contempt of men. We have natu- 
 rally a quick ienfe of honour, and nothing is fo unfupportable to felf-love^ 
 as contempt j fo that this temptation is dangerous, and it eafily pro- 
 duces in a man a falfe fhame, which diverts him from religion. 
 
 3. Piety does likevvife procure the hatred of the world ^ becaufe a 
 good life accufes, condemns, and reproaches thofe who live ill. Be- 
 sides, religion obliges us fometimes to do things which difpleafe and of- 
 fend men. How cautious foever it may be, it is much, if upon many 
 occafions, it does not ftir up their jealoufy, their hatred, or their fpleen. 
 A good man is often bound to refufe what is defired of him. He is un- 
 acquainted v/ith the maxims of that mean and fawning complaifance, 
 w^hich is neceilary to get every body's love. Many for this reafon negledt 
 piety. They dare not let (hine a light, which difcovers the weakneiFes 
 and errors of others ; and fear and fliame together make them think, 
 that it would be ill-breeding, as well as a piece of imprudence, to follow 
 a courlk of Ufe which mii^ht render them odious, 
 
 IM % From- 
 
i8o Caufes of the prefent Part L 
 
 From thefc confiderations it appears already, that this ftiame is one of 
 the general fountains of corruption, and that it can produce none but 
 very iU effects ; firft upon thoie in whom it is, and next upon other men, 
 
 1. The natural effect of vicious fhame, is to difliiade a man from his 
 duty, and to draw him into fin. It makes his knowledge ufelefs, it 
 fruftrates the warnings which his confcience gives him j and fo it extin- 
 guifiies in him the principles of virtue. Thofe who are poffeffed with 
 this fliame, dare neither fpeak nor aft as they ought, they diffemble their 
 true fentiments, they offer violence to their conTciences, they have not 
 the courage to fpeak the truth, or to reprove their neighbours, when oc- 
 cafion requires ; they are loath to confefs or to amend their faults ; in a 
 word, they frequently neg1c<5l the moft indifpenfable duties of piety and 
 charity : and all this, becaufe they are checkt by a falfe fhame. 
 
 But if this fhame hinders us to do good, it does as forcibly prompt us 
 to evil : as foon as man thinks it a difgrace to do good, and to diflin- 
 guifh himfelf by a Chriflian deportment ; he prefently conceives like- 
 wife, that it would be a fhame to him, not to imitate the irregularities 
 of others. Hence it is that we applaud fin, that we are carried away by 
 the folicitations, or examples of p'erfons of authority j -that we cannot 
 withftand the entreaties of friends ; that v/e ingage in unjufl enterprizes, 
 or criminal diverfions ; and that we fall into many other wicke^ practices^ 
 A very little reflection upon our feives, will eafily convince us, that fhame 
 produces all thefc ill effects. A heathen author ■^' has proved long ago, 
 in an excellent tra6t. That falfe modefty is one of the greateft obftacles 
 to virtue ; and that men commit many faults, and bring a great deal of 
 mifchief upon thcmfclves, only becaufe they dare not refufe to comply 
 with others. 
 
 2. The effefts of this fhame are not lefs fatal in refpect of other men. 
 As it proceeds from the regard we bear to their judgments, fo it ufually 
 ihews it felf in their company ; fo that we cannot but fcandalize and cor- 
 rupt/them, when we govern our feives by the fuggeftions of this falfe 
 <hame, For not to mention here the fcandal which this gives to good 
 men ; thofe very perfons for whofe fake we ufc fuch finful compliances, 
 and who defpife religion, conceive yet a greater contempt of it, when 
 they fee, that thofe who ought to fupport it's intereft, are afhamed of it, 
 and dare not openly profefs it. They judge that piety muft be indeed a 
 very mean and contemptible thing; and when they obferve that men are 
 afraid to difpleafe them, they take fuch an afcendant over them, that vir- 
 tue dares no more appear '\i\ their prefence. Befides, that fuch an in- 
 dulgence towards vice, gives a new force to it. Jf vicious men are not 
 reproved, it conlirms them in their ill habits j if they are imitated, tt\ey 
 are authorized; if we are afhamed to confefs our faults before them, we 
 do not heal the fcandal which we have given them, and that is the greater 
 /or having been occahoncd by men who are thought pious, and not by 
 iibertines. But that we may be the more fenfible of the pernicious 
 effects of this kind of fhame, we ought to take notice of three things, 
 which are very remarkable in this matter. 
 
 I, vShame is a thing wiiich has an abfolute power over a man. Other 
 j^aflior.s may more calily be rciiflcd ; but when fhame has gained an 
 
 afcendant 
 ■'* Phiiarcfj. 
 
Cause V, Corruption of Chrijlians. i8r 
 
 afcendant over the mind, it is extream hard to be conquered, efpecially 
 if it proceeds from the regard we have for men ; for when it arifes from 
 a natural difpofition, it may fooner be overcome. The greateft threats 
 and promifes will not fometimes fhalce a man, who will prcfently yield 
 if fhame can be excited within him. How often do we find the moft 
 vigorous efforts we can make upon our felves, and our beft rcfolutions 
 quite dafhed, by a filly bafhfulnefs ? A jeft, a bare look, or a flight ap- 
 prehenfion of being thought ridiculous, or a bigot, is fometimes enough 
 to confound us, and to make all our good purpofes vanifli. 
 
 2. It ought to be confidered, that the fhame we fpeak of here, re- 
 ftrains thofe perfons, who in their hearts are inclined to virtue ; thofe 
 who live in a profound ignorance, or in a total obduration, being not 
 fufceptible of this fhame. It fuppofes, as has been laid, fome remainder 
 of confcience and knowledge foliciting man to his duty; but it over- 
 comes that knowledge and thofe good fentiments. We are to impute to 
 this vicious fliame, a great part of the fins of good men ; and this is one 
 of the articles upon which they have moft reafbn to reproach themfelves ; 
 as is well known to thofe who make any refle6lion upon their condu6l. 
 And if this fliame is able to fpoil thofe v/ho otherwife are virtuous, and 
 to extinguifh their zeal and piety ; we ought to reckon it among the 
 principal caufes of corruption. 
 
 3. Shame may lead men to the higheft degrees of wickednefs. For 
 befides that a man fins againft his confcience, when for fear of men he 
 dares not do his duty ; befides that he offends God in a very provoking 
 manner, when he is afhamed to obey him, and fears men more than him i 
 I fay, that this fhame is apt to betray him into the greateft enormities. 
 A man is capable of every thing when he becomes a flave to other men's 
 judgment, and when complaifance or humane confideration, have a 
 greater force upon him than the laws of religion, and his duty. When- 
 
 . ever a man dares not appear good, he dares appear in fome meafure 
 wicked. And when he tyes to virtue an ide^ of fhame, he is not far 
 from affixing an idea of honour to vice, and from complying in every 
 thing with the opinions of loofe and prophane perfons. 
 
 I., Men do nor arrive of a fudden at this degree of corruption ; falfe 
 fhame carries them to it by' little and little. It makes one fin at firft 
 throu2;h complaifance, tho' with fome reludlanCy. By this, confcience 
 grows weaker ; a man contrails the habit of flighting its fuggeflions, 
 and vice becomes more familiar to him. Then he begins to fin more 
 boldly; the fhame of doing good increafes, and the fhame of finning 
 grows lefs. In a little time he comes to do out of cuftom and incli- 
 nation, what he did before but feldom, and with fome inward confli6l. 
 From thence he proceeds to an open contempt of piety, and fo he for- 
 fakes an intereft to which he was well affedfed at firft, but which this 
 fhame has made him diflike. Thus many perfons, who had good difpo- 
 fitions in their youth, being let loofe into the w'orld, have loft their 
 innocence, and are turn'd libertines and atheifts. 
 
 Now this falfe modeify being fo pernicious we can never laboujt too 
 much to prevent its ill eftefts. And this we fhall fucceed in, if we fe- 
 rioufly confider, that there is a great deal both of error and. cowardice 
 
 M 3 in 
 
jS2 Caufes of the prefcnt Part I. 
 
 in the fentimcnts and conduct of thofe, who are hinder'd by fliame, from 
 difcharging the duties of religion and confcience : firll, there is a great 
 deal of error in their proceeding;. This (hame is founded upon nothing 
 elfc, but the judgment which the world makes of piety. But if thofe 
 who defpife religion are in the wrong, as they moit certainly are ; if it 
 is extravagance and folly in them, to pafs a falfe judgment upon piety } 
 it is a much greater rnadnefs in thofe who underlland better things, to 
 fubfcribe to a judgment which they know to be falfe and erroneous, and 
 to make that the principle of their actions. If virtue is a thing that is 
 good, juft, necefiary, acceptable to God, and ufeful to thofe who prac- 
 tife it J if with it we caimot fail of happinefs, and if without it there is 
 nothing but dread and terror ; why fhould we be afliamcd to give up our 
 felves to it ? A wife man ought to efteem thnt v/hich defcrves efteem, 
 and if ignorant and corrupt people are of another mind, he ought to fct 
 himfclf above their judgment, and to defpife the contempt of the fenfclefs 
 multitude, The judgment of men cannot make that juft which is un- 
 juft, nor fuperfede the neceffity of what is necefl'ary ; fo that it ihould 
 be of no weight in fo important a concernment, as that of our falvation. 
 Our happinefs is not to be decided by man's efteem, or contempt; and 
 the approbation of God and our confcience, ii inhnittly to be preferred 
 before their groundlefs opinions. 
 
 But if there is fo much of error in vicious fliamc, there is likewife a 
 great deal of cowardice in it. Nothing is more bafe and unworthy, 
 than for a man to dcfert the intereft of virtue, v^hcn he is folicited bv his 
 own confcience to adhere to it. Not to have refolution enough to da 
 his duty in fuch a cafe, is on the one hand to fubmit his reafon and con- 
 science to the caprice of others, and to deprels himfelf below the vileit 
 things in the world ; and on the other it is to have greater regard for 
 men than for God. And is there any thing more abject than this pro- 
 ceeding ? Is not this a fhameful cowardice in a Chriltian, who is called 
 to profefs openly his religion and faith, and ought to think it his glory, 
 to maintain the caufe of virtue and juftice, in fpight of all the contra- 
 diction and contempt of the age? 7'h;U threatning which our Saviour 
 has denounced againft thofe, who fliould not have the courage to em- 
 brace the Chriftian profeflion, or fhoukl abandon it, belongs alfo to thofe 
 mean-fpirited Chrifrians we are now fpeaking of. * IVhojotvcr jtall be 
 ajhamed of me and of my words in this adulterous and Jirful generation.^ 
 of hifn aljo jhall the Son of man be a/I^a/ned., when be cometh in the glory of 
 his Father with the holy angels. 
 
 The firft and chief remedy, againft this falfe fhame, is then to be pof- 
 feficd with the following refledtions. Before all ihings to have a right 
 apprehenfion of the certainty and importance of religion ; to confider 
 that it propofes to us infinite rewards, but that thofe rewards are referved 
 only for thoi'c, who have the courage to obferve its precepts ; to think 
 what pleafure and glory it is, to be approved of God and of one's own 
 confcience; to fix deeply this great truth in our minds; that men's judg- 
 ment is very inconfidcrable ; that our felicity depends neither upon their 
 Cileeiij nor contc."ipt; and to remember that the Scripture calls tlie men 
 
 of 
 * Mark viii. 38. 
 
Cause VI. Corruption of Chrlfaans. ig'j 
 
 of the world fools, an3 that a time will come, when JJmme^ confufion and 
 miferjy (hall fall to the lot of thofe deCpifers of religion, while f glory., 
 honour and pence Jhall be to every one that does good. 
 
 2. We Ihall eafily conquer this Ihame if we confider, that the danger 
 of incurrina; men's contempt or hatred by doing our dutv, is not always 
 fo great as we may imagine. I confcfs piety is often dcfpifod ; but yet 
 it frequently commands refpecl. Even thofe who think it ftrange that 
 their example Ihould not be followed, cannot help having a ficret efteem 
 and veneration for good men. When zeal is accompanied with meek- 
 nefs and difcretion, there is no fear that a man fhould make himfelf odi- 
 ous or ridiculous by praflifmg virtue. A Chriftian deportment, is (o far 
 from expofing men always to the contempt of the world ; that on the 
 contrary it frequently happens, that thofe who would avoid this con- 
 tempt, by neglecl:ing their duty, do thereby bring it upon themfelves. 
 
 3. There might be yet another remedy againll this vicious lliame ; 
 and that is the example of men of authority. Whatever they approve or 
 do, is reputed honourable in the world ; and on the other fide, what they 
 defpife or neglect, is thought mean and difgraceful. It would therefore 
 be an eafy thing to them, to correal the notions which men commonly 
 have of rcligion. As foon as they lliall love and honour it ; other men 
 will no longer be afhamed of it, but will place their glory in praitifing 
 it. This 1 am to inlarge upon in the I'econd part of this treatife. 
 
 CAUSE yi. 
 
 The Delaying of Repentance. 
 
 ID O not know whether any illufion is more ordinary, or contri- 
 butes more to the fupport of vice in the world j than that which I 
 defign to attack in this chapter, and that is the delaying repentance. 
 We muft not believe that men are fo blind and fo hardened, as never to 
 think of their falvation. There are iew who have not a general inten- 
 tion to obtain it. Even among thofe who live ill, many are convinced, 
 that converfion is neceflary, and that they are not yet in a ftate of grace. 
 If it be afked, why then they do not repent ? I anfwer, that fo unrea- 
 fonable a proceeding, which feems fo contradictory to it felf, ought 
 to be imputed to the hope they entertain, of clearing all fcores one day 
 by repentance ; and of obtaining the pardon of all their fins, through 
 the divine Mercy. This is the true caufe of the greateft part of thofe 
 jins, which are committed in the world. It is that deceitful hope which 
 fruttrates all the endeavours that are ufed, to make men forfake their 
 vicious habits. The delay of converfion, ought therefore to be placed 
 among the caufes of the bad lives of Chriftians ; and the importance 
 of this fubjed, has made me refolve to beftow a particular chapter 
 upon it. 
 
 M 4 Now 
 
 ■f Rom. ii. 10. 
 
184 Caufes of the ptefent Part I. 
 
 Now to hnndle this matter right, we are to obferve two different ways 
 of putting ofF convcrfion ; for all men do not delay it in the lame man- 
 ner, and the fame fentiments and difpofitions ought not to be fuppofed in 
 them all. Some put it off to a remote time, and to the very end of their 
 lives. Others do not adjourn it fo long ; they defign to go about it a 
 good while before death ; at leafl they hope fo; and they put it ofF to an 
 undetermined time. The firft fm properly in hopes of pardon, but the 
 others fm in hopes of repentance. The former deceive themfelves more 
 grofly, they think that in order to be faved, it is enough to beg for mercy, 
 and to repent tho' never fo late j the illufion of the others is more fubtil, 
 they conceive it is neceffary to reform and to forfake fm ; but for all that 
 they do not convert themfelyes. Tho' thefe two ways of delaying have 
 an affinity with one another, and might in a great mealure be encountered 
 with the fame arguments, yet I fliall confider them here feparatcly. 
 
 I. Men commonly entertain this opinion, that if they do but repent 
 at the end of their lives, their fms will be no hindrance to their falva- 
 tion. They allot for this repentance, the approaches of death, old-age, 
 or the time of ficknefs ; and they fuppofe that then, they fliall fit thenn* 
 felves for a Chriftian death, by confefTuig their fins, and having recourfe 
 to the divine Mercy. It is not, I think, needful to prove, that this 
 opinion is very common, for who can deny it ? Neither will I go about 
 to fhew that it feeds corruption and encourages fecurity, by propofing to 
 men fuch a method of falvation, as leaves them at liberty to live ftill in 
 fm ; for that is felf evident. It is more important to let men fee how 
 falfe and dangerous an imagination that is, which makes them believe, 
 that fo they repent before death, they fhall avoid damnation and be faved. 
 In order to this, we muft endeavour to difcover the principle they acSb upon, 
 and to unfold the true fentiments of their hearts. 
 
 The delay of repentance includes two difi^erent motions ; the one car- 
 ries a man towards fdvation, and the other towards fin. Oil the one 
 hand, man is neither fuch an enemy to himfelf, as to be altogether un- 
 ' concerned about his falvation,- nor. fo, blind as not to perceive that 
 repentance is neceflary. On the other hand, he is fo addicted to his lufis, 
 that he cannot refolve to renounce them. In this perplexity, felf-love 
 finds, him out an expedient by which he thinks to reconcile with his ap- 
 petites, the care of his falvation. And that is, that if he fins, yet he 
 intends to repent. 
 
 But here it is manifeft, that this man puts a cheat upon himfelf, and 
 that fuch fentiments proceed only from felf-love, and from a ftrong af- 
 feftion to fin. Nothing elfe but the abfolute neccffity of dying, and of 
 giving an account to God obliges him to deftin the end of his life to 
 a£ls of repentance. For it cannot be faid, that the love of God and of 
 virtue has any fliarc in this conduch Is it any love or regard to God, 
 that makes a man defire him in his lad extremity, and when he can en- 
 joy the world no longer ? This fhevvs that a man thinks of God only 
 bccaufc he experts falvation at his hands ; which is to deal with him as 
 with an enemy, to whom we furrender our firlves as late, and upon as 
 good terms as we can, and only that we may not perifh. Such a delay 
 iricludts a pofitive rcfolution to offend God, and to gratify one's paflions, 
 at Icaft for the prefcnt. He that thinko to repent hereafter, is not wil- 
 
 7 ling 
 
Cause VI. Corruption of Chrijlianis. 185 
 
 ling to repent now. He allots the prefent time for the fatisfying of his 
 lufts, and for the committino; of thofe fins, which are to be the matter 
 of his future repentance. This is all that is fixed and certain in his re- 
 folution ; for as to what he promifes for the future it is moft uncertain • 
 and if we confider the thing right, he promifes nothing at alj^ for he does 
 not know, whether he fhall not die very foon, nor what he fhall .do, in 
 cafe he lives fometime longer. 
 
 The hazard to which a man expofes himfelf by this delay, is evident. 
 In order to a complete repentance, two things are requifite. The firft 
 is to have time and opportunity to repent ; the fecond is, to make ufe of 
 that time and opportunity. Thofe who put off their converfion to the 
 lalt, muft fuppofe that they fhall have thefe two advantages. Hut thefe 
 things are extreamly uncertain, and no man in the world can be fure of 
 them. 
 
 I. No man can promife himfelf, that he fhall have time and opportu- 
 nity to repent at the end of his life. It is true in fadl:, that more than 
 one half of mankind, die without having time to prepare for de !th. If 
 we reckon up all thofe who are fnatched away in an inftant by unfore- 
 feen accidents, or a fudden death, all thofe who perifh in war, all thofe 
 who are feized with diftempers which take away their fenfes, all thofe 
 whom th^ approaches of death do not move to repentance, becaufe they 
 do not apprehend themfelves in any danger of dying : and if we add to 
 thefe, thofe whofe only preparation is to have a minifter to pray by their 
 bed-fide, when they can hardly hear a hw words of vv'hat he fays : it is 
 certain, that all thefe together, make up above the half of mankind. 
 Upon this I afk, even fuppofing that it were time enough for a man to 
 repent when he fees death coming, whether it would not be folly and 
 madnefs, for him to venture his falvation upon the hope of repentino- then? 
 • It feems to many, that it is the way to drive finners into defpair, to 
 tell them they ought not to build the hope of falvation, upon what thev 
 {hall do in the extremity of life. But what I have find jufl now proves 
 evidently, that if falvation did depend upon the manner of dyin^"-, men 
 mufl live in continual fears, and in a kind of dcfperation ; fince their 
 falvation would depend upon a thing, which the half of mankind cannot 
 reckon upon. On the contrary nothing is more comfortable to men, 
 than to know that God grants them their whole lives to work out their 
 falvation in ; and that if they improve to that purpofe the leifure and 
 conveniences they have, their death will be hnppy, which way foever it 
 may happen. But tho' what I have faid were not true, and tho' all mi^-ht 
 alTure themfelves that they fhall perceive the approaches of death, and 
 have time to prepare for that lafl pafTage ; yet what certainty have they, 
 that they fhall make ufe of that opportunitv, and that their converfion 
 will not be mofl difficult, if not impofTible .'' Converiion is not wrought, 
 without God interpofing, by thofe means which grace ufes for that end. 
 And can any man flatter himfelf with the hope, that thefe means (hall be 
 offered him to the laft, and that God in his jufi anger will not withdraw 
 them from him ? There is neither particular revelation, nor general pro- 
 mife, to give fuch afTurances to any man living. So far from it, that 
 God tells us many things in Scripture, which leave no ground for hope, 
 to thofe who abufe his mercy. 
 
 But 
 
J 86 Cattfes of the preftnt Part I. 
 
 But furti^-^ What can we imagine that God will do in favour of a 
 hardned limber, at the time of death ? When God has made ufe of the 
 preaching of his word ; of exhortations, proniile?, tlireatnings, inward 
 fuggeftions and motions of his grace; when Gc^d, I fay, has ufed all 
 thefe means, for twenty, thirty, or forty years v/ithout any fuccefs : I 
 cannot apprehend, what men expedl: that he fhould do more, ^^i tlse hour 
 of death. If it be faid, that he can by a particular difpcnfation, by fud- 
 den infpirations, by a kind of miracle, convert a finner in his lafl mi- 
 nutes V I will not difpute what God can do ; but 1 will not fcruple to 
 fay, that in the ordinary courfe of grace, convcrfion is not wrought by 
 fudden and miraculous mipirations : the Gofpel fpeaks of nothing like 
 that, and thofe who look for fuch miracles, had bell fee, what they found 
 tiieir hope upon. 
 
 It is certain bendes, that repentance is mod difRcuk on man's part, 
 when he is at the point of death. If a man has lived in ignorance and 
 vice, is he not in great danger of dying ignorant and hardncd ? How 
 will he perform duties then, of which he has not fo much as a notion? 
 Can a man at that time change his ill inclinations and {hake oiT his vi- 
 cious habits of a fudden ? All thofe who have applied themfelves to die 
 work of converfion, know by experience, that the conqueR, I will not 
 fay of many, but of one fmgle vice, has required both time, and aHiduous 
 and conrtant care. Vicious habits are not to be deftroycd but by de- 
 grees, and good ones are acquired only by reiterated acts. It is re- 
 pugnant to man's nature, that this fhould be done in an inftauf.- How 
 can any one then reckon, that fo confiderable a change, as that which 
 true converfion requires, will be efFe(5led in the fhort time of a fickneis? 
 And if this was poHible, and through great endeavours might be done, 
 yet can any man allure himfelf, that he fhall have th-^n all that freedom 
 and all that Ihcngth of mind and body, which are necefl'ary to fet about 
 this general reformation ? Is the time of ficknefs v/herein a man is fo 
 much funk, and has the leaft either of leifure or ftrength, fo very fit for 
 a! bufmefs of this importance ? All that a man can do ihen, is to betake 
 himfcif to fomc confufcd and abrupt devotions, the ordinary refuge of 
 thofe fiimcrs, who have lived in a flate of obduration. Eut will that 
 ferve the turn? Are fome hairy refleclions upon a man's paft life, lome 
 a£ts of contrition, fome prayers proceeding from trouble and agony, and 
 extorted only by the fear of death, fome fobs and groans indiltinctly 
 breathed up to heaven ; are thefe, I fay, fufficient to make amends for all 
 that is pail, to extirpate many inveterate habits, and to fecure to a Anner 
 an eternity of blifs ? 
 
 I Ihall add two confiderations which arc convincing, and cannot be 
 conleiled. 
 
 I. ^Y growing in years, men lofe the fcnfe and remembrance of their 
 fins. Age and culioni produce this effect. Excepting fome extraor- 
 dinary fins which cannot be forgot, moft men do not remember their 
 faults. And how fhould they remember them, fince for the molt part 
 <hey do not perceive when they commit them ? We daily fee men who 
 will lye and iwear, and fly out into pafiion almoft every minute ; and yet 
 do not reflect upon it ; nay, they think themfelves free from thofe hiulcs. 
 This error proceeds fo far, that fome very great finiiers, who are living 
 
 in 
 
 I 
 
Cause VI. Corruption cf Chr:Jiia7ts, 187 
 
 in criminal practices, fancy themfclves pious, and make no doubt, but 
 that they are in the favour of God. Now iince the cuftom of finning, 
 does bHnd men to fiich a degree ; is it likely that after they have fpent 
 their lives in, this fecurity, they will ei^eclually repent at their death ? 
 Can a man repent who does not know tlie rcafons why he fhould, who 
 does not feel, or has forgot his fins, and who thinks befides, that he is ia 
 a good ftate, and that he needs no repentance ? 
 
 2. If repent- nee fuppofes the knowledge of fin, it fuppofes befides a 
 hatred of it. But he who has loved fin to the laif, is lefs able then to 
 hate, than he is to know his fins. I cannot comprehend, how a man 
 who has loved the world all his life, who has made it his only delight 
 and {hidy to gratify his 1 lifts, and who has always been cold and indif- 
 ferent towards religion ; fliould, when death appears, fuddenly change his 
 inclinations, hate what he loved, and love what till then he looked upon 
 with indifference. So quick a paflage from the love, to the hatred of 
 fm, is very rare. The forrow for fin, and the hatred of it, are always 
 faint and weak In the beginnings of repentance, even in thofe who re- 
 pent fincerely. Converfion proceeds by de8;rees ; a man muft have dif- 
 continued finning, and be already fettled in the habits of virtue ; before 
 he can have a ftrong averfion to fni. And what kind of repentance thea 
 can that be, which begins iri the extremity of life ? 
 
 I. But here it is objetSted firH:, that God is always ready to reftore 
 the greatell: finners to his fiwour, when they have recourle to his mercy, 
 and that there are exprefs promifes in the Goi'pel, which afl'ure us of this. 
 I grant it: Cjod never rejeiSts a repenting finner. But before a man cari 
 build upon this, the hope of being received into Gods favour at the hour 
 of death, he muft be fure that he fhall then fincerely repent. Now I 
 think I have demonftrated, that this is wi>at no man can depend upon* 
 As to the promifes wliich are made to repentance in the Gofpel ; I do 
 not deny but that they may be applied in a good fenfe to all finners ; but 
 yet it is certain, that they are made in favour of thofe, whom God was 
 to call to the Chriitian religion, and chiefly in favour of the Heathens, 
 Chrift and his apoftles were to allure all men, that the fms they had 
 committed, fhould not exclude them from the covenant of grace, pro- 
 vided they did fincerely mourn for them, and part with them. When 
 the Heathens came to baptifm, nothing elfe was required of them, but 
 that they fhould repent, and make a Iblemn vow of being holy for the 
 time to come. But as to Chrlflians it cannot be faid, that God demands 
 nothing of them but repentance and forrow for fms ; for he calls them to 
 holinefs upon pain of damnation. 
 
 In this fenfe it was, that the apoftles preached repentance, and by this 
 we may know, how much Chrilcianity is decayed. That repentance, 
 which conilfts in the confelHon of fms, and in a refolution to forfakc 
 them, is the duty at which the Heathens began. This was the lirlt thin«-. 
 which the apoftles required of them ; it was preparatory to the Chriftian 
 religion. St. Paul^ places the doifrine of repentance, among the fun- 
 damental points, and the firft duties in which the Catechumens were in- 
 ftructed before baptifm. But now Chriftiar\s look upon repentance, as 
 the duty with which they are to end their lives; that is to fay, they de- 
 
 * Heb. tI. I, 
 
l8o Caufes of the prefcnt Part I. 
 
 fign to end, where the Heathens begun, and to enter heaven at the fame 
 gate, which admitted Pagans into the church. 
 
 2. Jt will be faid further, That fometimes men, who have lived in fin, 
 die to all appearance, in very good difpofitions. To this I reply ; That 
 ■we fee a great many more of thofe pei fons who die in a ftate of infenfi- 
 bility J and that by confequence, a finner who puts off his repentance, 
 has more reafon to fear, than to hope. For who has told him, that the 
 fate of thefe laft, will not be his ? and what furer prefage can there be of 
 fo tragical a death, than the prefent hardnefs of his heart ? Befi des I do 
 not know, whether it happens frequently, as the objeftion feems to fup- 
 pofe, that perfons who have lived ill, are well difpofed when they die. 
 If repentance can be faving and effectual when it begins only upon a 
 death-bed, every body muft own, that it ought to be very lively and deep, 
 attended with demonftrations of the moft bitter forrow, and with all the 
 proofs that a dying man can give of the fmcerity of his converfion. But 
 we do not fee many inftances of this nature. There are but itw great 
 finners, who exprefs a lively compunction at their death, or a fmcere de- 
 teftation of their fins, who have a due fenfe of their wickednefs, and en- 
 deavour as much as they can to make reparation for it*, who praftife 
 refcitution, and edify all about them, by difcharging the other obligations 
 of confcience. It is but feldom that we fee fuch penitents. 
 
 Befides, the expreflions of devotion and repentance, which are ufed by 
 dying men, are not always fincere. It is much to be feared that their 
 repentance is nothing elfe but a certain emotion, which the neceflity of 
 dying, and the approaches of God's judgment, muft needs raife in thjC 
 mind of every m,an, who has his wits about him, and has fome ideas of 
 religion. Nothing is more deceitful, than the judging of a man by what 
 he either fays, or does, when he is under the effects of fear or trouble. 
 It is commonly faid of thofe, who have given fome figns of piety upon 
 their death-beds, that they have made a very Chriftian end: but there is 
 often a great miiftake in that judgment. And to be fatisfied of it, we 
 need but obferve what happens to fome who have efcaped death, or fome 
 imminent danger. While the peril lafted, who could be more humble and 
 holy than they r They fhevvcd fo much devotion, and uttered fuch dif- 
 courfes, that all the ftanders by were edified by the;n ; their tears, their 
 prayers, their protedations of amendment, in a word, their whole deport- 
 ment had, in all appearance, fo much of Chriftian zeal in it, that the be- 
 holders were ftruck v/ith admiration. But there are not many of thefe, who 
 when the danger is over, continue in the fame difpofitions, remember 
 their promifes, or alter any thing in their former courfe of life ; almolt 
 all of them return to their old habits as foon as the calamity is pafK 
 Thefe arc generally the fruits of that repentance which is excited by the 
 'fear of death, in thof.- who recover : and what effedts then can it have in 
 refpect of thofe that die ? 
 
 I confefs, we ought not to condemn any body ; but I think we fhould 
 not pronounce a definitive fcntencc, in favour of thofe who have led an 
 ill life. For tho' men's judgment makes no alteration in the ftate of the 
 dead ; vet it may have a very pernicious efiect upon the living, who con- 
 clude from it, that a man may die well, tho' he has lived ill. And while 
 I am upon this fubjecl, I muft fay, that nothing contributes m.orc to the 
 
 keeping 
 
 i 
 
Cause VI. Corruption of Chr'tjllam. i%<^ 
 
 keeping up of thefe dangerous opinions, than when the minifters of reli- 
 gion commend, without difcretion, the piety of the dead. And yet this 
 is frequently done, efpecially in great towns, and in the courts of princes. 
 There are to be found in thofe places, mean-fpirited and unworthy 
 preachers, who proftitute their tongues and their pens to the praife of 
 fome perfons, who had nothing of ChrilHanity in their lives, and whofc 
 condition fhould rather make a man tremble. But if fome remnant of 
 Ihame reftrains them from carrying their flattery fo far, as to commend 
 the lives of thofe, vvhofe panegyrick they have undertaken ; then they 
 feek the matter of their praifes, in fome ligns of piety, which thofe per^ 
 fons gave, before they left the world. Now I dare fay, that the mofl 
 atheiftical difcourfes, and the corrupteft maxims of libertines, are not by 
 much fo fubtil a poylbn, as fuch kind of elogies, delivered before men who 
 are ingaged in all the diforders of the age, and then difperfed through 
 the world. 
 
 3. The inftance of the converted thief, who prayed to our Saviour upon 
 the crofs, and was received into paradife, is feldom forgotten- But this 
 inftance is generally very ill underftood. Firft, it is fuppofed, without 
 any ground for it, that this thief repented only upon the crofs, and that 
 his converfion was the efFedl of a fudden infpiration. But who can tell 
 whether his converfion was not begun, either before he was taken, or in 
 the prifon, where it is probable that he was kept for fome time, before, the 
 feaft of paflbver ? But if his converfion muft needs be fudden, and 
 wrought only a few minutes before his death ; if we muft of neceflity 
 afcribe it to a miraculous infpiration and to thofe fingular circumftances 
 which he then happened to be in ; yet I do not fee what can be inferred 
 from this inftance ; fince no man living can affure himfelf that any fuch 
 thing will befall him. 
 
 But be that as it will, we fhould, I think, obferve a vaft dIfFerence be- 
 tween the ftate of this thief, and that of a Chriftian. This poor wretch 
 had not been called before, as Chriftians are ; he had never known our 
 Saviour j or at leaft he had not profefled his religion ; he had not had 
 that illumination and thofe opportunities which grace offers every day, 
 to thoie to whom the Gofpel is preached. And fo his repentance tho' it 
 came late, yet it might be as effectual to falvation, as that of the Hea- 
 thens, who embraced Chriftianity in their riper years, and who happened 
 to die Immediately after baptifm. 
 
 I fhall lay a word or two upon the parable of the labourers, where we 
 read, * that thofe who went to work in the vineyard only an hour before 
 'fun-fet, received the fame wages, with thofe who had been at work ever 
 fincei the morning. From this finners imagine it may be proved by an 
 invincible argument, that thofe who repent a little before death, v/ill ob- 
 tain the fame reward with thofe whofe life has been regular. But this 
 was not our Saviour's meaning in that parable. It ft^fniiies only, that 
 thofe whom God fliould call laft, and who ihould anfwer his call, were to 
 be received into the covenant, in the fame manner as thofe, who had been 
 called to it before, and that the Heathens fhould fhare in the flime privi- 
 ledges with the 'Jevos^ tho' the Jetvs had been in covenant with God, a 
 great while before the Heathens. This our Saviour declares in thefe 
 
 words, 
 * Matth. XX. 
 
190 Caufes of t4:e prefent Part I. 
 
 words, which conclude the parable ; fo the lajijholl be frfl^ and the firji 
 laji. Here is nothing that can be applied to thofe ChrilHans, who delay 
 their converfion. They are not in the fame cafe with the labourers, who 
 were fent but late ijuo the vineyard. Thofe labourers went no fooner, 
 lecauft no man had hired them \ but they went as foon as they were fent. 
 I fay, Chriiiians arc not in this cafe, fmce they have been called in tl\e 
 morning, and at all the hours of the day, beijig born and having always 
 lived in the church. 
 
 I have been fomewhat large in {hewing how unreafonable and danger- 
 ous the proceeding of thofe men is, who pretend to repent only at tlie 
 end of their lives. But all thofe who put oft' their converfion, do not 
 put it ofVfo far. There are many who acknowledge, that it is danger- 
 ous to flay till the extremity, and that it is neceftary to repent betimes 5 
 they propofe to go about it in a little time, and they hope that they 
 fhall repent foon enough, not to be furprized by death under a total 
 hardning ; but in the meaii while they do nothing toward their conver- 
 fion . 
 
 This way of delaying, is an illufion, which does not appear fo grofs 
 and dangerous as the former, becaufe it fuppofes fome inclination to 
 good. But yet it is no better than an artifice of the heart, a trick of 
 lelf-love, by which a man deceives and blinds himfelf. Nay, in fome 
 refpe£l:«, the date of thefe laft, is more criminal and dangerous, than 
 that of the hrft. It is more criminal, becaufe they do not what they 
 approve of, and becaufe they fin agair.il the conftant admonitions' of their 
 confcknccs, and do not perform their refoli'tions and their promifes. 
 But it is likewife more dangerous ; for with this intention to repent in a 
 little time, they think themfelves much better than tliofe who are rcfolv- 
 ed to repent only upon their death-bed •, they applaud themfelves for fuch 
 a fenfe of piety as they have ; and they judge, that if they are not quite 
 in a ftate of falvaticn, at lead: they are not far from it. Now one may 
 eafily fee that fuch an opinion <^t' themielves, can only lay their confci- 
 ences aileep, and infpirc them with prefumption and kcurity. 
 
 But all thefe things conildered, they go no farther with thefe good 
 difpofitions, than thofe, who without ifiiutBing refer the whole matter 
 to the end of their lives. All the difference is, that the latter do all at 
 once, what the others do fucceHively. And therefore all that has been 
 fiid in this chapter, may almoil be applied to thefe laft. They run the 
 fame rilk with thofe w!io defign to repent only upon extremity, fmce 
 death may furprize them before they have executed their good refolu- 
 tions. Thfy have as little lo\'e for God, and are as nnich additRied to 
 their lulls: thjt which deceives them, is, that they fancy, that there is 
 in them a fmccre purpofe of converfion. But if this intention is fmcere, 
 hov/ comes it to pals that they do not repent ? When a man is refolved 
 upon a thing, wh^n his heart is in it, v.'hen he defires it in good earneft, 
 be goes about it without loling time. 
 
 But v»'hen a man ufes dtl.iV-, it is a fign that he is not well refolved 
 yet : a refolution vvhieh no cft'ckfl follows, is not a hxed and fettled refo* 
 lution. This purpofe of coiuerfion, is therefore but one of thofe wa- 
 vering defigns and projech, which are formed every day, but never ac- 
 woinpiuhed. it is no more than a general and iiiaclive intention, which 
 
 may 
 
Cause Vr. Corruption of Chr'ijiians, 19I 
 
 may perhaps be found in all men. But other forts of piirpofes are ne- 
 ceffary for a man wl^p hopes to be faved. Salvation is not obtained by 
 bare defjgns and projectSj but by the actual practice of holinefs. 
 
 Now men might eafily be undeceived, and convince themfelves of the 
 un-fmccrity of all thofe rcfolutions they make in relation to repentance ; 
 if they did but refleiSt upon the time pall, and afk themfelves, Whether 
 they have not been very near in the Gmie fentiments and refolutions for 
 ibme years together ? And yet thefe fentiments have produced nothing, 
 and thofe refolutions have made no change in them ; they are ftill in the 
 fame ftate, and perhaps farther from converfion than ever. Muft not 
 men blindfold themfelves, when they do not fee, that it will ftill be the 
 fame thing for the future, and that life will flip r.way in perpetual delays} 
 for what can they promife to themfelves from the time to come, and what 
 ground have tliey to hope that it will not be like the time pail: ? Are 
 they more firmly refolved than they were before ? When will this refo- 
 lution be put in pracFtice ? Will it be in a month, or in a year ? They 
 muft confefs, they do not know when it will be* So that when they 
 promife to repent, they do not know what they promife ; nay, they can- 
 not tell whether they promife any thing. They will fay perhaps, that 
 they hope to confirm tiiemfelves in a good purpofe j but what do they 
 found this hope upon ? what do they wait for, and what new thing do 
 they imagine will happen to them ? Have they any alTurance that God 
 will ufe for their converfion, other means and motives than thofe, which 
 he has ufed already ? Nay, how do they know but that they fhall be de- 
 prived of thofe means and helps which hitherto have been tender'd them? 
 How can they tell whether there is a time to come for them, and whe., 
 ther their life is not juft ready to end ? All this is very uncertain. But 
 what is certainly true is this, that through fo many procraftinations, 
 their hearts grow harder, and their return to virtue becomes more diffi.- 
 cult. The love of fin increafes by the habit of finning, and the means^ 
 appointed to work repentance, Icfe fomething of their force every 
 day. 
 
 Thefe confiderations do evidently fhew, that the deferring of conver- 
 fion, is an error as grofs as it is dangerous. 
 
 I think it will not be ufelefs to conclude this chapter, with obfervins: 
 that the reafon why fo many put off their converfion, is, becaufe they 
 look upon repentance as an auftcre and melancholy duty. And this no- 
 tion muft needs put them upon deferring the practice of it. It is there- 
 fore of the greateft moment, to deftroy that prejudice ; and to fhew on 
 the contrary, that if there is any fad and deplorable condition, it is that 
 of a man who lives in fin. For that is either a (late of fear and un- 
 certainty, or of fecurity and infenfibility. Such ji man can have no fo- 
 lid peace of confcience during his life, and what agitations muft he fall 
 into, when the thoughts of death and of a judgment to come happens 
 to make fome lively imprefnon upon his mind ? For granting that theri 
 he may ufe fome endeavour to diipofe himfelf tf\ repentance j yet befides 
 the danger of a lace repentance, it is a fad thing to end one's life in 
 thofe liruggles and tenors, wh^^h niuO: needs accompany luch a repen- 
 tance. A man wl;o delays his converfion, prolongs his mifery, and 
 makes it greater ini more incurable, hut joy and trancj^uillity are tne 
 
 porti->a 
 
192 Caufes of the prefent Part I. 
 
 portion of a pure confcience. There is no felicity or contentment, like 
 that of a foul which is freed from the bondage of fin. Repentance is 
 the beginning of that happinefs, which grows Tweeter and more perfeft, 
 according to the progrefs we make in virtue. Then it is that a man is 
 happy in all the circumftances of life, befides that he has the comfort 
 of being fupported at the approaches of death, with that peace and joy, 
 which, flow from a well-grounded confidence in the Divine Mercy, 
 from t!ie teftimony of a good confcience, and from a iteady hope of 
 immortality. 
 
 CAUSE VII. 
 Mens Sloth and Negligence in Matters of Religion. 
 
 IT is natural and ordinary to men, to be unconcerned about thofc 
 things which they do not know, or of which rhey do not appre- 
 hend the ufe and neceflity. And fo we may eafily conceive that 
 men living in ignorance, and being poflefled with thofe notions I have 
 now confuted, muft needs be very negligent and flothful, in what relates 
 to religion. But as this floth, confidered in itfelf, is a vifible caufe of 
 corruption, fo it will be fitting to take particular notice of it in this 
 chapter. 
 
 I fuppofe, in the firfl place, that it is impollible for a man to attain 
 the end which religion propofes to him, without ufmg the proper means 
 which lead to that end. In religious as well as in worldly concerns, no- 
 thing is to be had without labour and care. As there are means ap- 
 pointed for preferving the life of the body, fo there are fome ordained 
 for maintaining the life of the foul; and the ufe of thefe laft means, is 
 of the two the more necefTary, becaufe there is more care and forecaft 
 requifite in order to falvation, about preferving the life of the foul, than 
 for fupporting that of the body. It is certain that the more excellent 
 any thing is, the more it requires our care ; but befides that we fee the 
 ^ife of the body is eafily preferv'd ; a natural inclination prompts us to 
 thofe things v/hich are necefTary for our fubfiftence, and the means of 
 fupplying our bodily wants, offer themfelvcs to us, as it were of their 
 own accord. But it is not fo with the fpiritual life. Confidering our 
 pronencfs to evil, and the prefent flate we are in, we cannot avoid being 
 undone, if we negle6l the neceflary care of our fouls, and if we fgllow 
 all the bents and propenfions of our nature. Religion obliges us upon 
 many occafionf , to refifl our inclinations and to offer violence to our 
 felvesj it requires felf-dcnial, watchfulnefs and labour ; it lays many du- 
 ties upon us, and it prcfcribes divers means, without the \\(c of which, 
 we cannot but continue ftill in corruption and death : I fhall then but 
 juft name the chiefeft of thofe duties and means. 
 
 Before all things, a Chriftian ought to be inftru£led, he ought to 
 
 know with fome exadncfs,- both the truth, and the duties of Chriftia- 
 
 ' nity : 
 
Cause VIT. Corruption of Chrijlians. 193 
 
 nlty : Now this knowledge cannot be acquired, without hearing, read- 
 ing, meditation, or fome other care of this nature. In the next ph:ce, 
 as religion does not confili: in bare knowledge, but chiefly in practice; 
 none of thofe means fliould be neglected, which arc proper to divert 
 men from vice, and to fpur them on to virtue. TncTe means are very 
 many, but they are all comprehended under thefe two principal heads ; 
 the exercifes of devotion, and the circumipeftions which every perfoa 
 ought to ufe. 
 
 The exercifes of devotion are mighty helps to piety and falvation ; I 
 mean fuch as meditation, reading, and particularly prayer, which is one 
 of the moil: ellcntial a6ls of religion, as well as one of the mofl: effica- 
 cious means to advance holinef«. There are on the other hand feveral 
 methods of circumfpeflion and care, which are of abfolute neceffity : 
 as for infl.ince, the forefeeing and (liunning the occafions which may 
 draw us into (in ; the feeking thofe opportunities and aids which pro- 
 mote piety, the not being over-much concerned about the body, the che- 
 rifliing good thoughts, and the refilVmg evil ones : but above all, it is a 
 thing of the greattft importance, that every one fhould endeavour tho- 
 roughly to know himfelf, which he cannot do, but by examining his pre- 
 fent ffate, and by rei^e6ling ferioufly and frequently upon his actions and 
 words, and upon the thoughts and motions of his heart. All thefe cres 
 are efTential and necefliiry. For without the ufe of thofe means, it is as 
 impofTible to be religious and pious, as it would be to live and fub/ift 
 without nourifhment. A man who will neither eat nor drink, mufl 
 needs die in a little time. And fo the fpiritual life will foon be extinft, 
 if the only means which can fupport it, are not ufed. 
 
 Let us now fee, whether thefe cares and means which I have (hewn 
 to be necefTary, are mide ufe of. It is fo vifible, that they are almoft 
 totally negleiffed, that I need not be very large upon the proof of it. 
 
 Men take little care of being inftru(5l:ed, and of getting information 
 and knowledge about religion. The far greater part either cannot read, 
 or never apply themfelves to any ufeful inftruftive reading. Few hear- 
 ken to the inftruftions that are given them, and fewer yet examine or 
 refie(5l upon them. ' Carnal lufts and fecular bufinefs, do fo engrofs 
 them, that they feldom or n-ever give themfelves to fearching the truth. 
 They generally have an averfion to fpiritual things. Hence it is, that 
 in matters of religion, they will rather believe implicitely what is told 
 them, than be at the pains of enquiring, whether it is true or not. And 
 they are every whit as carelefs about exercifes of devotion. Many would 
 think it a punifhment if they were made to read or to meditate. They 
 never do thoie things, but with relucftancy and as feidom as they can. 
 They go about prayer efpecially with a ftrange indifference, and a cri- 
 minal indcvotion. In (hurt, very few take the ncceffary care to preferve 
 themfelves from vice, and to behave themfelves with regularity and cau- 
 tion; very few feek the opportunities of doing good, and avoiding the 
 temptations to which the common condition of men, or their own par- 
 ticular circumflances expofe them : and the greatelt number are flaves 
 to their bodies, and wholly taken up with earthly things. One of the 
 mofl fcnfible and fatal efFefts of this negligence is, that thofe perfons 
 ufe no manner of endeavours to know thecafelves. It is very feldom if 
 
 Vol. VL N e^e:^ 
 
154 Caufes of the j^refenf Part I. 
 
 ever that they refleft upon what pafTes within them ; upon their thoughts, 
 their inclinations, the motions of their hearts, and the principles they 
 a6t upon ; or that they take a review of their words and atftions. They 
 do not confider wiiether they have within them the chara(fters of good 
 men, or of wicked and hypocritical perfons. In a word, almoll all of 
 them live without reflection. 
 
 Mens carelefsnefs about religion is therefore extreamly great. But 
 they proceed otherwife in the things of the world, about which they are 
 as aflive and laborious as they are lazy and cold in reference to true 
 piety. They will do every thing for their bodies, and nothing for their 
 fouls. They fpare no induftry or diligence, they omit nothing to pro- 
 mote their temporal concerns. If we were to judge by their conduft, 
 we would think that the fupreme good is to be found in earthly advan- 
 tages, and that falvation is the lead important of all things. 
 
 I need not fay whut elFedls fuch a negligence mult produce. The 
 greater part of Chriflians being ignorant in their duty, having no know- 
 ledge of themftlves, declining the ufc of thofc means which God has 
 appointed, and without which he declares that no man can be faved ) 
 "" and weariiig out their lives in this ignorance and floth, it is not to be 
 imagined, that they can have any religion or piety ; and fo there mud 
 be a general corruption amongft them. I lay, it muft be fo ; unlefs 
 God fhould w^oik miracles, or rather change the nature of man, and in- 
 vert the order and the laws which he has eftablifhed. 
 
 But becaui'e it might be faid that Chriitians do not live like Atheifts, 
 ,and that their negligence is not lb great as I reprefent it ; let us confi- 
 der a little," what lort of care they bcftow upon the concerns of their 
 fouls. Certainly there are fome perfons who are not guilty of this ne- 
 gligence : but excepting thffe ; what is it which the reft of mankind do, 
 in order to their lalvation ? Very little or nothing. ,. They pray, they 
 ■affift fometimcs at Diviue-fervice, and at the publick exercifes of reli- 
 gion ; they hear ferraons, they receive the facrament, and they perform 
 feme other duties of this nature. This is all which the religion of the 
 greatcft part amounts to. But liifl thefe are not the only duties which 
 ought to be praiftis'd ; there are others which are not lefs eflential, and 
 wkich yet are generally neglected ; foch as meditation, reading, fclf-ex- 
 aminalion ; to fay nothing hereof the duties of fanfdfication. So that 
 if fome afis of religion are performed, others are quite omitted. The 
 reafon of this proceeding may enfily be difcovered. There is a law and 
 a cuftom, which oblige all perfons to fome afts of religion ; to pray, to 
 receive the fncrament, and to go now and then to church : if a man 
 Hionld intirely neglect thole external duties, he would be thought an 
 Atbeift: but there is neither cuftom, nor law, nor worldly decency, 
 which obliges a man to meditate, to examine his own confcience, or ta 
 watch over his conduft, and therefore thcfe duties being left to every 
 one's direction, are very little obferved. 
 
 As to the other duties which Chriftians perform in fome meafure, the 
 want of iincerity in them, does moft commonly turn them into fo many 
 a<fts cf hypocrify. They perhaps fay fome prayers in the morning; but 
 this is done without devotion, haftily, with diftradtion, and wearincfs, 
 and only ^o get rid of it j alter, they think no more of God all the day, 
 
 but 
 
Xause VIL Corruption of Chrljilani. 195 
 
 but are altogether bufied about the world and their paflions ; and in. the 
 evening they pray with greater wandring of thoughts than in the morn- 
 ing. If it fo fall out, that they go to church, or hear a fermon, they 
 do not give a quarter of an houi's clofe attention to any thing that is 
 faid, or done in the publick aflembiies. In many places the whole de- 
 votion of the people confifts in being prefent at fome fermons, which 
 are as little inllruftive, as they are minded or hearkned to. The ufc 
 which is made of the facraments, efpecially of the eucharifl-, converts 
 them into vain ceremonies, and makes them rather obftacles, than helps 
 to (alvation. As to the mortifying of the body by reafonable abltinence, 
 fading and retirement, it is an unknown duty. The indifference of 
 Chriftians is therefore but too palpable. What they do upon the ac- 
 couat of religion is very little ; and yet they do that little fo ill, that it 
 is not much more beneficial to them than if they did nothing at all. 
 
 And now what might not be faid, if afier having thus (liewn, that 
 whac men do for their falvation is next to nothing ; I fhould undertake 
 to prove, that they do almofl every thing that is necefTary for their dam- 
 nation ; and that they are zealous and induftrious for their ruin, as they 
 are ilothful and negligent in what is requifite to preferve them. There 
 are means to corrupt as well as to fanc^Ufy our felves. The means of 
 corruption and perdition, are ignorance, want of attention, negledl of 
 devotion, the love of the world, and of the fiefh, unruly paiTions, temp- 
 tations, and ill examples. Now fuppofing, that a man was fo mbnflrouf- 
 ly franilck, as to form the defign of damning himfelf; what would fuch 
 a man do ? He would negleft the exercifes of devotion, he would not 
 pray at all, or he would pray only with his lips j he would profane the 
 facraments by an unfandlify'd ufe of them ; he would only mind his body 
 and this prefent life ; he would give loofe reins to his paflions, as mucb 
 as he might with decency and without danger ; if he had an opportunity 
 to gratify his fenfuality, his covetoufnefs, his pride, or any other wicked 
 affeflion, he would gladly embrace it. This is what a man would do to 
 damn himfelf: and is it not what a great many aftually do ? I confefs, 
 no man is capable of fo wild a refolution, as to defign to damn himfelf ; 
 but a man fufficiently damns himfelf, when he takes no care of his fal- 
 \'ation, and when he docs thofe things, which will infallibly bring his 
 perdition after them. 
 
 The floth and negligence of men in the concerns of their fouls, being 
 one of the caufes of their corruption, it would be highly necefTary to re- 
 medy that negligence, and to infpire them with zeal for religion j but it is 
 hard to fucceed in this, lazinefs is attended with a certain fweetnefs 
 to which men give up ihemfelves with pleafure. The flothful do love 
 and delight in reft ; ihey cannot endure to be egged on to labour. This 
 is one of thofe habits which are moft difficult to be conquered ; and to fay 
 the truth, there is but little hope of thofe, in Vvhom it is grown inveterate: 
 it is a great tafk to rouze them out of that fluggifh and lethargick tem- 
 per. God mufl interpofe by a particular grace, by great affliftioQS, or bj 
 fome other extraordinary method. 
 
 But yet, I do not think it altogether impofTible to overcome this fmful 
 and dangerous floth, or to preferve thofe from it, whom it has not 
 feized as yet. Serious reflc(ftions upon the iii)p:)ftance of fakation, and 
 
 N z upon 
 
196 Caiifes of the prejetit Part I 
 
 upon the neccfTity of working at it, may produce that effect. Men 
 would not live in this carel-fsncls, but that they either do not apprehend 
 oi what confequence it is to be laved ; or that they imagine, there is not 
 much to be done for the obtaining' of (alvation. Thefe two prejudices 
 maintain their lazinefs. Nothing can therefore be more uleful, than to 
 convince them on the one hand, that nothing in the world is of greater 
 moment than religion ; and that eternal happinefs is the higheft of all con- 
 cernments : and to let them fee on the other hand, that this felicity i'i 
 not to be attained, but by afTiduous care, and an exa<n: obfervcition of 
 the duties of Chriftianity. 
 
 I know that it is difficult to make men ferioufly enter upon thefe re- 
 flexions ; but yet they ought fUll to be laid before them, and we fliould 
 not give over. If they have no effc£l at one time, there are circumrtances 
 in which they will prove (uccefsful. I think, few would continue in this 
 lluggidi difpoiition, if they did rcprcfent to themfelves what notions and 
 thoughts they fliall have at the end of their lives ; every m.m is fatisfv'd 
 that he mull die one day, and that his condition will then be the happieft 
 that can be conceived, if he has made ufe of the time and opportunities 
 he had to fecure his falvation ; but that if he has neglefted thefe means, 
 he fliall find himfell in flrange agonies, and be reduced to difmal extremi- 
 ties. When death appears, when the world vaniflies, a man is then whol- 
 ly taken up with religion, he would give then all the world, if it was in 
 his pofTeffion, to fecure to himfelf a better life. Now lince we all know 
 that this muO: one day be our cafe, wifdom requires, that we fhould over- 
 come betimes that negligence, of which the confequences will be io fatal j 
 and that we fliould ^pply ourfelvcs with earneftnefs and plcafure to that 
 work, upon which our fovereign felicity depends. 
 
 CAUSE VIII. 
 
 Worldly Bufimfs. 
 
 NEGLIGENCE commonly proceeds, either from IndiffL-rence, or 
 from diftraftion. We neglefl: thoie things which we look up- 
 on with indifference ; but we frequently alfu negleft things of mo- 
 ment, becaufe we are diftracffed by other cares. Thefe are the two 
 caufes of men's carelefnefs in matters of religion. On the one hand, 
 piety is indilFerent to them, they neither know the nature nor the txcel- 
 lency of it ; the durles which it prefcribes, do not appear very plealant or 
 ncceiiary to them ; tliey love and eftccm only the things of the world, all 
 this I have proved in the fore-going chapters. On the other hand, they 
 are diftrafted by temporal cares, which rob them of the leiiure and free- 
 dom, that arc necellary for the iludy and praftice of religion. Worldly 
 bufinefs therefore is another Iburce of corruption, as 1 hope to prove it by 
 the following confiderations. 
 i reckon among worldly employments, all thofe cares which relate to 
 
 I the 
 
Cause VIII. Corruption of ChrijUans. 197 
 
 the woild, or this prefent life, whether they take up the body or the mind. 
 There are temporal cares which properly take up the body ; fuch are the 
 cares of raechanicks, or hufband-men ; and there are other fecular cares, 
 which chiefly employ the mind ; fuch is the ftudy of humane learning, of 
 poHticks, or philofophy. Thefe laft as well as the firf}, ought to be counted 
 worldly bufinefs. Nay, vve may obierve that difference between thefe 
 two forts of temporal employments; that the cares which take up the 
 mind are fometimes the more dangerous. While the body is at work, 
 the mind may he at liberty ; but when the mind is employed, when the 
 heart is dillrafted and poiTelTed with temporal cares, it is much harder for 
 the thoughts of religion to enter, or to make any imprelTion upon a man. 
 
 But whether thele employments relate to the mind or to the body, we 
 ought not to think, that they are of themfelves hindrances to piety. For 
 this imagination would be a very grofs error. Worldly bufinefs is law- 
 ful and necefl'ary, and it were a fm to neglect it, flnce that would be con- 
 trarj' to the order which God has eftablifhed in the world., Nay, it may- 
 be ufeful to our falvation, it may divert ill thoughts, it may take off men 
 from trifling and vicious employments, and it may ferve to mortify the 
 body, and to banifli idlenefs, which is the caufeof all manner Oi vice. 
 
 I make this remark, becaufefome people fancy, that in order to befaved, 
 it mult be neceffary to live in an abioluie retirement, to lay afide all tem- 
 poral cares, and to give up ourfelves wholly to fpiritual exercifes, to read- 
 ing, contemplation, meditation and prayer, ' But thofe who do thus 
 flrecch the obligation of renouncing the world, and infilf fo much upon a 
 retired and contemplative life, do nor, I doubt, very well underftand the 
 nature of piety, nor do any great fervice to it. Sometimes by endea- 
 vouring to fpiritualize men too much, we fpoil all, and w-e make piety 
 appear ridiculous and impra6ficab!e. We fliould always remember that 
 piety is made for man. Now it is not one in fifty that can thus embrace 
 retirement, and abfolutely renounce the world. I am far from condemn- 
 ing retirement ; it is fonietimes very feafonable, and I think it in fomefenfe 
 neceiuiry to all men. There are fome peribns who for the fake of their 
 falvation, or the edification of the church, ought to chufe a retired life, 
 difengaged from temporal cares. Others are called to that kind of life 
 by the circuniflances which providence has placed them in. And befides, 
 there is no Chrilfian, but ought to allow himfelf fome times of retire- 
 ment ; nay, there are fome temporal employments which do not hinder a 
 man to live in a retired manner. But after all, it would be the ruin of 
 fociety, and of moft Chriflian virtues, if every one fliould live a- part, and 
 bufy himfelf only in fpiritual exercifes. God does not require tjiis ; He 
 has created man to labour in the world, and thofe who follow an honeft 
 emplovment in it, aft fuitably to his will, and their buiinefs may prove 
 a help to their falvation. 
 
 1 need not, 1 think, advertife the reader that I fpeak here only of lawful 
 employments, and nut of thofe which are bad and contrary to the laws of 
 nature or religion. And yet thefe laft are very common ; but becaufe 
 every body may eafdy fee that fuch occupations mud unavoidably engage 
 men into lln, I will make it my chief bufinefs to fliew, that lawful and 
 innocent employmeais, prove to many perfons a hindrance to piety, and 
 falvation. 
 
 N 3 Tern* 
 
ipS Caufes of the f>reftnt Part I. 
 
 Temporal employments then being not bad in themfelves, they cannot 
 occafion corruption but by the abufe that is made of them. Now there 
 are four faults which men commit in this matter. 
 
 I. The firft is, when they are intirely taken up with worldly things. 
 We have fhewed aheady, that men live in a prodigious floth and carelef- 
 cefs about religion, and that they do almoft nothing for their fouls and 
 their falvation. From this it follows, that they mull be employ'd only 
 about their bodies and the concerns of this life. And in faifl, if we inquire 
 into their cares, we Hiall find that they terminate in the world, and ia 
 their temporal interefl, and this, I think, needs not be proved. 
 
 1. Their hearts fink too deep into the things of the world. The 
 bufiiiefs of life is innocent when it is followed with moderation ; but it 
 diverts men from piety, when it is purfued more, and with greater cager- 
 nefs than it deferves. That f&ct?avt love of the world makes the un- 
 happincfs of men. Inftead of efleeming temporal goods in proportion" 
 to their worth, and as remembering* that they are not able to procure 
 them true felicity ; inftead of confidering that they are not made for this 
 life only, and that they cannot long enjoy thofe advantages which they 
 court ; they give up themfelves wholly to the world, they fet their hearts 
 and afFeftions upon it, and they adl as if this life was the ultimate end of 
 all their adlions. Theyiabour only for their bodies, and for the grati- 
 fying of their appetites. This is the mark aimed at in all their thoughts 
 and projedfs : this is what inflames their defires, and what excites in them 
 the moft violent paffions of grief or joy, of anxiety or impatience. They 
 are far from having fuch a hearty concern for religion and piety. In re- 
 lation to this, their affeflions are faint and languid, and they do nothing 
 but with indifference, or by conflraint. 
 
 -3. The third fault is when men, are too much employed, and when they 
 over-load themfelves with bufinefs. It is a great piece of wifdom, both 
 in refpedl of the tranquility of this life and the concerns of another, to avoid 
 the excefs and the hurry of bufinefs, as much as poflibly we may, without 
 being wanting to the duties of our calling ; to confine ourfelves to neccffary 
 cares, and to wave all fuperfluous ones. Men would live happy if they did 
 but know, what their profelfion requires of them, and limit themfelves to 
 it, without meddling in that which does not concern them. But here 
 they obferve no bounds ; they will fly at all, they will bufy themfelves 
 about many things, which do not belong to their province. This with- 
 out doubt is a dangerous difeafe, and the occafion of feveral diforders. 
 
 4. In the laft place, there is one thing more to blame, and that is 
 when worldly bufinefs becomes an occafion of fin, by the abufe that is 
 made of it. For bcfides that it is a very ill difpofition in a Chrifliun to 
 be fond of the world-, moll men are fo unhappy as to direct all the bufi- 
 nefs of life to a bad end, which is to fatisfy and to enflame the more their 
 ii regular appetites. And by this means, many enterprizes and particular 
 anions of theirs, which in themfelves are innocent, become evil and unlaw- 
 ful, and engage them in all manner of fins. 
 
 Thefe confiderations prove already, that the greatefl part of men's 
 vices proceeds fiom their temporal affairs ; but this will appear yet more 
 clearly by the following rcfieeTiions. 
 
 1. This exceflive application to temppral concerns, cngrofTes almoft 
 
 our 
 
Cause VIIL Cormption of Chrijlians. 199 
 
 our whole time, fo that it does not leave us a fufficient fhare of it, to he 
 fpent in cares of another nature. Men confefs this themfelves, and plead 
 it for an excufe. They alledge their bufmefs. A man who is engaged 
 in the world will fay, / have no time to read, or to perform the exercifes of 
 religion ; / have too much bufmefs^ my employ or my calling does not leave me 
 a minute of leifure. And the truth is, they are too bufy for the moll part. 
 If they have any fpare time, fome hours, or fome days of reft, wherein 
 the courfe of their ordinary employments is interrupted : they are not in 
 a condition, to improve to the befl; advantage thole fnort intervals of re- 
 laxation. 
 
 2. And truly, fecular bufinefs does not only take away the beft part of 
 men's time, but it does befidcs diftracl their minds and invade their 
 hearts and affeftions. When for a whole day or week the mind and 
 body have been in agitation, a man is weary and fpent, the adivity of his 
 thoughts is exhaufted, his head is too full to be clear, he is not able to 
 drive away in an inflant fo many worldly ideas, to calm his pafhons, and 
 to turn himfelf of the fudden, to fpiritual exercifes. So that he mufk 
 either abfolutely negleft the duties of piety, or perform them very ill. 
 When a man has brought himfelf to a habit, of being employed only in 
 worldly affairs, he is no longer maiter of his own thoughts and motions. 
 It is with great difficulty, if he can at all apply himfelf to objedfs that are 
 foreign to him. Thole obie^fs affeft him but weakly ; he muft make 
 great efforts, before he can faflen upon them ; and if he fixes there for a 
 few moments, it is a violent flate in which he cannot continue long. 
 Thofe thoughts, of which he is conftantly full, crowd in upon hira, and 
 he returns immediately to thofe things which he loves, and which com- 
 monly take him up. 
 
 This is the true reafon, why men love and relifli fpiritual things fo 
 little, and why they think it fo hard to fubdue their minds with reading, 
 attention, and meditation. This is particularly the main fource of in- 
 devotion in the exercifes of piety. Why is the mind fo apt to wander in 
 prayer ? The too great application to temporal affairs is the caufe of it. 
 As foon as a man is awake in the morning, a throng of thoughts and a 
 multiplicity of defigns and bufmefs break in upon his mind, and take pof- 
 feffion of his heart ; he is filled with thefe things all the day, he follows 
 and plods upon them without diflradlion or interruption. And how Is 
 it to be imagined that amidft all this hurry and turnioil, he fhould find 
 that recollection, that tranquility, and that elevation, without which the 
 exercifes of piety are but meer hypocrify .•• Whence comes it to pafs that 
 men bring fo little attention and fincerity with them, to the publick wor- 
 fhip of God ? Why do fermons produce fo little fruit ? Why do themofl 
 certain and important truths of religion, the cleareff and the moft folid 
 reafonings, make either no impreffion at all, or at leaft no lading^ one 
 upon the hearers ? What is the reafon why, in the moft folcmn devotions, 
 and particularly in the holy communion, it is fo difficult for men to lift 
 up their hearts to God, and to fliake off a thoufand idle or finful thoughts, 
 which come then to amufe and diflraft them ? And laflly, Why do thofe 
 vows and promifes which are made even with fome finceiity, prove fo 
 ineffeaual ? Why do the befl refolutions vanifh fo eafily and fo foon ? 
 All this comes from men's being too much taken up with temporal cares. 
 
 N4 3. Thefe 
 
200 Caufes cf the prefent Part \. 
 
 3. Thefc exccflive cnres do not only diiliacl the mind, but they do 
 befides directly obltrucl fanclification, and lead men into lin. For firlt it 
 is impoffible to love reiiL';ioQ and virtue, when the heart is fet upon the 
 vvorid. Our Saviour tells us, '*• That tio man can ferve two ma/:ers ; and 
 St. John declares, f That the love of God is not in thofe ivho love the ivorlJ. 
 There is fuch an oppofition between bc^dily and fpirituil cxercifcs, that 
 thofe who give themfclvcs up to the firft, are incapable of the others. 
 Worldly occupations render men carnal, (enfual and dull ; they keep up 
 ignorance and foment floth, and they weigh down all their inclinations 
 and thoughts, to the earth, lb that they muft be carelefs and indifferent, 
 about (piritual objc<51s and heavenly concerns. And indeed they are very 
 ill diipoled to vahie thofe good things as they deferve ; or to feek them 
 with that eagerncfs and fincerity which they ought. Can we think that 
 men, who propofe nothing elfe to themfelves, but the amairmg of wealth, 
 the making their court, or the canvafling for places ; and who live and 
 toil only for fuch things, fhould have a due fcnfc of the concerns of their 
 falvation ? It is hard to imagine it. 
 
 But further, religion does not allow Chriftians to love the world, or to 
 cleave to it. J It requires, tWdl t'-tyjljould pojfcjs temporal gooiis as not pof~ 
 Jcffmg them, and that ihey jhould iije the -worid, as not abii/iii!^ it ; becaule 
 on the one hand, thi? figure of the world pnjfes azvay, and it would be a folly 
 to fix their hearts upon vain and tranfitory enjoyments : and on the other 
 hand, they ought to afpire chiefly to the polltflion of folid and eternal 
 happincis. To be therefore taken up only with earthly things, and to 
 let them enter too deep into one's heart, is a difpohtion quite contrary 
 to that, which a Chriflian ought to be in. 
 
 4. LaftI)', An excefTive application to temporal alTairs hurries a man 
 into many diforders. We need but refiedl a little, to be I'jtisfied that a 
 man who is filled only, with the thouglus and folicitudes of this life, muft 
 be a flave to his fenfes and pafTions ; and that he l.ys himff-lf open every 
 moment to a thoufand temptations, which he is not able ro withfland. 
 Though his employments are lawful in themfelves, yet he makes them cri- 
 minal, bccaufe to him they are only means of gratifying his appetites. 
 And the greateft mifchief is, that when a man is once entered upon that 
 courfe, he iViti ccniirms nimfeif in it, fo that at iaft he cannot Ici^veit off. 
 On the one hand, his paflions are Aill mounting higher ; on the other, 
 buflnefs and toil urow upon him. He firff propofes an etid to himiclf, 
 and then he will bring it about at any rate, as being engaged in honour 
 and by intereft not to defilf. If he ir.eets with obftacles he will do any 
 thing to furmount them. If he fucceeds, ^utcefs animates him with new 
 ardour ; he is for going furtlier : in a word, it is an endlefs labour, a 
 continual i-Mct-iTicn of cares, which are Itill growing greater, and wliich 
 end only with his life. 
 
 From all this we may conclude, that the abuiq of worldly bufniefs is 
 mofi: dangerous, and that if we would not have it obftruft our falvation, 
 we ought to obferve thefe three rules. 
 
 The firll is. That we fhould purfue the things of this world with mo- 
 deration. One of the mofl ufeful directions for a happy life, is this ; To 
 
 lay 
 * Ma;th. vi. 24. .j. 1 John ii. 15. 
 
 :(: I Cor. vii. 31. 
 
Cause IX. Corruption of Chrijiiam. 20 1 
 
 lay nothing too much to heart. The way to piefervc our innocence and 
 tranquility, is to crave nothing too eagerly : not to rejoyce excefilvely 
 at any profperity, not to be dejeifled above meafure for any difafters 
 which may happen, and not to be too hot and peremptory upon any de- 
 fign. The fecond caution to be ufed, is the avoiding multiplicity of bu- 
 fiuefs, and excels of employments, as much as is confiflent with the du- 
 ties of our calling. Every one (liould confider what he is fit for, and 
 uhat he is called to, and go no farther. In the lall place, wifdora re- 
 quires, that among all the affairs of this life, we fliould referve the ne- 
 celTary time and care, to pay what we owe to God, and to mind our fal- 
 vation, the mod important of all concerns. To this end, it is very ufe- 
 ful, to have certain times of retirement and leifure, and to accuflom our 
 felves to make now and then, even in the midft of temporal employments, 
 fueh refleftions as may call us back to our duty, and be like a cqunter- 
 poife to that byafs which carries us toward fenfible objects. Let us often 
 think that we are mortal, that we have a foul, and that there is another 
 life after this. Let us confider what all our worldly cares terminate io, 
 and what judgment we ftiall make of them upon our death-beds. Thefe 
 reflexions will put us upon wife and moderate courfes, and fo we fhall 
 avoid innumerable diforders and miferies which men fall into, by their 
 too great application to temporal bufinefs. 
 
 CAUSE IX. 
 
 Mens particular Callings. 
 
 THO' we have feen already that corruption has Its fource in the 
 abufe of U'orldly bufinefs, yet it may be proper to iniift a little 
 more upou this matter, and to confider it with relation to the different 
 lf.ites and callings which men are engaged in. When we fpeak of 
 worldly bufinefs, we mean chiefly thofe things, about which the great- 
 eft part of life is fpent. Now thole occupations mufl needs be fuitable 
 to the particular kind of life which a man follows. And fo every man's 
 kind of life, may be a fource, or at leaft an accidental caufe of corruption. 
 As the world is conflituted, it is neceflary that there fliould be dif- 
 ferent profeffions among men, that fome fliould cultivate the earth, that 
 others Iliould apply themfelves to arts and trades, and that others fhould 
 exercife magiflracy or traflSck. The difference of fex, age, condition, 
 and other circumftances, creates a great variety in relation to particular 
 callings. Now this diverfity of employs and conditions, is innocent in 
 itfelf; the world fubfifts, and fociety is preferv'd by it. But yet it 
 cannot be denied, but that a great part of the diforders, which happen in 
 the world, proceeds from the kind of life which men chufe, and from the 
 particular ftate they are in ; and that becaufe they abufe it, and do not 
 demean themfelves in it, with caution and prudence. The pioof of this 
 fliall conclude the firii: part of this trcatifc. 
 
 But 
 
202 Caufes of the prefent Part T. 
 
 But here wc are to nfe fome diflin61ion. There are callings which are 
 bad in themfclves, and others which arc lawful and innocent ; they arc 
 rot all therefore equally dangerous, and fome produce corruption, more 
 necefTarily than others. 
 
 AH profeffions, or callings, are not lawful, fome are unlawful and cri- 
 minal. The world is full of people, who make fin it felf their ordinary 
 calling anU profeffion. There are infinite numbers, who inftead of fol- 
 lowing an honell: empIoymcHt, fubfifl ouly by the fins which they com- 
 mit themfelves, or which they make others commit. This might eafily 
 be proved by abundance of inftances. How many are there, whofe trade 
 is a conflant pracftice of obfcenity, lewdnefs and debauchery, of artifice 
 and intrigue, lying and knavery? How m;iny are there, who are pro- 
 fefPed extortioners and cheats, who are always employed in a6>s of in- 
 Jufiice, cruelty and violence? nay, there are focietics form'd for tRat 
 purpofe ; the trade of robbing, of punifliing the innocent, and that by 
 committing rapine by fea and land, is ere£fed into an honourable and 
 lawful employment. Many perfons are fui^ertd at this day among 
 Chriflians, whofe profeiTion was formerly counted infamous: many are 
 tolerated, who are only minifters of volupLUOufnefs, and u'hofe only bu- 
 finefs it is to introduce licentioufnefs of mariners, to corrupt the youth 
 by training them up to the love of pleafure, and to a luxurious and ef- 
 feminate lite ; and to furnifli thofe who are inclined to debauchery, fen- 
 fuality, idlenefs, or gaming, with the means to gratify their inclinations. 
 Now all thefe profeilions are not only infeparable from fin, but they like* 
 ^vife make way for all kinds of vice among Chriftians. 
 
 We ought to pafs almofi: the fame judgment upon the way of living 
 of thofe, who without making a publitk profeffion of vice, propofe no 
 other end to themfelves in this world, but the pleafing of their appetites. 
 Some have no other view, than to enjoy the pleafures of life, and they 
 level their whole conduft at that mark. Others defiring to grow rich, 
 or to raife themfelves to honours, make no fcruple of uling all the means, 
 which intereft, ambition and injufiice, have elfablKhed in the world. 
 They make ufe of fraud, violence and opprcffion ; it is their maxim and 
 their Audy to diffemble their fentiments, and to do mifchief to thofe who 
 fland in their way. In a word, they bctnke thcmiclves to every thing 
 that may further the fuccefs of their defigns. Such a method ok life, is 
 JHanifeflly contrary to the fpirit of Chrillianity, and it muft needs be 
 highly fiiiful, finceboth the end of it, and the means ufed to obtain that 
 end, are \o. ^ 
 
 There are other kinds of life, which do not feem altogether fo bad, 
 and yet are not much better. This may particularly be faid of idlenefs. 
 The profeffion of many, is to have none at all, and to be as liule em- 
 ployed as they can. They think it the happiefc of all conditions to have 
 nothing to do, and to live at reft and free from aiffion. But yet it is 
 unworthy of a man, and much more of a Chrillian, to be ufelefs in the 
 world. And if this idlenefs is ffiameful and culpable in it felf, it is 
 much more fo in its efFc<fl:s and confequences. It betrays men into fri- 
 volous or dangerous paftimes. For a man cannot be perfectly idle. The 
 want of ufeful bufinefs muft-be fupplied with amufements ; and thole 
 amufements are generally fiaful. Thus we fee multitudes of people, 
 
 who 
 
Cause IX. Corruption of Chrifilans. 203 
 
 who excepting the time which they mufl: needs beftow upon the neccfTities 
 of nature, and upon fome external and indifpenfable afts of religion, con- 
 fume the beft part of their lives at play, or in diverfions, in unprofitable 
 reading and converfations, in meeting compnnies, in receiving or retura- 
 ing vifits, or in other fuch things, which iho' they are thought innocent, 
 yet they enervate the mind, they devour time, they enflave a man to the 
 opinions and modes of the world, and they make him mofl: frequently 
 tranfgrefs the laws of religion. It would not be difficult to apply this to 
 profejfed garaefters, to thofe who fpend their time in trifling difcourfes 
 and impertinent vifits, and to many other perfons. I might eafily (hew, 
 if it was necefiary, that fuch a life has little of Chriftianity in it, and that 
 it is a great deal more to blame, than is commonly believed. 
 
 Thus men follow divers kinds of life, which are effentially bad, and 
 wherein by confequence, purity of heart, and innocency of life, cannot 
 be preferv'd. 
 
 As to thofe kinds of life and occupations which are lawful, I might 
 obferve in the fiifl place, that for the mofl; pare men are too much wedded 
 to them, and that they commonly abufe them. But I will not prefs this 
 confideration, having fhewn already in the foregoing chapter, that too 
 great application to temporal affairs, robs men both of the time, and of that 
 inclination and freedom which are necelTary to mind fpiritual things, and 
 that it makes them dull, earthly-minded, fenfual and Haves to their paf- 
 fions. To fpeak then only of what concerns particular callings, I {hall 
 obferve thefe two general faults. 
 
 I. It is a great mifchief that men embrace profeffiors which are not 
 fit for them. Every profeffion require fome particular qualifications and 
 talents; and fince all men have not thofe qualifications, it follows that 
 all men are not fit for all employments, and that diftin£tion and choice 
 are to be us'd in pitching upon a profeffion. The welfare of focieties 
 and of particular perfons, does in a great meafure depend upon that 
 choice. If no care is taken of this, employments muff be ill discharged, 
 and from thence a great many diforders will arife both in church and 
 ftate. 
 
 Now if we take a furvey of the different callings which 'men are en- 
 gaged/in, we will find that they are often dellitute of thofe qualifications 
 which are neceffiry for the right difcharging of them. And thevvorft 
 of it is that this happens in the moft conliderable employments, and in 
 thofe which might contribute moff to the preferving of order, and the 
 encouraging of virtue in the world. As to profeffions of leffer import- 
 ance, the choice is much eafier ; every body almoff is capable of them, 
 and the faults which may be committed there are not of great " confe- 
 quence. If a hu(band-man does not well underfland his bufinefs, or a 
 inechanick his trade, no great ineonveniency will enfue from thence in 
 relation to fociety. But when pubhck employments are in the hands of 
 men who are not qualified for them, it is hard to tell how much mifchief 
 is occafioned by it. Is it not for inftance a lamentable thing, that io 
 many perfons fhould dedicate themfelves to the church, who want the 
 talents requifite for fo high a fundion ; and that fo many who might do 
 great fervice in that profeflion do not embrace it ? By this it happens 
 that fome of thofe who are placed at the helm in feveial churches, want 
 
 both 
 
204 Cau/es of the prefent Part I. 
 
 both learning and probity, land that reH^ion is very ill adminiftrcd, fo that 
 the people being without inilriKTrion or condudl, live in ignorance 
 and diiorder. The fame may be faid of the oliice of magiftrates, when 
 it is entrulled to thofe who are not proper for it. 
 
 2. Lawful callings may prove great occafions of corruption and dif- 
 order, \{(f>\\\ in refp^^dl of thofe who embrace them, and of the pubhrk, 
 when they are ill exerciftd, when the duties annexed to them are ne- 
 glecled ; when men do not watch againft: tlie temptations which are par- 
 ticular to them, and when they look upon them only as means to gratify 
 their inclinations, to get money, to have a rank, to gain credit, or to hu- 
 mour fome other paffion. I might enter here upon mnny particulars, 
 but becaufe this would lead me too far, I (hall confine my lelf to a few 
 inflances. 
 
 It would be very proper to fpeak here of the profeflion of church -men, 
 and of the office of princes, magillrates and judges, and to fhew how 
 pernicious both thefe kinds of life prove often, not only to thofe who are 
 raifed to them, but likewife to church and f^ate. But thefe two articles, 
 are of too great moment, to be touched upon only by the by. They are 
 two general caufes of corruption, which deferve to he purpofely handled, 
 and which are to have a place in the fecond part of this book. 
 
 The profeffion of military men, is a kind of life which corrupts vaft 
 multitudes. I do not condemn the profeffion in general. Jt is lawful, 
 a man may live in it like a Chrirtian, and there are perfons in military 
 employments, of a folid virtue and an exemplary piety. But it mult be 
 confefs'd, that the number of thofe perfons is not great ; and that for the 
 generality, the maxims and deportment of the men of ti.at profelficn, 
 agree very little with the rules of Chrillianity. Thofe who follow the 
 employments of war, are tor the roofl: part men of loofe and vicious 
 principles. Every body knows, that if on the one hand fome good men 
 are found to embrace this profeffion, on the other hand it is the ordinary 
 receptacle, and the lafl (liift, of idle and debauched people; and of thofe 
 Vv'ho are over-whelmed with poverty and mifery. Befides. how do men 
 live in that profeffion ? favlng iome few diforders which military difcipiine 
 docs not allow of, every thing is lawful there ; I fpeak of what is coib- 
 monly obfervcd. To fpend their life in idlenefs and gaming, is the 
 leafl fauk of foldiers. Lewdnefs is a thing about which no great fcru- 
 ple is made among them. The fame might alfo be faid of injuftice; it 
 is well known ihai commonly officers do not thrive but the foldiers pay 
 for it. 1 fay nothing of unjuff wars, nor of the cruelty and inhumanity 
 which ofren attend that kind of life, becaufe 1 will not enlarge upon this 
 fuhitft. ]^ut it is moft certain, and every confidering perfon will own, 
 that after the rate that military men live almofl; every where ; war is the 
 fchool of vice, and.that the prodigious number of thofe, who follow that 
 employment, is one of the principal caufes of corropiion and debauchery. 
 
 Commerce is one of the mofl lawful and necefi'ary profeffions of life. 
 Not only fociety, but religion it felf may reap great advantages from it. 
 But yet this calling has its dangers and temptations, and it is exercifed 
 by many in a way which is contrary to good conlcicnce. As the only 
 end of traffick is gain, and as the opportunities of getting by unlawful 
 methods, whi<;h may be padifcd with impunity, offer iheralelves every 
 
 da; ; 
 
Cause IX. Corruption of Chrijlians. 20^ 
 
 day; fo it is evident, that if a merchant has not a ftilil and well-in- 
 formed -confcience, and virtue enough to retill: the perpetual temptations 
 to which his calling expofes him. he will forfeit his innocence, and vio- 
 late every minute the rules of juftice and equity, of charity, truth and 
 honedy. 
 
 There are few callings more innocent and more fuitable to the order 
 which God did eftablilh at firit, than the employments of thofe who exer- 
 cife mechanick trades, and get their livelihood by bodily labour. And 
 yet this kind of life proves ro a great many an occafion to vice, becaufc 
 they do not arm themfelves againlt the temptations and fins which are 
 ordinary in thofe callings. It is almofl the general charafter of this or- 
 der of men, to mind nothing but the world, to labour only for their bo- 
 dies, and to do nothing for their fouls. Hence it is, that they are igno- 
 rant, that they know their religion very little, that they are grofs, fenfual, 
 given to intemperance, and feveral other excefTcs. They are apt befidcs, 
 to be unjufi: and falfe. They make no confcience of doing their work 
 ill, of lying, and detaining what is not theirs. There is a thoufand 
 petty frauds and little knavifh tricks, ufed in every trade, which are 
 thought innocent and lawful ways of gain. Now it is plain, that all this 
 does not contribute a iitt'e towards conuption. 
 
 What I have faid of the employments of life, may be applied to the 
 different dates men are in, with relation to age, condition, and their way 
 of living. All thefe are fo many occafions and circumilances, which may 
 divert them from their duty. 
 
 Thus youth has its particular temptations. Young people are vain, 
 prefumptuous, fenfual, given to pleafure, violent and bold in their paf- 
 fions. They are likewile imprudent and fickle, becaufe they \vant know- 
 ledge and experience. Being thus difpofed at that age, they will aimoffc 
 infallibly, unlefs prevented by a good education, corrupt themfelves, and 
 contract ill habits, which will Hick by them, as long as they live. Daily 
 experience (hews us, that youth ill fpent is the fource of the corruption 
 of a great many for the red of their whole life. 
 
 Old people are commonly covetous, morofe, fufplcious, wedded to the 
 opinions they have once embraced, and moll deeply engaged in their vi- 
 cious cuftoms. Their pafiions are not fo boifterous, but they are more 
 lading and harder to be cured, than thofe of young people. And from 
 this we may judge, that if reafon and religion do not correct thofe faults 
 of old people; that age, which ought chieHy to be employed in prepar- 
 ing for death, will prove an obdacle to piecy and falvation. 
 
 The rich, at St. PW obferves *, are proud and high-minded ; iliey are 
 apt befidcs to be flochful, they love to fatisfie their pafiions, are full of 
 lelf love, minding themfelves in every thing, and being little affcfted 
 with the miferies of others. So that riches may eafily fpoil thole who 
 pofTcfs them, and do affually fpoil many. 
 
 The poor are almofl all of thep vicious, becaufe they are ignorant, 
 forfaken from their infancy, and grown up in want and idlenels, and 
 among bad company. They have little religion, they will Kve without 
 working, they arc given to ftealing and diPaonefiy. Envy fills their 
 
 hearts, 
 
 * Tim. vi. i7» 
 
ao6 Caufes of the prcfent Part I, 
 
 hearts, and they only keep within the bounds of duty, when they can do 
 - no mifchief. 
 
 Thofe who live un-confincd and much in the world, have for the 
 'mofl: p<nt little of a Chriflian character. They lie open to abundance 
 of temptations, and whnt is moft dangerous in that kind of life, is, that 
 a man has no fooncr embraced it, but he thinks it honourable, lawful 
 and neceflary ; he hearkens no longer to the rules of religion, he is 
 afhamed of them, and governs himfelf only by the maxims of the world. 
 Others lead a retired life, they avoid great companies, and they feldom 
 appear in publick. That flate may have its advantages, but it has its 
 dangers too. Thofe who live thus retired, are apt to think themfelves 
 much better than other men, btcaufe their condu<5l feems regular and 
 free from fcandal ; and this infpires them with a fecret pride, a great 
 opinion of themfelves, an auftere and imperious humour, which makes 
 them apt to fpeak ill and to judge rafhly of other people, and this diivea 
 charity, gentlenefs, and humilicy out of their hearts. 
 
 I think I have faid enough to fhew, that men's various kinds of life, 
 have a general influence upon the irregularities of their deportment. 
 But to make this truth yet more evident, 1 fliall add two reflecftions to all 
 that has been faid. 
 
 The firfl: is, that of all the temptations which are apt to feduce men, 
 none are more dangerous than thofe, which are, i. Neceflary and una- 
 voidable. 2. Ordmary and frequent. 3. Flidden and imperceptible. 
 Now the temptations arifing from men's particular callings have thefe 
 three characters, i. They are necefl'ary and unavoidable, we may with- 
 ftand them,'but we cannot avoid altogether being expofed to them. 2. 
 They are frequent and conflant, thofe employments in which the greateft 
 part of our lives is fpent, ofl^ering them to us perpetually. 3. They are 
 hidden and imperceptible; for befldes that men refl^ff little upon what is 
 ordinary and happens every day, thofe temptations are varniflied with 
 the fpecious pretences of example and cuflom, and even of the lawful- 
 nefs of the calling and of ncceflity. Thus a trades-man, is necefl[;irily 
 expofed to the danger of wronging his neighbour, and of tranfgrefljng 
 the rules of juftice, equity or fincerity : the opportunity of doing this 
 returns every "minute, and as often as he buys or fells; this temptation is 
 imperceptible, and except he has a nicencfs of confcience, he will not be 
 fenflble of it, by reafon that his profeflion is innocent, that he is allowed 
 to get, and that mofl: of the unlawful ways of gain are authorized by 
 cuftom. 
 
 2. The fecond reflc(5lion is, that the greateft and the moft mluperable 
 obflaclcs to piety, ptoceed, for the mofl: part, from a man's calling. It 
 is that which obflrufts more than any thing elfc, theeff.dt of the gofpel, 
 and men's converflon. We preach, we exhort to repentance. But to 
 whom do we fpeak? We fpeak to men engaged in profeflions, which, 
 confidering how they behave themfelves in them, divert them from piety, 
 and furnifli them with a thoafand opportunities of finning. We fpeak 
 to people who have chofen aheady the courfe of their whole hfe ; who 
 relolved to continue in the fl:ate they are in, and to alter nothing in it; 
 and who have formed to themfelves, that fcheme of employments, which 
 
 they 
 
Cause IX. Corruption of Chr'iflianu 20/ 
 
 they intend to follow at any rate. We preach to people who are no 
 fooner out of the church, but they meet at home and in their ordinary 
 bufinefs, v/ith perpetual hindrances to holinefs, and with temptations, 
 which it is certain they will not withftand. Such hearers may be preached 
 to long enough, before they reap any fruit from what they hear. Ser- 
 mons are piefently gone ; but the temptations arifing from the profeffions 
 which men chufe, are continual, and lait as long as their lives. They 
 accompany a man everywhere, he is not jealous of them, he feeks them, 
 he gives up hinnfelf to them, and he fancies he may lawfully do fo. This 
 is the vifible occafion of the gofpel's having fo little efficacy upon men's 
 minds. 
 
 I (hall conclude this chapter with two remarks which may ferve for a 
 remedy againll this fource of corruption, i. Every one ought to examine 
 the ilate and kind of life he is in; that if this ftate has fomething in it that 
 is evil or contrary to the duty of a Chriftian, he muft alter^and correal it. 
 If the profeflion is bad in it felf, nothing elfe can be done, but to quit 
 it. If it is lawful, we muff tnke care not to render it dangerous or fin- 
 ful, either by neglefcing the duties to which it obliges us, or by not 
 avoiding the fnares and temptations that attend it, or by making it aa 
 occafion and pretence, to faiisfieour inordinate afPeftlons. I confers we may 
 mest here with difficulties. It is hard for a man to leave off a profeffion, 
 to go out of his ordinary road of life, and to renounce fome engagements 
 when they are once formed. And yet this ought and may be done, if 
 thofe engagements are not lawful. It is better we fhould offer fome 
 violence to our felvcs, by breaking them off, or by correcting what is 
 amifs in them, than to run our feives into infinite miferies. But the befl 
 way is to obviate the evil in its beginning. 
 
 Therefore, I fay, idly. That fines people life to refolve upon a profef- 
 fion while they are young; that choice requires a great deal of prudencQ 
 and caution; for no lefs than temporal and eternal happinefs or mifery 
 depends upon it. But it is a fad thing to lee, how raffijy and inconfide- 
 rately this matter is gone about, Intereff, chance, paffion, the humour 
 of parents or of joung people, are the things which determine fo im- 
 portant a choice. It is not much conlidered whether a calling is lawful, 
 or proper for him that embraces it; little or no care is taken to form the 
 inclinations of young perfons ; they are given up to their own condud, 
 and to all the temptations of that profeffion to which they are deflined. 
 And thus we need no longer wonder, why employments are ill difcharg- 
 ed, why mofl people lofe their innocence in them, and why there is a ge- 
 neral corruption to be obferved, in all (fates and conditions. This is the 
 ordinary efFe(ft and confequence of men's particular callings. 
 
 A TREAf 
 
TREATISE 
 
 CONCERNING THE 
 
 CAUSES 
 
 OF THE 
 
 PRESENT CORRUPTION 
 
 OF 
 
 CHRISTIANS, 
 
 AND THE REMEDIES THEREOF, 
 
 PREFACE. 
 
 ALTHOUGH it cannot be contefted, but that the Corruption of 
 Chriltians proceeds from thole Caufes, which have been obferved 
 in the Fii ft Part of this Work ; yet thofe Caufes are not the only 
 fprings from which Corruption llows : there arc others bcfides, which 
 we arc to difcovcr now, and which dcferve our moil ferious atten- 
 tion. 
 
 Hitherto we have found the Caufes of Corruption, in the ill difpofi- 
 tion of Chriftians. But thofe which will be the fubjefl matter of 
 this Second Part, are of another nature. They are more general and 
 of a greater influence, and they may be looked upon as the occafions of 
 
 the 
 
Cause I. Catips of the prcfent Corritptkn, &c. 26^ 
 
 the others. For if it be aflced, Why men are ignorant, full of preju- 
 dices, pollcfTed with flilfe maxims, or negligence in the concerns of their 
 falvation ; we may eafily fee that this proceeds chiefly, from the want of 
 Order and Difciplinc, from the dcfe-lls of Paftors and Magidratcs, from 
 Education, and from thofe other Cauie?, wh.ich I dcfign to enquire in- 
 to, at prefent. Things are upon fuch a foot among Chriflians in rela- 
 tion to thefe heads, that it is almoft impofliblc but that the Corruption 
 of men mud: be very great ; and we hiuil not hope to ftem the tide of 
 it, unlefs we remove thofe publick, and general Caufes of Corruption^ 
 
 In the next place thcfe Caufes are lefs known, and Icfs obferved than 
 the others. I cannot tell whether ic is becaufe they are not thought of, 
 or becaufe no remedy is hoped for; but men do not appear very folici- 
 tous to remove them, nor ^o they feem to know^^ them. Great endeavours 
 are ufed in Books and pulpits, to inftru6l men and to bring them to a 
 more Chriiiian life: matters of religion and morality are carefully ex- 
 plained, but this docs not heal the general diforders. The main Caufes 
 of remifnefs do ftill fubfift, and hinder the effe6ls of inftrudtions and ex- 
 hortations. It were therefore to be wiihed, that thofe who are concern- 
 ed for the reftoring of Chriftianity, had larger views, and did more di- 
 ligently labour to take away the general Caufes of Corruption. 
 
 Indeed it feems more difficult to remedy thefe 1 am now to mention, 
 than the firft General Abufes are hardly reformed, efpecially when they 
 are confirmed by a long cuftom j and to attempt it may be thought a 
 fruitlefs labour. But all this ouo;Lt not to difcourage us. Truths fo 
 ipiportant as thefe are, ought not to be fupprefled ; they may produce 
 their fruit in their feafon, it is Aill a great matter to have fet them in the 
 bell light we can : and this is v/hat I Ihall endeavour to do at prefent. 
 
 — "S 'jiff^r ^W-T.JW-^^P»Mt»i 
 
 PART II. 
 
 C A U S E I. 
 
 The prefetit State of the Churchy and of Religion hi general. 
 
 iIETY is always neceflary, and the pracSlice of it is never im- 
 poffible, to thoie who are well inclined. But yet we muft con- 
 fefs, that the various circumftances of time, place, and of the 
 ftate of religion, contribute much to the progrefs of piety or of cor- 
 ruption in the world. There are fome happy circumftances, and fome- 
 times very favourable to piety^ as on the other hand there are unhappy 
 Vol. VI. O eireum-- 
 
210 Caufes of the prefent ' Part II. 
 
 circumftances and limes in which it is like a ftranger upon earth, the 
 means to promote it being then neither fo effectual nor fo frequent. The 
 (Iclign of this work, obliges me to conlider, what may be thought in 
 this refpe£l of the time v/c live in, and whether this Corruption which 
 diftionours Chriftianity, does not proceed from the unhappinefs of the 
 times, and from the prefent (late of the Church and religion. 
 
 But we cannot fucceed in this enquiry, nor pafs a found judgment 
 upon the prefent ftate of religion, without running back to its firlt ori- 
 gin and nature, and without taking a view of thofe ages which are elapf- 
 ed, fince its firll cllablifhment. The knowledge of the fcripture and 
 of hiitory are here of great ufe. The fcripture informs us what the 
 Itate of religion fiiould be, and hiftory {hews us the different dates thro' 
 which it has palled. When we examine religion by thefe two rules, we 
 perceive that it neither has been, nor will be, always in the ftate it is 
 now in. 
 
 It is fit in the firft place to fcek the true notion of the Chriftiaa 
 Church and religion in fcripture. There it is that < hriilianity ftill. fub- 
 fifts in all its beauty, for neither the ages which are paft, nor the changes 
 which have happen'd, have been able to tarnifh in the leafl:, the^right- 
 nefs of thofe native and lively colours, in which our Saviour's religion 
 is fet forth in holy writings. We may take notice of four princip-il cha- 
 radters in the idea which the fcripture gives us of the Chrillian Church 
 and religion ; and thefc are, truth, holinefs, union and order. 
 
 1. The Rrit and the chief characU-r of this Church and religion, is 
 the knowledge and the profeflion of the truth; this is what diftinguifnes 
 Chriitianity from faife religions. The Church is the Church of Chrift 
 no longer, than while flie retains the purity of faith and of evangelical 
 dotStrinc. Jt would be neeulefs to prove this. 
 
 2. The facred writers reprefent the Church as a focicty altogether 
 holy. They name her * The fpoufe of Chrijl, a glorioia fvouje^ having nei- 
 ther Jpot nor wrinkle nor any fuch things but he'mg holy and without blcrniJJj. 
 
 ' They call her f The houfe of the living God^y a holy nation^ and the affhnbly 
 of the firjl born which ore ivritten in heaven. 'I'hey give to Chriltians, 
 the glorious titles of kings, friejis^ faint i^ ele^y children of Ggd^ and new 
 men \ they fpeak of them, as a people feparated from the world and its 
 vices, dedicated to (jod and good works, and living in the practice of 
 piety, temperar.ce, juitice, charity, and all other virtues. 
 
 3. Union and Love is the third chaiacter of the ChLTch and of the 
 true Difciples of Ciuiit. Th.e fcripture docs not fpeak to us of many 
 Churches but of one, of which all the faithful are members, in what 
 place foever they may be. St. Paul fays tliat there is but oru faith ^ one 
 baptijm^ and one God; the Apoltles enjoyn above all things, Linion and 
 Charity, and they give many precepts to maintain thefc, and to make 
 them flourifli among Chriltians. 
 
 4. As Holinefs and Union cannot be preferved, where there is no or- 
 der; fo the Church was to be a well regulated fociety in which every 
 thing might be done in a convenient and orderly manner. And in fact, 
 there are in the facred -writings many laws to this purpofe. We find 
 there fcveral regulations, concerning the way in which the Church 
 
 Eph. V. 27. Pet. ii, -j- Hcb. xii. 
 
 ought 
 
Cause I. Corruption of Chri/lians, 2it 
 
 ought to be governed, and concerning the calling of Blrtiops and paftors, 
 and the principal funcliion'? of their office. The fcripture does befides 
 appoint the exercife of difcipline, the jnanner of proceeding in relation 
 to fcandalous finners, and the adminiftration of publick alms. It pre- 
 fcribes the chief a6ls of religion and divine worfnip, prayers, fafting, fa- 
 craments, preaching, and fome other heads. All thefe laws are de- 
 figned to eftablifh order and piety in the Church, and to baniih con* 
 fufion and fcandals out of iJ:. And this order cannot be a thing indiffe- 
 rent, fince the Apoftles have given us laws about it. 
 
 It is not difficult to {hew that moll Chriftian focieties are hardly to be 
 known by thefe marks. But before we come to that, it is neceffary to 
 obferve the diiferent rtates through which the Church has pafled from hef 
 infancy to this time. 
 
 II. If we confider the Church in her infancy, we muft acknowledge, 
 that the firft ages pf Chriftianity were very pure, in compariibn of the 
 following. But yet we muft take heed, when we fpeak of the purity of 
 the primitive Church, that we do not form to ourfelves too advantao-e- 
 ous an idea of it, as if Chriftianity had been then in its utmoft purity 
 and perfection. The Church in her beginnings aid confift of Jews and 
 Heathens. Thefe men embracing Chriftianity, did not fo entirely ftrip 
 themfelves of their prejudices and cuftoms, but that they brought with 
 them into the Church fome of the notions of Judaifm, and even of 
 Gentilifm. It is well known that this was the firft occafion of thofe 
 iicrefics which did ftain the purity of the Chriftian doctrines, and mo- 
 rals, and the caufe of feveral diforders, which happened in the very 
 times of the Apoftles. Befides, the Apoftles and the lirft minifters of 
 the (. hriftian religion, were not able, by reafon of the perfecution and 
 of the obftacles they met with, to regulate all things as they would have 
 done, if the Church had been in peace. We need not therefore wo.o- 
 der if we find iriiperfe^^ions and defeats apparent enough, in tne ftate of 
 tlie primitive Church. And it is of fome importance, to obferve this, 
 not only that we may have true apprehenfions concerning this matter, 
 but that we may behdes obviate an unhappy confequcnce, which might 
 be drawn in favour of the prefent corruption, from what has been known 
 in the firft ages of Chriftianity. No doubt but there were diforders and 
 fcandals at that time ; but we are to remember, that the Church v/as 
 then made up of men, who for the moft part were born, and had lived 
 in Paganifm, and whofc life had been fpent in the thickeft darknefs of 
 ignorance and vice. 
 
 Yet for all that the Church was then more holy and pure than fhe has 
 been fincc, or is at this day in moft places. This is matter of fa£l which? 
 cannot reafonably be contefted ; for belides that it maybe verifiea, from 
 the tcftimony which the facred, and fome of the heathen authors bear 
 to the inuocency of the primitive Chriftian?, and that it is probable, that 
 men were kept in awe while the Apoilles were alive in the time of mi- 
 racles, befidcs all this I fay, there are two conliderations which prove^ 
 that corruption could not be then fo great or fo general, as it is 
 nov.'. 
 
 Thefe confiderations are founded upon twoundeniable fi lits, i. That the 
 CKurvvh was then perfecuted. And 2. 1 hat difcipline was then exer- 
 
 O 2 eifed 
 
212 Caiifcs of the prcfcnt Part II. 
 
 cifcd in it. Thefe were two powerful means to remove vices and fcan- 
 dals from the Church. Wc may eaiily imagine, that men who loved 
 the world and their lins, would no^ have embraced Chriftianity at a time, 
 when wkofoever became a Chriftian, did by that very thing expofe him- 
 fclf to perfecution, torments and death. Thi« did fright away the great- 
 eft numbers of wicked and impious perfcns. But if any of thefe cntred/ 
 into the Church, difcipline for ihe moft part drove them out, when they 
 made themfelves notorious by a fcancahnis life. It is cafiy to judge, that 
 in fuch circumilances thtre was more pieiyat that time, than we oblerve 
 now in the Church. The firft Chriftians were Cncere in their profef- 
 fion. Being inltrudicd by the Apofiles, and apoftolical men, they 
 placed the Chriftian religion chiefly in a good life, to which they did fo- 
 lemnly engage themfelves by baptiim. 'Fhcy were united ;yiiong them- 
 felves ; they govcrr.ed thcndclves in matters of order and difcipline by 
 the prtfcripts or the ApoiUes, as much as the perfecution gave them 
 leave ; and they did with courage lay down their lives for the truth. Such 
 was the Chriilianity of the firlt ages. 
 
 But the Church did not continue long in that llate before this zeal of 
 thofe primitive ChrijIicUis began to cool. On the one hand perfecution 
 tcas'd, and on the other, the anciei^t difcipline was flackned. Thefe 
 two fences being pluckt up, and the emperors turning Chriflians, the 
 corruption of the wf;rld broke in upon the Church. Divers abufes 
 crept into dc£lrine, difcipline, worfhip and manners, till the Church fell 
 at laft, into iuch a difmal darknels of ignorance, fuperftition and vice, 
 that Chriftianity feem'd almoft quite exti'.id and dcftroyed. All thofe 
 who had any true fenfe of religion, did lament thi=; ; they complained 
 openly of it, and they longed for a good reformation. This was the 
 Jlate which the Church and Religion were in, for fome centuries. 
 
 It did not pleafe God that thofe times of ignorance fliould laft for 
 ever; that darknefs began to be difpcrs'd in the laft century. Then it 
 was that learning and languages revived, and that the holy Scripture, 
 which had been for a great while, a book unknov/n to the people, was 
 refcu'd out of that obfcurity, in which the barbarifrn of former ages had 
 buried it. iVlen did perceive that divers errors had been introduced into 
 religion ; they diicovered feveral abufes, they went about to redrefs them, 
 and they fuccceded fo far, that in. this refpect, Chriftianity was reftored 
 to its purity. But that great work could not be iinilhcd ; ip that at this 
 day the Chnrch and reli^ioji, are not yet brought to that ftate of per- 
 fection which they might be in. 
 
 III. P'or to come 'now to the prefent ftate of religion, it is certain, 
 Firft, that many Chriftian Churches are flill very near in the fame dark- 
 ncfs, men were in lome ages ago. I fliall fay nothing of the hnking of 
 Chriftianity in ylj'ia and ////Ay; ; there is m.ore knowledge in Europe ; bi^t 
 ytt in many places we may obferve almoft all thofe diforders, which pre- 
 vailed in the times of the groftcft ignorance. Nay, our age is more 
 unhappy than the precedent, in that thofe abufes have been confirmed 
 and authorized by laws, and are now. fupported by force. How many 
 countries and Churches are there, where the people know almoft no- 
 thing of the GofpcJ, where religion is reduced to childifh and fuperfti- 
 tious devotions and practices, where the mgft ridiculous things arc be- 
 lieved. 
 
Cause I. Corruption of Chriji'ians, 213 
 
 •lievcd, and the mofl: fhameful errors received; wHere the loofenefs of 
 manners may almoft be parallel'd with Heathenifni, where the moft ex- 
 ecrable crimes are committed ? In a wbrd, where the ignorance both 
 of the people and clergy are general, excepting only fome few under- 
 Hanain-'- men who are fenuble of thefe diforders, but are reftrain'd by 
 fear from difcovering their fciitiments. From thofe places Corruptioa 
 fpreads to others, and it would not be difficult to Paew by feveral inftances 
 that the caufc 'of impiety, ignorance and vice, is to be found in thofe 
 places which fliould be the fountains of piety and religion. 
 
 What I have now faid, is not to be applied to all Churches; for fome 
 there are where religion Is not (o corrupted, and where a purer ChrifH- 
 anity is profeiled. But yet let us enquire in the fecond place, whether 
 
 -there are any Cririftian iocieties, where nothing is wanting or to be de- 
 fired in the itate of the Church and religion, and where it would not be 
 
 .neceffary to mak:e fome alterations and cbnllitution';, in order to come 
 nearer to perfeciion ? This deferves to be examined with care, and 
 without prepofleffion. We ought here today afide the fpirit of a party, 
 and ingenuoudy to acknowledge defefts where they are. For elfe if 
 every one is wedded to the fociety of which he is a member, notliing 
 can ever be remedied. For fuppofing that there are defects, what re- 
 medy can be ufed, if we are all polfelled with this prejudice, That all is 
 perfecl in our fociety? Is not this the way to canonize abufes, and to 
 prevent the I'eftoring of order ? 
 
 And firft, we ought not to wonder, if there fhould (ti'l be iniperfec- 
 tions in the pureft focieties. It would be a kind of miracle, if there were 
 none remaining. God does not always thin'< fit to finifh his work all 
 at once ; unlefs he had made ufe of infpired men, fuch as the Prophets 
 or the Apoftles were. It was impoffible fo to attain perfedion, and to 
 
 ■provide for every thing at firli dalh, that nothing more Jhould be defired. 
 Befides, circumftances are fo much altered that it feems necefTary, to 
 change feveral things that were left in the lait age. It is further to be 
 confidered, that tho' Chriitians did long for a good reformation, yet 
 great difficulties were to be overcome to bring it about. Men's minds 
 were not much enlighten'd, they were juft creeping out of darknefs, and 
 
 ^ a long cuftom had almoft obliterated the true ideas of religion. Almoft 
 all thofe who were, in civil or ecclefiaftical authority, did obfiinately de- 
 fend the abufes which all good men thought it necelfary to redrefs. Ex- 
 tream fcverity was ufed towards thofe who defired this reformation of 
 the Church, All this did terrify a great many well-meaning perfons, 
 and was the caufe, that in feveral places, thofe who had courage enough 
 to condemn the abufes openly, were not able for want of means, to do 
 all that the interePc of religion required. They were fain in thofe places 
 to yield fomething to the iniquity of the times, and to fettle things as 
 well as they could till a more favourable opportunity. Some Churches 
 came nearer to perfection than others. But hov/foever, if we would 
 pafs a right judgment upon the prefent ftate of the Church and religion, 
 we ought to examine the thing in it felf, and without partiality. Upon 
 this I Ihall offer here fome general confiderations, and refer to the fol- 
 lowing chapter fome heads, which will require an exaft and particular 
 difcuflion. I will firft refume the four charaders, which the Scripture 
 
 O 3 gives 
 
a!:^ Caufes of the prefect Part II. 
 
 gives us of the ChriiHan Church and religion ; which are. Truth, Holi- 
 jiefs, Union and Order. 
 
 1. All Chriftian focietics boaH: that they profefs the Truth ; and that 
 very thing is enough to Ihew that many of them are in error, fmce they 
 do not agree among themfelves about the articles to be believed. 1 wiH 
 not enlarge on this head, becaufe it would lead me into many piuticn- 
 lars, and in fome refpedt, into controverfy. I fhall only fay, that if u*e 
 did judge of what is to be believed in religion, by that which ought to 
 be the principle and rule of faith among Chriftians, I mean, the holy 
 Scripture, we would foon perceive on which fide the truth lies. We 
 jright oblVrve in that fociety which vaunts it felf to be the pureft of all 
 and even which pretends to be infallible, and the only true Church ex- 
 clufive of all other, abfurd tenets and monftrous doctrines, equally re- 
 pugnant to Scripture and reafon, and we fhould be convinced, that the 
 cloLhine of th:ie Churches which did f^-parate from that fociety, is much 
 more conPnant to the Gofpel. 
 
 2. We muft have a very mean notion of Chriftianity, if we can be- 
 Jieve that Holinefs, which is the fecond char.^dler of the Church, is to 
 be found among Chriftians at this time. The complaint of the laft 
 ages was, Ti>at religion wanted to be reformed in doctrine, worfhip, dif- 
 cipbne an(* nv.nneiS. It was reformed in part by the rcjedting of thofe 
 errors and i.buics, which were crept into doctrine, worfnip and difci- 
 pline; but the reformation of manners is ilili behind. The people have 
 not as yet been rcform.ed in this regard, except perhaps in thofe times 
 and places where ihey have been perfecuted. As for the reft, they have 
 Icarce changed any thing bef;des their belief and worfhip; this alone 
 proves that the ftate of the Church is yet imperfe£l. Holinefs is the 
 fcope of religion, it is the chief charadfter of Chriftianity ; fo that 
 where holinefs and purity of manners is not, religion mufl: be very de- 
 fective. 
 
 III. Union, Peace and Charity, as was faid before, are one of the ef- 
 fential marks of the Bifciples and Church of Chrift. But where is this 
 • tharader tc be found ? The Church at this day is rent into factions 
 and parties. We cannot lay, that there is but one Churchy we muii 
 fay, that there are many religions and Churches. Chriftian;- divide not 
 only upon lawf..] grounds, v\hich make fcparation necef'arv, but about 
 things of fmall confcquencc. Upon tl-,e It ait diveriity of opinions, they 
 p'ronounce anathema againll one another, form different feds and com- 
 munions. Even thoie Churches which m.ight have a common belief 
 and intcrell are not united. \ hofe men who by their office fhould be 
 the minifiers of peace, are but too often tie firebrands of divifion. I 
 dtfirc no other proof of this, but th;)t zeal which moft divines e.xprefs 
 about the dilputcs of religion, and that h'ttle difpofition which is f<iund 
 among them, to facritice fome opinions, or expreifions, to the peace of 
 the Church. 
 
 I do not condemn all difputes without diflinction, for fome are necef- 
 far.y. The Apoftles connnand the rulers of the Church, to eftablifh 
 w^ith care, pure doctrine, and to confute thofe who endeavour to corrupt 
 it. They did thcmfclvcs on many occafions difpute againfl falfe teachers. 
 'ip defert the truth when attaciced, were to make but little account of 
 J it; 
 
Cause I. Corruption of ChrijVians. 1\^ 
 
 it: this would be a betraying the intercft of piety, fmce piety is always 
 founded upon truth. Difputes become neceflliry, when ellential truths 
 are to be defended. Neither would I reduce all profitable or lawful dif- 
 putes, to thofe only which concern fundamentals. There are errors, 
 which tho' not mortal, yet are dangerous, and fo it is needful to oppofe 
 them: and there are truths, which tho' not fundamental, are yet of great 
 ufc in religion, and may ferve to confirm the principles of Chriftianity. 
 It is fit that fuch truths fhould be difcufled, provided this be done with 
 moderation and honefty. 
 
 I only blame ufelefs difputes, or thofc, which tho' they may have their 
 ufe, yet are accompanied with thofe pafTions and diforders, which blind 
 zeal infpires. Such controverfies which are but too common, are ex- 
 treamly fatal to religion. We are not able to exprefs what mifchiefs 
 they occafion in the Church, and how prejudicial they are to the progrefs 
 of Chriftianity in general, and of piety in particular. It may feem at 
 firit, that bccaufe the people do not take cognizance of thefe contefls, 
 they (hould prove hurtful only to thofe learned men by v/hom alone 
 they are managed; but yet the whole Church feels the ill efFet^ls of 
 them. 
 
 1. By reafon of thcfe difputes, the people are deftitute of edification, 
 or at leaft they do not receive ail the edification v/hich is neceffary. 
 Church-men being only full of thefe, ftudy and meditate upon nothing 
 elfe ; in their fermons they fpeak only of thefe matters, which take them 
 up, and which feem capital to them. They have neither leifure nor in- 
 .dination to mind things of another nature, and to fet about the reform- 
 ing the manners of Chriftians; or they do it but faintly and carelefly. 
 Whilft a minifter is very bufy in his ftudy or pulpit, about confuting an 
 adverfary whom he never faw, or an error which is unknown to his 
 whole flock, his flieep are loft, his hearers remain pofteft with mortal 
 errors concerning morality, and ingaged in the moft vicious habits. 
 This is the fruit of moft difputes, they occafion the ruin, rather than the 
 edification of the hearers. 
 
 2. Difputes keep up among Chriftians falfe zeal, hypocrifyand licen- 
 tioufnefs. The people learn by the example of their teachers, to place 
 their zeal, not in oppofing vice, but in underft"anding controverfy, in 
 adhering to certain opinions, and in bearing a ftrong hatred to thofe 
 who diiient from them. They judge that what makes the ordinary em- 
 ployment of divines, what they infift moft upon, what kindles their 
 zeal, and excites in them the moft violent paflions, muft needs be the 
 moft important thing in religion. 
 
 3. Sometimes the people take part in the quarrels of their teachers, 
 from v/hence proceed unavoidable animofities and divifions, which ex- 
 tinguifti love, and the fpirit of Chriftianity, and which create infijper- 
 able obftacles to the peace of the Church, and the re-union of Chriftians. 
 Of this we have but too many inftances. 
 
 4. Laftly, the little union which is in the Church, is one of the great 
 caufes of the fmall progrefs of Chriftianity. Chriftians inftead of mak- 
 ing their religion appear lovely and venerable, to Jeivs and Infidels, ex- 
 pofe it to their contempt. Inftead of endeavouring to propagate the 
 Chriftian faith, and to deftroy idolatry, they turn their own wea- 
 
 O 4 pons 
 
ji6 Caufes of the prefent P^RT II. 
 
 pons againft themfclves ; they mind nothing but the promoting the in- 
 tereft of their pecuUar fedls, and they negle6t that of Chriftianity in ge- 
 neral. On the other hand, unbeHevers, feeing that Chriftians are not 
 agreed among themfelves, take occafion from thence to queftion every 
 thing, and they judge that there can be nothing but uncertainty and ob- 
 fcurity in a religion, where there is nothing but controverfy and diffe- 
 rent opinions. 
 
 The want of Union is then, a moft confiderable imperfeclion in the 
 prefent ftate of the Church. It were to be wifhed, that fome remedy 
 jnight be applied to fo great an evil, and tl/at ihofe controverfies which 
 produce and cherifli it, might be turned out of doors. The v/ay to com- 
 pafs this, would be to endeavour in good earnefl-, the reforming of man- 
 ners, and the restoring of order. This great and noble deiign will no 
 fooner be purfued, but men will be afhamed of all thefe contentions, they 
 will look upon them as trifling amufementSj and find no relifh in thofe 
 difputes, which to fay the truth, do only employ fuch perfons as are con- 
 ceited wiih vain learning", and narrovv-fpirited men, who are not capa- 
 ble of larger and higher views. 
 
 IV. It we examine the prefent flatc of the Church with relation to 
 order, there we muft ingenuoufly coniefs, that great defecls are to be found, 
 Jn matters of order and difcipline, Chriftians ought to regulate them- 
 felves, firft by the laws which Chrift and his apoftles have fet them ; and 
 then by the examples of the primitive Church and of the pureft antiquity. 
 It being evident, that what has been practifed in the firfl ages of Chrif- 
 tianity, and docs befidcs agree with the rules and the fpirit of the Gofpel, 
 fhould have a great regard paid to it, by all Chriftians. Now it cannot 
 be denied, but that moft Churches have confiderably departed from that 
 ancient order. 
 . To prove this by fome inftances, it is certain in fadl, that the eccle- 
 liaflical order and government, which obtains in many places, is not fuch 
 as it ought to be. None can be ignorant of this, ^ut thofe who are alto- 
 gether unacquainted with antiquity, or who being full of prejudices find 
 what thcypleafe in Scripture, and Church-hiftory. Can it be faid, that 
 theeledlions of Bifhops or pallors, are Canonical, as they are managed in 
 many places, and that the pradlice and order, eftabliflied by the apoftles 
 and the primitive Chriftians, are obfcrved every where ? It is certain 
 likewife, that all Churches are not furniflied with a fufficient number of 
 perfons to perform divine-fervice, and to inftruct and edify the people. 
 When we look back upon the primitive Church, we find, that though it 
 was poor and perfecutcd, yet it had its bifiiops, its priefts, its catcchifts 
 and its widows. At this time we fee yet in feveral places, that one 
 fmgle town maintains a great number of Church-men, vi^ho indeed, for 
 the moft part, are very infignificant j but elfe where it is quite otherwife, 
 one fingle man does often perform all the ecclefiaftical funftions ; nay, 
 fometimes many churches have but one paftor. This difordcr as well 
 as many others, proceeds partly from the want of neceflary means and 
 funds, to fijpply the occafions of all Churches. Here it might be proper 
 to fpeakof the paftoral fundlions, and of the adminiftration of difcipline ; 
 but thcfe two heads being important, I refcrve what I hav? to fay about 
 thenn, for the two n?xt chapters, 
 
Cause I. Corruption of Chri/llam, 217 
 
 We ought here not to omit the want of union and correfpondcncc 
 among Church^js. If they hud more communion and intercourfe one 
 with another, great advantages would follow from thence. Right mea- 
 fures might be taken for the edification of the people, and for the re- 
 drcffing of abufes and fcandals ; that uniformity which is fo neceflary, 
 both in worlhip, and in Church-government, and difcipline, might be 
 eflabiifhed ; and that would contribute much to the honour and fafety of 
 religion in general. The Church would appear then like a well-ordered 
 fociety, and like one body, of which all the parts fhould maintain a rela- 
 tion to, and a ftricl: dependance upon one another. On the other hand, 
 it is a great unhappinefs, when Churches have little or no intercourle or 
 communication one with another, fo that everyone orders its matters and 
 cufloms, the form of its worfhip and government, within it felf. 
 
 Thus in many refpeils, it would be eafy to fhevv, that things are not 
 altogether regulated in the Church, as they ought to be, with relation to 
 order. Men are not fenfible of thefe defecTts, becaufe they are apt to judge 
 of religious matters, by the practice of the prefent time, and by the cuf- 
 toms of their refpedlive countries ; befides, that antiquity is bat little 
 known. And yet thefe defects contribute more than is commonly ima- 
 gined, to the decay of piety and zeal. The want of order in any fociety, 
 does moft certainly bring confufion and licentioufnefs into it. 
 
 V. The worfliip of God being the end and the efl'ence of religion, 
 we cannot but inquire whether all things are well regulated v/ith relation 
 to that. To fpcak here only of the public worfliip, it would be very 
 necelfary, that it fhould be performed every where in fuch a manner that 
 the people might underftand, the molt eflential parts of relif^ion and di- 
 vine worfhip, to be adoration, praife, and the invocation of God ; and 
 that the. difcharging of thefe duties is the end of public afiemblies. 
 I remark this particularly, becaufe in many places, devotion is placed only 
 in the hearing of fermons. Churches are properly nothing elfe but audi- 
 tories. People fancy that fermons are the chief thing they meet for, 
 and that preaching is the principal fundtion to be exercifed by minifters 
 in the Church. The prayers and the pfalms, are looked upon only as 
 preliminaries or circumitances to a fermon. This is a dangerous notion, 
 becaufe on the one hand it makes Chriftians negledt divine fervice, and 
 on the other it renders religion contemptible, when fermons are not fo 
 edifying as they fhould be, which happens but too often. And therefore 
 it would not perhaps be amifs, if as it is practifcd in feveral Churches, 
 divine fervice was diflinguiflied from fermons by fome circumftances 
 of times or perfons ; fo that it might be one thing to celebrate divine 
 fervice, and another, to hear fermons. 
 
 Several refle(9:ions might be offered here concerning the principal 
 things relating to public v/orfiiip, fuch as forms of prayers, liturgies, the 
 manner of praifing God, and facred hymns. It would be a queftion 
 worth the examining, whether we ought in Chriflian Churches, to ufe 
 only Pfalms and Canticles out of the Old Teftament, amono- which tho' 
 fome are moft edifying and full of excellent expreflions of piety; yet there 
 are many which relate altogether to fome particular paiTages of thofe 
 times j or if they fpeak of Chrift, it is only in a prophetical llyle, very 
 obfcure to the people. One would think that Chriftian hymns, which 
 
 fhould 
 
21 8 Catifes of the prefent Part II, 
 
 fhould be fung to the honour of God and Jefus Chrift, chiefly to celebrate 
 the wonders of our redemption, might be extraordinary ufeful, to nourifn 
 piety and to Itir up devotion, as well as more agreeable to that, which 
 the apoflles prefcribe, and v/hich the primitive Chriftians practifed in 
 their aflemblies. Would it not likewife be necefl'ary to agree about giv- 
 ing the holy Sacrament to uck and dying perfons ; and to reftore the 
 more frequent life of the eucharift, according to the pra£lice of the apo- 
 flles and of the primitive Church ? Failing being enjoined by our Sa- 
 viour, and eftablifhed by the example of the apoflles, and by the uni- 
 verfal pra£lice of tiie firft Chriftians, and of all the Churches in the world 
 for feveral ages ; there is reafon to v/onder that in fome places this duty 
 fhould be almoft out of date. For as to folemn falls, which are cele- 
 brated from time to time, and feldom enough ; thofe are not properly the 
 fails of which the Gofpel fpeaks, and which wereobferved by the ancients: 
 they are acls of public humiliation, defigned for times of calamity, or of 
 extraordinary devotion, and the ufc of thefe ought not to be too frequent, 
 becaufe cuflom is apt to leiTen thgir eftedt. But I mean thofe fails which 
 are helps to devotion and holinefs, and means to mortify the body, and 
 to difpofe men to humiliation and repentance. 
 
 Uniformity in divine worfhip v/ould be another very neceilary efta- 
 blifhment. It would fliew the unity of faith, it would render religion 
 venerable, and prevent thofe diforders and confulions, which are inevi- 
 table, when rites and pradliccs quite diiTerent, nviy, fometimes contrary 
 to one another, are obferved in fev.^ral Churches. 
 
 Laftly, Care fliould be taken, that divine fervice might be performed 
 every where, in an orderly, grave and decent manner. The exterior of 
 religion, has a greater influence than we imagine, upon the eifence of it; 
 be fides that we have an exprefs law, * v/hich lays, That oil things Pould 
 le done dfcetitly ami in order. Indeed, pageantry and pomp, the great num- 
 ber of ceremonies, and whatever iiwours of fuperilition*, ought to be 
 avoided, as well as every thing which is contrary to the eli'ence of cvxin- 
 gelical woriliip ; and it were better to fall into an excefs of fimplicity, 
 than to clog religion with too many ceremonies. But yet under pretence 
 of iimplicity, we are not to run into confufion, and to neglccl the exter- 
 nals of religion and divine fervice. If we fliould examine by this rule 
 what is done in fome churches, with relation, for inilance, to the laws 
 and forms of publick aflemblies, to the celebration of divine worfliip and 
 the facraments, and to the perfons who receive the communion, and who 
 ofliciate ; we might find there feveral things to be reclified. And it v/ould 
 be very ufeful to take this into confideration, for the wantof gravity and 
 decency, and a dry and carclefs performing of publick worfliip, render 
 reli"-ion defpicablc, and make the people, who commonly judge of tilings 
 bv their outlides, to entertain a mean notion of divine iervice ; which 
 produces the contempt of religion, and by confequence ill manners. 
 
 VI. This contempt of religion is another fault, which ought not to be 
 pafl'ed over in filence. It has been always the general feni'e of mankind, 
 that religion is to be honoured and refpecled. The Heathen religions, 
 as falfe as they were, did attract the veneration of the people ; and the fame 
 may bi- feen at this day, among the feveral nations of infidels. Cer- 
 tainly 
 * I Cor, xiv. 40. 
 
Cause I. Corruption of Chr [fit mis. 219 
 
 tainly theo the Chriftian religion deferves all the veneration and fefpciSl, 
 which men are capable oi. But it mull: he confelled, that in many 
 places, it is fidling o\ late, into a very great outward mcanneis. Men 
 are accuftoming theiniclves, to look with indifttrence, with haughtincfs 
 and fcorn upon everv thing which has any rehitiun to the Church or to 
 reli<j;ion. This appt■ar^ erpecially in the contempt, which is exprefled 
 towards the Clergy. Tho' the Scripture reprcfcnts their office, as a 
 moft exceUent and honourable imployment j tho' ix enjoyns Chrifrians, 
 to * honour, love and reverence thole, who have the rule over them ; yet 
 the ecclefiadical order is generally but little honoured; and what is more 
 furprillng, it is moll deprciied and abai'ed, in thofe Churches which 
 otherwife profeCs a purer dotflrii^.e and worfhip, than other Chriftian io- 
 cietics. I do not fpealc of all Churches in general ; but whoever fees 
 what is praclifed in many places, would be apt to think, that it was a 
 part of the reformation ot the Church, to ftrip the Clergy of all eccle- 
 iiafiical authority, and of every thing that might render them venerable 
 to the people, and to fet them upon a low and contemptible foot. Their 
 character is become abjed, if not odious, and it becomes (o more and 
 more every day. That which makes it more defpicable, is the poverty 
 which many of them are forced to live in. 
 
 It is not difficult to find out the grounds of this contempt. " It may be 
 juftly charged upon the Clergy themfelves, their charatSter is become vile, 
 becaufe they expofe it ; but it does not follow that men have a rii;ht to 
 defpife them ; all that is to be done, is to endeavour the rechurning of 
 them. If under pretence of perfons being unv/orthy, or of fome abufe" 
 in offices, it was lav/ful to delpife the profeffions themfelves, would not 
 even magifirracy be often the vileft of all imployrnents ? May we not fay 
 alfo, That Church-men do not well maintain their charadler, becauie 
 they are defpifed ? An office which is flighted will never be well difchar'^-ed; 
 'it is feldom that great worth is to be found in a pod: which is little ho- 
 noured, or rather much defpifed. 
 
 The chief caufe of this contempt was the manner in which thino-s were 
 ordered in the laft Century. Perfecution, poverty and the oppofition of 
 the higher powers, were at hrfl great obifacles to the edablifiiing of good 
 order. Princes and great men did pollefs themfelves of the revenues and 
 authority of the Church. Nothing was left to Church-men, but the 
 care of making fermons, and of adminiflring the facraments. They were 
 turned' into bare preachers ; a character which for the mofl part is not 
 very fit to create refpect. 1 Uy nothmg here of the difcipline and go- 
 vernment of the Church, becaufe I am to fpeak of thefe more largely'by 
 and by. 
 
 This abafement of religion and of the miniflry, is a vifible caufe of 
 corruption. As foon as iacred things are difregarded, impiety muil 
 needs prevail ; efpeciaily if the miniflers of religion are delpifed, then re- 
 ligion can have no great force upon men's minds. The mailer cannot 
 be hoiioured, when his fervants are flighted. iVIen, who are without 
 authority, cannot keep the people in their duty. Whatfoever comes 
 from an abject perfon, who is neither beloved nor efleemed, can never 
 be received with fubmilfton. The contempt of paflors, draws of necef- 
 
 fity 
 * Heb. xiii. 17. I ThefT. v. 13. 
 
220 Caufes of the prefent " Part 11. 
 
 fity after it the contempt of divine fervice, of preaching, and of other 
 facred functions. 
 
 The poverty of Church-men, is not much lefs fatal to the Church, 
 than the immenfe and cxceffive riches v/hich did formerly corrupt the 
 Clergy. For befides, that in thofe times and places in which the Chri- 
 ftian religion is predi-minant, and profeiled by perfons of quality ; po- 
 verty makes the minillers of religion contemptible to the people, and 
 even to great men, it being certain that in thofe circumltances, it is 
 neceffary that minillers fliould live with fome credit; befidcs this I fay, 
 that poverty difablcs them from exercifmg hofpitality, from minding their 
 function as they ought, and from difcharging the duties of it with au- 
 thority and zeal : it forces them to have recourfe to fevcral mean or un- 
 lawful methods to fupply their neceffities, and thofe of their faniilies, and 
 to do many things which do not comport with their imployment. From 
 thence proceeds likewife the want of ;\ble mlniilers. A great many per- 
 fons who might have the neceffary talents, qualifications and means, to 
 be very ufeful in the Church, take a difguft at that profefTion, by the fear 
 of contempt or poverty. As long as things are in this ftate, religion 
 will be defpifed, and corruption will flill be in vogue. 
 
 It is not foeafyto remove this caufe of corruption as it is to detect it. 
 The re-eftablifliing of order, feems to be a thing extrearnly difficult. To 
 this end it v/ould berequifite, that Princes and Churchmen fhoukl a6l 
 in conjunction. But there are fev/ Chriftian princes who lay this to 
 heart, and divines have quite other things in their thoughts ; their great 
 bufmefs is to maintain what is eftabliihed, and to difpute with thofe who 
 find foult with it. On the other hand, knowledge or refolution is want- 
 jnor^ and there is not enough of honefty or greatnefs of foul, to confefs 
 the truth. Few writers have the courage to fpeak fo im.partially, as the 
 famous author of the hiftory of the reformation in England has done, in 
 the preface to his fecond volume. It is thought by many perfons, that all 
 would be ruined if the leaft alteration was made. Some of thofe defects 
 which have been me:^.tioned in this chapter, are now become inviolable 
 customs and laws. Every body fancies true and pure Chriitianity to be 
 that which obtains in his country, or in the fociety he lives in ; and it is 
 not fomuch as put to the queflion, whether or not fome things fhould be 
 altered. As long as Chriftians arc poffeffed with thefe prejudices, we 
 muft not expert to fee Chriftianity rcftored to an entire purity. 
 
 But yet it is to be hoped from the Grace of God, and the force of 
 truth, that Chriitians will open their eyes at lalt, and that divines will 
 <^row fenfible of the neceility of minding thefe things. The main point 
 here is to fliake off all prejudice, and to confider things in their nature 
 and original. Our Saviour has left us an excellent rule, when fpeakiag 
 of the abufes which had been fo long received among the Jews, in refe- 
 rence to marriage, he tells us, * That from the beginning it was not Jo. 
 This maxim is of great ufe, and a lover of truth and virtue, fhould al- 
 ways have it before his eyer. It were to be wifhed, that we {hould ftill 
 appeal to it, and that inftead of governing our felvcs by the cuftom of 
 the prefent time, we fhould run up to the ancient conftitution, and com- 
 pare what is done at this day, with that which has been, and ought to be 
 
 done. 
 * Matth. xix. 
 
Cause II. Corruption of Chrifitans, 221 
 
 done. Tills would be the true way to reform abufes, and to draw near 
 to perfection, and to bring things back into the natural and primitive 
 channel. 
 
 CAUSE II. 
 
 The ' zvafit of DifcipUne. 
 
 T is not my defign in this chapter to fpeak of Church difcipline 
 _ in general. 1 fhall only infift upon that part of it, the end of 
 which is to regulate the manners of Chriftians. And this is an important 
 matter. The want of difcipline is one of the greateft imperfections 
 which have been obferved in the prefent ftate of the Church, and one of 
 the mo(t evident and general cai'fes of the corruption of Chriftians. 
 But becaufc fome men h;ive pretended, that difcipline, fuch as 1 fuppofe 
 it in this chapter, was a humane and arbitrary inftitution, the obfervation 
 of which was not abfolutely necelfary, and might be dangerous ; I think 
 it proper to fay fomcthing here, concerning the original and the necefiity 
 of the difcipline of the Church. 
 
 I. It is certain in the firll: place, that all focieties and bodies have a 
 right to eftablifh an order to regulate themfelves by, and to provide for 
 their fecurity and prefervation. When feveral men or people, unite to 
 form a bodv, they have power to make laws and regulations, to which 
 all the members of that body may be tyed ; and to exclude thcfe from 
 their communion, who will not fubmit to them. But thefe laws ought 
 not to clafh with other laws already eftablifhed, nor with juft and ac- 
 knowledged rights. I thiniv, this power which is granted to the meaneft 
 of focieties, cannot be dented to the Church ; and this proves already 
 that the Church had a right to appoint a difcipline to which, all her 
 members fhould be fubjecl, provided, that difcipline did not on the one 
 hand prejudice public tranquillity, and the authority of the magiflrates ; 
 nor any ways contradicSl: on'the other hand, the laws of the Gofpel. 
 Now as difcipline is not liable to either of thefe inconveniences, but 
 does rather perfectly agree with the- welfare of civil fociety, and the fpiric 
 of the Chriftian t-rligion, as^/ill be proved hereafter; fo tlie eftablifliing 
 of it, feems to be equally lavvful and r.eceil.iry. 
 
 II. But further, difcipline is an order, which has God for its author. 
 We find the inftitution of it in holy Scripture, and in the laws of Chrilt, 
 and of his apoftles ; I fhall recite the chief of "thefe. 
 
 I. In St. Matthew's Gofpel, chap, xviii. 15, 16, 17. we read thefe 
 words, If thy brother fmll trcjpafs againft thee^ go and tell hhn of his fault 
 between thee and hiin alone ; ij he frail hear thee then hajl gained thy brother ; 
 hut if he will not hear thee, then tukt with thee one or tvjo inore^ that in the 
 inouth of two or three witneffcs eviry word may be ejiablifred. And if he flyall 
 negle6l to hear them^ tell it to the Church ; Viii if he negleti to hear the Churchy 
 Ut him he unto thee as ci Heathen man and a publican. For the right un- 
 2 derftanding 
 
222 Caiifes of the prcfetit PaRT II. 
 
 derllanding of thclc words, we niufl know that our Saviour Joes not ena6l 
 here a new law, and that an order like that which is here prefcribed, 
 ^as already obferved among the Jews. But here, as upon many occa- 
 fions, our Saviour did comply u'ith the cultom and pradlice of that na- 
 tion, becaufe he judged that thofe cufloms were good, and fit for his 
 •views and purpofes. Fhc firft Chrillians did the fame in matter of order 
 and government, they did form the Chriflian Church upon the model of 
 the Jewiih afTemblies, and upon the method which was there obferved. 
 
 This is the key of the place 1 have now quoted. Our Saviour ap- 
 proves the Jewiih prai^itice and enjoyns his diiciples to obferve the fame 
 order amonglt them. It cannot be doubted but that this was his meaning. 
 For he fpeaks to his difciples, and it appears by all the circumftances 
 of this pallitge, and by the fequel of his difcourfe, that he is giving here 
 a law, v/hicii concerns the Chriitian Church. It is true indeed, that 
 he properly fpeaks of private difference, but what he fays ought to be 
 applied to all thofe difordei;s, which may happen in the Church, and par- 
 ticularly to fcandals. And furely it is evident, that if we may pro- 
 ceed in the methods here enjoyned, when the cafe is only concerning 
 fome differences between private men, we have much more right to do 
 fo with relation to public fms, lince they are cafes which concern the 
 whole Chu:ch, and that dlreCtly, and which do yet more properly belong 
 to her co^nKance, than the quarrels of private men. The meaning of 
 Chriff is then, that there muff be an order in his Church for the remov- 
 ing of fcandals. .He luppofes that the church has a right to interpofe 
 upon thofe occalior.s, and he commands that thofe v/ho Ihall refufe to 
 bear the Church, be looked upon as if they were her members no longer, 
 and that connnunicatioii with them ihould be avoided : this is the import 
 of thefe wordii, Let him he unto thtc as a heathen man and publican. 
 
 2. The V. chapter of the firlt epililf to the Cor'mthlans^ ver. 2, 3, 4, 
 decides this matter. St. Paid having been informed, that there was a 
 man among the Corinthians^ who lived in inceff, he writes about it to 
 that Church ; and firit he reproves chem,yor not having cut off" from thtir 
 communion., the perfon who had connnitted jo infamous an a^iion. In the next 
 place he dots himfeif excommunicate that man, and deliver him up to 
 fatan. I know that pcrh.aps this power of deiiverir.g up to fatan belonged 
 only to the apofflcf, and it is likely, that tliis was one of thole extraor- 
 dinary punilhments, which they had a pov/er to inflict upon prophane and 
 rebellious perfons. But as for excommunication, it is the common and 
 ordinary right of the Church. This right, of- rather this duty of the 
 Church, is clearly afferied by the cenfuie which the Apoltlc addiellcs to 
 the Corinthians^ hecaufe they had not taken that incejiuous pcrjon from, 
 amaig theni^ and becaull- they had not obferved the order he had given 
 thc-m before, not to liirter fornicators ; * / ivrote unto you already not to com- 
 pany nvith fornicators. He repeats this ord.r in thefe words, which con- 
 tain an exprefs and general law againff all fcandalous fmners. f i ''^'/'ite it 
 unto you again., net to hep company j if any man that is called a brother^ be 
 a fornicatar^ or co-vetous., or an idolater, or a rai/cr, or a drunkard^ or an ex- 
 fortione7\ luilh fuch an one, no not to eat. This is pofitive : and what the 
 a^xjUle adds, JJo not ye judge them that are ivithin ? is a confirmation that 
 
 the 
 
 * Ver, 9. f Ver. 1 1 , 
 
Cause II. Corruption of Chrijilans. 223 
 
 the Church has a riy;ht to do fo, with relation to her members. Laftly 
 he concludes with thele words, "^ Therefore put away from among your j elves 
 that zvkkcd perfon ; for thus this verfe is to be rcndred, as the drift of the 
 whole chapter, of which this is the conckifion, fliews it evidently. I de- 
 fire the force of this proof may be confidered. It is not one fnigle paf- 
 fage which I here produce, it is a whole chapter, it is a thread of argu- 
 ments, and of exprcfs and reiterated injunctions. Sc, Paul defcribes 
 thole whom the Church ought not to fuiler in her bofom, he appoints 
 what is to be done in reference to theoi j v/hich is, that they ought to be 
 cut ofT from the body of Chriftians, ?^^d that their company is to be 
 avoided. There cannot be a clear and exprefs law, if this is not fo. 
 
 3. There are fomc other places which have no ambiguity in them, 
 2 Theff. iii. 6. JVe command you in the name of our Lord Jefus Cbrij}^ 
 this preface is remarkable ; here is a law in due form, which the apoltle 
 is going to deliver, he propofes it by way of command, and he interpofes 
 the authority of our Lord Jefus Chrift, We command you in the name of 
 eur Lordjejus Chrijl^ that ye vjithdravo your f elves from every brother that 
 xvalketh dijorderlyy and not after the tradition which he received of us. 
 This law is repeated, v. 14. If any 7nan obey not our word by this epijiley 
 note that man, and have no company zvith him., that he may be ajhamed, 
 
 4. The lit epirtle toTimothy affords us proofs unanfwerable. The 
 defign of St. Paul in this epiftle is to eftablifh order and difcipline in the 
 Church. To this purpofe he gives feveral precepts to Timothys he in- 
 flructs him exactly how paftors ought to proceed about information, cen- 
 lures, and the principal offices of Church-government, f Rebuke not an 
 elder but injlru^t him as a father^ and the younger men as brethren ; the elder 
 WD7nen as mothers, the younger as fflers, luith all purity. ;{: Againji an elder 
 (or a prieji) receive not aji accufation but before two or three xvitnefj'es : the?n 
 that fin rebuke before all., that others alfo tnay fear. I charge thee before God 
 and the Lord Jefus Chrift^ and the elect angeisy that thou cbfcrve thcfe things y 
 without preferring one before another^ doing nothing by partiality. I might 
 add other places out of this epiftle and the following, and out of that to 
 Titm^\. Here is then again, a whole thread of difcourfe, prefcribing 
 the order according to which the Church is to be governed. Here are par- 
 ticular rules ; and St. Paul uics an adjuration to oblige Ti?nothy to ob- 
 ferve them. Theie laws do not concern Timothy in particular, but St. 
 Paul fpeaks here of the epifcopal function, and of the duty of the paftors 
 of the Church in general. We need but read the epiftles to Timothyy 
 and the beginning of that which he writes to Titus., to be fatisfied that 
 he intends that this order fiiouid be fettled in all the churches. 
 
 Either theie is nothing i)iain in fcripturc, or it appears from all thefe 
 places, that difcipline is mitituted of God j that the exercife of it is com- 
 mitted topaitors; that fcandalous fuuiers sre not to be tolerated in the 
 Church; that private men ought to avoid their company ; and that the 
 governours of the Church are bound to proceed againjl them, by pri- 
 vate and public ccniUres, and even by excon^mujucation. It the pal- 
 fages I have cited do not prove all this, wc may wra!i_^3e about every 
 
 thing, 
 
 * Ver. 13. -f- Chap, v. 
 
 % I Tim. V, I, 2, 19, 20, 2Z. il Tit. lu JO, 
 
224 Caiifes of the prcfcnt Part IT. 
 
 thing, and all arguments from the facred writings maybe eluded. The 
 inlHtution of the facraments is not more exprefs or pofitive. 
 
 III. But though thefe places were not fo pofitivc and fo clear as they 
 are, yet we may be afliired that this is their true meaning, becaufe this is 
 the lenle in which the whole primitive Church underftood them. The 
 praclice of the firft ages, in conjunction Vvith the laws of Chrift and of his 
 apoftles amounts to a demonlhation, which cannot be withftood j be- 
 fides that we are to prefume, that what has been pra£lifed from the foun- 
 dation of the Church, and in the time of her purity, was fettled by the 
 apoftles thcmfelves, or by apoflolical men, fo that we ought as much as 
 polTible to conform our felves to it. Now we know that difcipline was 
 ohfcrvcd in the primitive Church, notvi^ithPcanding the unhapplnefs of 
 the times, and the perfecution. This is unqueftionable matter of facl, 
 ■and tlierefore I fhall take it for granted ; and only fay in fhort, that then 
 all thofe who embraced Chriftianity were engaged by a folemn vow to 
 renounce the vices of the age, and to leiid a holy life ; that thofe who 
 were baptized were not fuffered to live diforderly ; that vicious perfons 
 were debarred the hol\ myiteries ; that thofe who fell into great fms were 
 excommunicated, as well as thofe who were contumacious a-nd incorri- 
 gible i that fuch were not reftored to the peace of the Church, but after 
 various degrees of penance, and a publick acknowledgment of their 
 faults; and that as to thofe who relapfed, they were received only at the 
 hour of death. Very clear monuments of this praftice are flill extant, 
 in the writings of the ancient- docSlors of the Church, as well as in the 
 old canons and decrees of councils. This difcipline muft- needs have 
 been very fcverely obferved, fmce St. Jmbroje was not afraid to put it in 
 praclice againll the emperor Tbeodof.us. 
 
 I am not ignorant, that the primitive Church has varied about cer- 
 tain circumftances, that the penitents were treated fometimes with more 
 and fometimes with lefs feverity, and that the time of their penance was 
 longer or fliorter ; but as to the main or the cfience of difcipline, it did 
 always obtain in the primitive Church. And it was as little queftioncd 
 then, whether difcipline ought to be obferved, as whether Chriftiians 
 fhould be baptized. This ufage among the firft Chriftians is at leaft a 
 ftrongprefumptionin favour of difcipline ; but it being confonant befides 
 to what we read in the New Teftament, I do not fee how there can re- 
 main any doubt about this matter. 
 
 IV. In the laft place, the nature of difcipline it felf, proves the ufe- 
 fulnefs and neceftity o\' it. All thofe who are not blinded with prejudice, 
 muft own, that difcipline confidered in it felf, is altogether agreeable to 
 the fpirit of Chriftianity. i. l"he honour of religion, and the promot- 
 ing of Chrift's kingdom, require order in the Church. Who does not 
 fee but that if the Church did tolerate fcandalous perfons and take them 
 into her bofom, and make no difference between then\ and the faithful ; 
 fhe might juftly be charged with all the difordersand fcandals which are 
 obferved in the lives of bad Chriftians, and be looked upon by infidels, 
 as a prophane fociety, where vice is permitted. But the exercife of dif- 
 cipline is an authentic difowning of vice, whereby the church declares 
 publickly that fhe does not allow of it. 
 
 2. Difcipline is a moft efficacious means to procure the converfion of 
 
 fmner^. 
 
Cause II. Csrruption of ChriJUam, 225 
 
 fmncrs. A man rnuft be verv much bardenedv, when the biini? removed 
 from the communion of Chriftians, does not reclaim him. But vvhea 
 a fcandalous perfon is fufFered to live in the iociety of the fdithful, when 
 he is admitted to the fame privileges with other members of the 
 Church, this gives him an occalion to har-den himfelf in fin, and to think 
 that he is as good a Chrifl-lan, and that he has is much right to falvatiort 
 as others, which is a mod dangerous, but withal a luoft common ima- 
 gination. 
 
 3. Difcipline is ufeful to the Church in genera!. Many who may 
 ethervvife have ill inclinatious, are reftrained by example, or fhame^ or 
 fear, or even by confcience : good men are thereby doubly edified ; fmce 
 on the one hand this rigour confirms them in their duty, and that on the 
 other hand, it makes reparation for the fcandal which other men's fins 
 give them. 
 
 From all this, I conclude, that difcipline is a facred, neceflary and in- 
 violable order. It cannot be faid, that it is a humane, or arbitrary 
 eftablilhmeiit, which may be altered, or which was oiily to continue for 
 a time. An order which has its original in the exprefs laws of Chrift 
 and his apoftles, and which is appointed in Scripture as a general law ; 
 an order which has been obferved in the pilmitive and apoftolical Churcbj 
 an order which is founded upon the very nature of the Church and reli- 
 gion, and which peifedly agrees with the fpiric of the gofpel ; fuch an 
 order certainly ought to be followed, as being of a necelFary and indif- 
 penfable obligation. I fay it again, there is nothing more pofuive than 
 this in the inftitution of the facraments, difcipline as well as the facra- 
 ments, is founded upon divine inftitution, and confirmed by the practice 
 of the primitive Church ; but in difcipline there is one thing more thaa 
 in the facraments; tor whereas the facraments, coniiJered in themfejves, 
 and without refpeil to the divine inftitutions, are things indifferent and 
 of no ufe ; difcipline in it felf is juft and ufeful. agreeable to the princi- 
 ples of Chriftianity as well as to plain rcafon and fenfe. 
 
 I have perhaps been too large upon this fubjeft, but it was to be prov- 
 ed in the firft [)lace that difcipline is neceffary and inftituted by Godj 
 fince that is the ground I go "upon in this whole chapter. 
 
 II. This facred order which had been fettled in the beginning of Chrif- 
 tianity was altered in procefs of time; and in liiis as in many other 
 things Ciiriffians grew remifs. This was done by degrees ; for good 
 laws are not commonly aboliflied all at once, but through infenfible 
 changes. We learn' from ecclefiaftical hiftory that the flaclcening of 
 difcipline, is chiefly to be imputed to the taking away fome publick pe- 
 nances. Thofe penances were converted into private conteflions and 
 penances. At iirfl: this alteration was only concerning fome fins, which 
 were not thought to dcferve the urmoft ligor of difcipline; for as to 
 great fins, fuch as murder and adultery, the anciei^.t order vi'as Hill in 
 force. But at laft, about the end of the IV. Century, publick penances 
 were abolifhed, iirft in the eaflern, and fome time after, in the vveftern 
 Churches. Inflead of penances, private Hitisfaftions were appointed, 
 and then men unh;tppily began to be more concerned about the exterior 
 of penance, than about what is fpiritual in it, and fit to reclaim finners. 
 This was done at fird by a kind of relaxation or indulgence i but that 
 
 Vol. VI. - P vf\-i\Q\x 
 
226 Cdufei of the preferit Part II. 
 
 which at the beginning was no more than an exception to the law, 
 lucceeded iii the room of the law it felf ; and from thence fprang indul- 
 gence*:, fatisfaclions, penance, auricular confefhon, and many other 
 jiraflices, which are but corruptions of the ancient dilcipline. The 
 Bifl^ops on the other hand being diftra6led by temporal cares, after the 
 converfion of the emperors to the Chriftian religion, began to negleft 
 the eflential parts of their funftion, and the conduft of tlifeir flocks. 
 They were for humouring great men, who thought it hard to fubmit to 
 the publick order. This is a (hort account, how the purity of the 
 Chriftian religion was confiderably adulterated in the point of difci- 
 pline. 
 
 111. We are now to examine what the prefent {fate of the Church 
 and religion is, with relation to dilcipline. All the abuies which came 
 lip in the room of the ancient difcipline, do ftill fuhfift in moft places, 
 both in the Greek and in the Latin Church. The Canons and laws of 
 the Church in the infl Centuries have been abrogated by contrary laws 
 and Canons. 7 his is acknowkdired bv all men of learning and fin- 
 ceruy. 
 
 Let us fee then whether this difcipline is to be found any where elfe. 
 There are many Churches in the laft age, which did redrefs thofe abufes 
 I now mention. But they ought to have gone further; as thefe abufes 
 had fucceeded in the room of apoftolical difcipline, fo that too fliould 
 have been reftored, when thele were taken away. But this was not 
 done as it might have been wiflied. The diforcler was removed, but 
 order was nor re-eftabli(hed ; and it is not hard to apprehend how this 
 came to pafe. 
 
 It is no wonder that thofe abufes (hould be taken away; they were 
 grown too intolerable ; and they could not hold out againft the learning 
 of an age more knowing than the former were. Things were gone fo 
 "far, that a turn and a revolution were neccilary. It is very probable be- 
 iides, that interefl, pride, or ambition, did move great numbers of per- 
 fons, who alter all had not much piety, to fet themfelves againft thofe 
 ' many and great diforders, and to fhake off" a yoke under which the 
 Chriftian world then groaned. But the fame principles hindred them to 
 fubmit to the yoke of Chrift, and to bind themfelves to the obfervation 
 of evangelical dii'cipline. We are to confider further, that the rules of 
 difcipline and penance had becndifuled for feveral hundred years, fo that 
 it w.TS not eafy to bring the world to fubmit to an order, of which the 
 notion was loft. Policy had perhaps a large fliare likewife in this revo- 
 lution. Princes and great men were eaiily determined to pull down 
 the exceftive and ufurped authority of the Clergy, but they cHd not all 
 cxprefs the fame zeal to reftore to the Church, her lawful authority. \i\ 
 fine, among divines themfelves, there were many who could not endure 
 that difcipline fliould he n;Kned, and who difputed and writ agr.inft thofe, 
 who were for excluding fcandalous perfons from the holy lacramcnt, and 
 for making ufe of excommunication and publick penances. In fuch 
 circumftances the reftoring of dii'cipline was a hard tafk. ft will not 
 be improper to relate here concerning this matter, the opinions and the 
 very words of thofe who were then employed about the reformation of 
 the Church. 
 
 I They 
 
Cause II. Corruption ofChriJlians. 227 
 
 They looked upon difcipline as a capital point to reftore religion to^ 
 its purity. They wrote * That difcipitiie tvas the hejr, nay the ONLl 
 MEAN\o ketp the people in obedience ; that the ChurLh would never Jiand 
 upon a firm and fohd foundation^- till difcipline arid excommimicatiomvere ujed 
 to purge it, to give a flop tj licentioufnefs, to banijb lAce, and io mend man- 
 ners, and that tihcfoever did rejetl the laivful and moderate uje of excommu- 
 nication^ fljewed hi mf elf by that to be nme of Chriji's fniep. 
 
 But we do likevvile obfervc in iheir writings, that they had the ill for- 
 tune of not being al)!e to fucceed in their deiign : they fiy openly, that 
 they iriet on all hands with infuperable obftacles. f T'^^t ^^^i-^^ ^^-^ a, 
 cofnpany ofniiniflers, who preached a Go/pel without difipH'^e, and who even 
 quejHoned, whether the uje of difcipline ivas to be brought back iiito the Church : 
 That fame introduced Uwntlmj'nefs injlead of Chrifijan liberty^ ojid thought that 
 to rejeci the Pope luas enoucf in order to be truly evangelical : That others cb- 
 ferving the daily duay of Chrijiianity^ vAfiudthat the authority nf the nnnijiry 
 might be refored^but that either they did not fee the true tuay of bringing this 
 about, or that if they faw it they defpaired of fuccefs : Thai thofe who endea- 
 voured to revive dijdpUne were called tyrants who would have ufurped the 
 liberty of the Church: That the people had focken off all rejlraini, and were 
 accujiomed to Ucentioufnefs \ as if by takin;^ an ay the Pope's authority, the 
 minijhy bad been dejhcyed, and the word of God and the lacraments had lofi 
 iheir efficacy. Thty have faid, that the wart of difcipline did produce 
 corruption. % That becaife there were neither cenfures, nor corre^ions, nor 
 
 penance Sy 
 
 * CaMnl epif.i^ refponfa^ ipz^. 337. Difciplinam jiire vocare poiTumns 
 optimum, atque adeo unicum retinendse obedienciae vinculum. Ee paulo 
 poji : Itaque ecclefias noltras tuin demum rite fiifiultas arbitrabor, ubi ifto 
 nervo colligate fuerint. Et pag. 336 : Ca?terum non aliter confiftet eccleiiaj 
 incolumitas, quam i\ ad earn purgandam, frsenandas libidines, tollcnda fla- 
 gitia, corrigendos perverfos mores, vigeat exc<jmmunicatiOj cujus modera- 
 tum ufum quifquis recufat, praefertini admonifus, fe ex Chrifti ovibus non 
 elfe prodit. 
 
 f Capita in Cah\ cpiji . p. 7. Peririores rerum ecclefiaflicarum, cernunt 
 in caufa (eje'tionis vcftro?) fnifle toram cohortem miniftrorum, evangelium 
 docentium fine difciplina, imo ne fcientium an difciplina fit in eccleiiani re- 
 vocanda. Oiiolam eiiim fuiu'tionem quidam tueri malunt, quam fmdaofam : 
 quidam liceniiam pro Ciirilb libertate indaxerunt, quafi ab evangelio ftent, 
 qui jiigum pontificiiim abjecerint. Aliqv.i vero, id eft, plerique oiiines, ani- 
 madvertentes rem Chiilli indies abire in pejus, optarerit quidem reftitutam auc- 
 toritatem miniftrorimi, fed aut veram eius reparanda; rationem ignorant, aut 
 cam videntes defperant prorfns. Et paulu toji : Audiiis enim ryranni eifc vo- 
 luiftis in liberam eccleiiam voluiflis novum pontihcatum revocare, atque id ge- 
 nus contumeliarum, ^c. Et pauVo pofi : Nam frseniim prorfus excuifit multitude, 
 quge affuera eit & ediicata propemodum ad liceniiam, quafi authoritatem pm- 
 tificiorum frangendo, vim verhi, facramentoium. Si totius evangelii evacua- 
 remus, fe'c. 
 
 X Bucerus de animranm cura, p. 171. Et qiiis ncgire poteft, cum om- 
 nium peccatorum, quarn atrocia etiam ilia lint, adeo nulla increpatio, cafti- 
 gatio aut posnitcntia ell in ecclefia, hinc fieri ut juventus & plebs eo levio- 
 res reddantur ad omne malum. Fudor & dedecus abeunr, homines eflerun- 
 tiir, redduntnr Cut Paulus conqueritur) oncnino impoeniieiUes ; dedunt fe 
 
 F z I'bidini, 
 
22.8 Caufes of the prefent Part lf« 
 
 penances f nor sxcommun'icaUons m the Church, even for the greattjl crimes^ 
 the people and youth did commit all tnanrier offtm : That no perjon was re-^ 
 Jirained by Jlxitne, and that men became proud and altogether impenitent : That 
 if the more odious Jins tvere expiated by penance, and a reajonable Jeverityy as 
 St. Paul enj!)yns.y and as it zvas anciently praiiijed, there -would be lefs corrup- 
 tion and more zeal in the Church. 
 
 Thefe were the lentimcnts of many dotSlors in the la(l age ; they faw 
 that the want of order and difcipline, was going to bring libertinifm into 
 the Church. Cut yet their endeavours were not altogether ufelefs. 
 Some Churches drew confiderably nearer to the apoftolical inftitution, 
 and there are fome where difcipline is not yet quite abohflied : they lliil 
 make ufe of fome part of thofe means prefcribcd by the Gofpel for the 
 correction of manners : they do not admit ail perfons indifferently to the 
 /acrament: they retain the ufe of publick j-)enances, and even, in fome 
 places, of excommunication. But yet there iire ftill many things want- 
 ing in tiie order and government of thofe Churches, as will appear by 
 comparing their prefent practice with that of the primitive Church, and 
 with the Canons of the ancient difcipline. 1 do not pretend that in this 
 matter the pradfice of the lirft ChrilHans ought to be copied in every 
 thing, but certainly in many points we ought to conform to it. 
 
 If we examine in what manner difcipline is adminiftered now a-days, 
 we may obferve feveral defedls in it which are very conll.derable. For 
 inliance, we fhall find churches where excommunication is ufed about 
 matters of no great importance ; where that which is called excommu* 
 nication, is rather a civil ftntence or puniflmient, than an ecclefialVical 
 cenfure, and where not the paftors of the Church, but civil judges, ex- 
 communicate. Another common fault is, that difcipline is exercifed 
 only upon two or three forts of finners ; fornicators and notorious blaf- 
 phcmers are indeed fevcrely proceeded againlf, but a great many perfoni 
 are fuffered in the Church, who have nothing of Chriftianity in their de- 
 portment ; fucli as drunkards, idle people, and feveral other finners 
 "whom tiic divine laws fubjetft as much to the rigour ofdifcipiiue, as adul- 
 terers. It would be altogether necefTary to ufe difcipline againft thofe 
 who entci into marriage only to conceal their fhame, and yet in mofV 
 Churches no fatiifa^fion is demanded of fuch people: this is a matter of 
 very great moment. 7'here is no fufficient care taken, to be fatisficd 
 alx)ut the hncerity of finners repentance, when they are to be refiored 
 to the peace of tiie Church. The apoflolical precept about avoiding 
 all familiar intercoun'e with fcandalous finners, is out of ufe. By all 
 this we may fee, that few Chriltians can boafl of a pure difcipline. But 
 fuppofinj that true difcipline might be found in fome places, yet how 
 
 many 
 
 libidlni, omuique vanitati ; denique vita iila petulanti atquc perdita fatiari 
 nuUo modo pollunt. . 
 
 Idem, p. 1S9. Si craffiora delifta fevericre poenitentia compcnfarentur, ut 
 fanftns docct Apnftohi?, iitq\ie in fan(5to atque lalutari ufu fuit in ecclcfiis ve- 
 ^eribu? btne conltitutis : major inde apud omnes Dei Filios pjccatorum fuga 
 & dctcflatio, niajorque vita? Chriilianrp zcius cxifteret, (jTiani, proh dolor ! ho- 
 die apud nos deprehendimus. f^idc fe' Buceri i-pijlolam ad Cah'inu7HfS» cpifiolA 
 Calvin f. pag. 3 70 »Si: j 7 1 • 
 
Cause If. Corruption of Chrijltam. '229 
 
 many defe6ls do creep into the beft conftituted Churches, either through 
 the rtubbornnefs of finners, the oppofition of corrupt magiftrates, or 
 through the fault and carelelTnefs of paltors \ The beft laws are good 
 for nothing when they are not obfervcd ; fo that whether thofe, who 
 ought to exercife dilcipHne for the giving a ftop to fcandals, do it not, 
 or whether they have not the power to do it, it is ftill true that corrup- 
 tion proceeds from the want of difcipline. 
 
 What muft we fay then of thole Churches, where difcipline is wholly 
 unknown? where neither Church nor paflors have any authority to go- 
 vern or infpecl; where minifters dare not exclude any one from the fa- 
 crament, but admit allperfons indifferently to the holy communion, whicli 
 abufe would have been thought an unheard-of profanation in the primitive 
 Church; and where all publick penances are out of doors? 1 fay no- 
 thing of excommunication ; if any man fliould propofe the reftoring of 
 it, his defign would be looked upon in many places as an unpardonable 
 crime ; and the ftrangeft thing of all, is, that this want of difcipline, is 
 to be found in Churches, which acknowledge the Scripture for the rule 
 of religion; and that there are divines, who inftead of promoting the 
 re-effablifhment of difcipline, oppofe it, and maintain that none are to be 
 debarred from the fi^crament ; who cannot endure the very name of ex- 
 communication ; and who pretend that where the magiftrate puniHies 
 vice, there is no need of any other difcipline. Thofe divines have not 
 the greater number on their fide ; but their opinion prevails, becaufe it 
 favours policy and licentioufnefs. 
 
 We are to impute to this fatal remiflhefs the loofenefs and irregularity 
 of the manners of Chriflians. I need not inilft more upon this, for 
 every one is fenfible of it. Good order keeps men in duty, but where 
 there is no order, vice muft of neceflity bear fway. What fhould re- 
 ftrain people ? Excepting fome general admonitions which are delivered 
 in fermons, every perfcn is left to himfelf, and lives as he thinks fit. 
 Private men are not bound to give an account of their condudl to any 
 body. Thofe who lead the mod unchriftian life, fwearers, covetoiis, 
 profane, lewd and intemperate perfons, all forts of people, live peace- 
 ably in the Church ; they are reputed members of it, they are mingled 
 among true Chriftians, they enjoy with them the fame fpiritual privi- 
 leges, at leaft in all outward appearance, and they are admitted to the 
 fame facraments. As long as things are in this flate, we muit not hope 
 to fee any abatement of corruption. 
 
 But that nothing may be omitted which may contribute to the clear- 
 ing of this matter, it is necelTary to anfwer fome objedlions, and that 
 which is alleged to excufe, or even to juftify, the taking avi^ay of the an- 
 cient difcipline. 
 
 I. Againfl: the reftoring of difcipline, fome fay, (which was objected 
 in the laft age) That it is fufficient fcr the cd':fication of the Churchy thut the 
 Gofpel Jhould be preached in it ; Jince that is the ordinary means which God has 
 appointed to procure the converjion and ike falvation of men. The Golpel no 
 doubt, is fufficient to teach us, ail that is neceflary to be known in reli- 
 gion, but it is not true, that God makes ufe only of the preaching of 
 the Gofpel, for the falvation of men : for he ufes other means befides, 
 as for inftance, the facraments ; and thofe means, among which difci- 
 
 P 3 pline 
 
230 Caufei of the prefent Part 11 
 
 pline is to be reckoned, are prefcribed by the Gofpel it felf ; fo that who- 
 Ibcver fubmitsto the Gofpel, muft likewife fubniit to that order we fpealc 
 of. But further, the Gofpel barely preached and known is not fufficient 
 10 falvation ; nothing but the pradlice of the Gofpel can fave a man, 
 and It is to little purpofe to preach it, if the manners of Chriftians are 
 not regulated, and if difcipline is not ufed to that end, as a mean ap- 
 pointed cf God. As to preaching, it will be fhewn in the next Chapter, 
 That uien afcribc inoie efficacy to it than it has, and that there is a mif- 
 take in the opinion which they commonly entertain of it. 
 
 2. Thofe who are tor myflic.il devotion and piety will certainly fay, 
 ^hat ilifcipline is not ejjcntial to religion, that it is a matter of external ordtr, 
 and that external things are vj-ffill only to carnal and imperfcSf Chri/iians. 
 But I defue thofe who hnve fuch opinions, to fpcak more reverently of 
 an order of which God is the author, and which thr Apolfles have fo 
 exprefsiy recommended. It cannot be thought that the Apoftles, who 
 did aboliiTi the Mofaical ceremonies, would at the fame time have bur- 
 dened the Church with needlefs laws, or that they would have interpofed 
 Chrifl's authority, for the obfervation of an order, which had" not been 
 necelTary. 7 hey aie defirtd to confider betides, That men have bodies 
 as well as fouls j that among a great multitude, there are many perfons 
 of a grofs underilanding, who cannot be refirained but by external laws j 
 and that it i> abfurd to pretend, that men can be fo fpi ritualized, as to 
 need no longer outward aids to piety. But it is a grofs error to look 
 upon difcipline, as an order purely external j for properly fpeaking it is 
 an order altogerher fpiritual. Difcipline docs not touch either men*s 
 bodies or their eftatcs, it ufes only ipiritual means, and it is efficacious 
 no farther, than as it operates upon the heart and conlcience. 
 
 3. But others will calt the objection 1 have now confuted into this 
 form ; they will fay. That in external things, among which aijcipltne is to be 
 ranked^ Churches are at liberty to regulate thevifehes as they thnik good. 1 
 grant that Churches have that liberty in indifferent things, which are 
 not appointed by a divine authority, but this cannot be applied to the 
 matter in hand. An eftablifhrnent of divine inftitation cannot be rec- 
 koned among things indifferent. Do we look upon the faciaments as 
 indifferent ceremonies, which we are not bound to obferve, under pre- 
 tence that they are but external rites and ordinances.' Churches indeed 
 have a liberty where there is no law, iho' ftill that liberty is to be wifely 
 and difcreetly ufed, for fear of confuiion ; but when God has tettled an 
 order, Churches are not at liberty tochufe another, to make new laws, 
 And to fet up a new form of government. Such a lilieity would be mere 
 ■unrulinefs, and a criminal and facrilcgious prcfumi'tion. This would 
 be the way to multiply fedls and religions infinitely. 
 
 4. The fame anfuer may ferve to refuie fuch, who to juftify the 
 pra«Sticc of thofe Churches, which do not obferve the form of difcipline 
 ufed in the primitive Church, make a diftin(ftion between difriplioe and 
 the manner of» exercifing it. They own That difcipH':e is necffary^ and 
 that there ought to he order in the Church ; but they think that the way 
 ef exerciftng difcipline may vary^ according to time, place ^ and cthir cirnvn- 
 
 Jlunces,. 7"his diifincflion may he received, when the cafe is only about 
 fome indifferent cifcumftances i but it is alleged without reafon, when 
 
 the 
 
Cause II. Corrupt ion of Chrijiiam^ 2ri 
 
 the queftion is concerning the fubftanceor the e/Tenccof the thing it felf- 
 The diforder we complain of, is, That what is cflential in difcipJine has 
 been taken away, to lubftitute in litru of it, another order, and to let up 
 a new difcipline of which tiie Apnftles did not fpeak a word. Now that 
 vvhich is moft eflential in dilcipline, and which is not obferved in moft 
 Churches, is this, That fcandalous finners are not to be fufFcred in the 
 Church; and yet they are AifFered : that they are to i)e warned and re- 
 proved in private, and even in pubiick ; this is rddoni done, and in fomc 
 places it is never done : that Chriftians ought to Teparate tlienifelvcs 
 from thofe who live dilbrderly ; and this is not obicrved : that upbn cer- 
 tain occafjons, they are to be cut ofT from the body of the faithful ; but 
 paftors dare not fo much as mention this : that the adminiftration of dil- 
 cipline belongs to paftors ; that they ought to prcfide, proceed and judge 
 in all emergent cafes ; the Scripture gives them that right, and afcribes 
 to them thofe offices ; but they have been diverted of them, new politi- 
 cal bodies have been eredfed, in which there is but one Church-man, 
 or two for form's fake, who often have neither vote nor authority in 
 them. It is of divine right that Tinners fhould give real proofs of their 
 repentance, as for inftance, by making reflitution, by reconciliations, 
 by acknowledging their fault; but this is not now required of them ; 
 nay, in fome Churches it is not fo much as enquired into. It is againfV 
 all the laws of difcipline, Tliat none fhould be excluded from the holy 
 communion, and yet in moft places this is not regarded. Laftly, it is 
 an apoftolical order and pra6lice. That finners fhould be received to the 
 peace of the Church, but 'tis after they have fitted themfelves for it, by 
 a fincere, and if the cafe requires, by a publick repentance; but now 
 a-days thofe ancient rules of difcipline are aboliflied. 
 
 After all this, can it be faid that no alteration has happened in the ef- 
 fence of difcipline, but only in the manner of it ? Cenfures, fufpen- 
 fions, excommunication and the authority of paftors are taken away ; the 
 government appointed by the Scripture is overturned, another and quit& 
 different form is brought into the room of it ; and yet people will fay, 
 that the queftion is not about the thing it felf, but the manner ! It is 
 not fufficient to have any kind of order ; the order which God has pre- 
 fcribed, and no other, ought to be obferved. Some circumftances may 
 be varied according to the neceflities of Churches, but the fubftance of 
 the thing it felf is unalterable. 
 
 5. Many are of opinion, That the authority of the magiftrate fupplies 
 the want of difcipline, and that this way is bv much preferable to the 
 other. I confefs, that the punifliments inflitfted by the magiftrate upon 
 fcnndalouE livers are of great ufe ; that magiftrates who ufe their autho- 
 rity to fupprefs vice are very commendable, and that difcipline is of much 
 greater force, when it is fupported by the authority of civil powers. 
 But ftill the divine inftitution is to be prsferved entire; it does neither 
 belong to the magiftrate, nor to any power to alter that which God has 
 commanded, and to deprive the Church of her right. After all, the 
 difcipline of the magiftrate is not the difcipline of the Church ; thefe 
 are two diftincl things and of a quite different nature. The magiftrate 
 ufes external and corporal puniflTments ; fines, imprifonments, banifli- 
 ments, force, ^c, Thefe methods are certainly ufeful, they may ter- 
 
 P 4 \ rify 
 
232 Caufes of the prejent Part II. 
 
 rity Tinners, and In fome refpefts keep them in awe and duty: but be- 
 fices this, it is neccllary to vvoik upon the heart, and to bind the con- 
 fcicnce by thofe methods which difcipline ufes, or eife it is to be 
 feared, that we fhall only make hypocrites, and that men will abftain 
 from evil more out of the fear of puniflimcnt, and upon temporal confi- 
 dcrations, than from motives of conicience. 
 
 Nay there are people, who if they had nothing to fear but a fine, or 
 fome days imprifonment, would gladly purchafe at that rate the liberty of 
 finning;, and fancy that, provided fatisfajStion be made to the magiftratc, 
 there is no more to be done for the clearing of their conicience. Befides, 
 what a diforderly thing is it, that an offender who is profecuted, fined, 
 and imprifoned by the magiftrate, fliould ftill be treated like a member of 
 the Church, and admitted to the holy facrament ? The magiftrate's au- 
 thority is thetefore a very efficacious mean to promote the glory of God, 
 when it is joined with ecclefiaftical difcipline ; but to think that civil laws 
 are fufficicnt to r';gulaie manners and to reclaim fmncrs, is a conceit al- 
 moft as unreafonable, as it would be ritliculous, to proceed againfl; rob^ 
 hers, or the other diflurbers'of the puhlick peace, only by fpiritual punifh- 
 ments. Let no man then contouud tholt; things which God has fet 
 afunder. 
 
 6. It is farther faid. That thefe rules of difcipline were only fcr a time, 
 and that the tijiics are altered. But how can it be proved, that the laws of 
 difcipline were only made for a lime \ Is there any ground for thi<, eitlier 
 in the Sciipture, or in the nature of thofe laws ? Are the laws of difci- 
 pline like thofe of Alofes, which do no longer bind us ? Did the apoffles 
 i-nakc this diftindion ? Did St. Poiil iay upon this fubjcft, as he did in 
 another cafe *, I ctily give ?ny itidzenunt ; I have no commandment of the 
 Lord? Does he not fpeak pofitively of the order according to which the 
 Church is to be governed ? Does lie\not command in the name of Jefus 
 Chrifl ? Does he not eftjolifh general laws and maxims for all the 
 Churches r The apoftles indeed appointed fome rules, the ohfervation of 
 which is not neceftary at this day, bccaufe thofe regulations were vifibly 
 founded upon particular reafons, which do no longer fubful, and there- 
 fore they are not propofed as general laws. But the reafons upon which 
 difcipline is founded, and which are taken from order and edification, 
 from the honour of the Church, from the converfion of finners, and from 
 the nature of the Chriftian religion, thofe realons do ftill fubfift ; and 
 confequently the rules of difcipline are facred and inviolable, efpecially 
 being delivered by way of command, and repeated in fo many places. 
 The Chriftian Chuich is to be diffufed all the world over, fometimes 
 fhe is perfecuted, and fometimes (he enjoys a calm ; but whatever ftate 
 fne may be in, her nature does not alter. As there is but one God, one 
 Church, one faith, one baptifm ; fo there is to be but one order, at leaft 
 as to effential things, and that order ought to be conformable to the laws 
 of the apoftles. Or elfe there will be, as in fa£l we fee there are, as 
 many different cuftoms and difciplines, as there are kingdoms, flates, pro- 
 vinces, nay towns and churches. 
 
 7. It is commonly objejdled, That the zral of the priinitive Chri/iians is 
 txtmcly that men are now veiy corrupt^ and that it npouldbe iinpojjible tohing 
 
 them 
 * I Cor. vii. 
 
Cause II. Corruption of ChrlJIians. 233 
 
 ihem to a fuhmijficn to the difcipUne of the Church. But that very thing, that 
 men are corrupt, proves the neccffity of difcipUnc. Order is never 
 more neceflary than when all is in confuiion. * St. P^/k/ fays, That the 
 law is not made for a righteous many but for the lawlefs and difobedient. 
 Difcipline feems more ncceilary now, than it was in the firfl: centuries; 
 becaufe then perfecution kept corruption out of the Church. But when 
 the Church is in peace, vices and Icandals do infallibly multiply j and 
 then it is, that good difcipline is of excellent ufe. 
 
 But then it is faid, That it would be inipojfible to rejlore it, confiderlng the 
 difpoftiort men are now in, I coufefs this defign would meet with oppo- 
 fition. Thofe who go about to reftore order and fupprel's liccntioufnefs, 
 muft ftill encounter difficulties ; but yet this might be coinpafTed, if 
 princes and magiftrates did not oppofe it. If all the paftors did fet about 
 it, with a zeal accompanied with prudence and gentlenefs; if they did 
 carefully inftrudl ihe people concerning the neceflity of difcipline; and if 
 they did apply themfelves to the civil powers with equal vigour and re- 
 fpedt J they would carry the point at laft. After all, the people are not 
 in a worfe difpofition than the Heathens were in, before the apoftles 
 preached the Gofpel to them; and there are Chriftian princes and ma- 
 giftrates who have piety and zeal. If then the fleathens of old could be 
 brought under the difcipline of Chrift, in the Tight of Heathen magi- 
 ftrates, fhould we defpair of fubje(Sting Chriftians to it ? The inftance of 
 thofe Churches where difcipline is obferved, at leaft in part, and where 
 excommunication and publick penances are in ufe, fliews that there is no 
 impoiTibility to fucceed in this delign. If the thing was impoffible, God 
 would never have commanded it. 
 
 8. In the laft place, there is an obje£\ion which is commonly urged 
 with great force, and which feerxis to have much weight in it. Jt is laid. 
 That we have reafon to fear that difcipline ivould bring tyranny into ihe 
 Churchy and that thofe why govern it, ivould then afjiane too much authority. 
 Let us fee whether this fear be well grounded. 
 
 And firfl, if we fuppofe this principle, That difcipline is inftituted of 
 God, and that the apoftles did commit it to the Church and her gover- 
 nours, which I think has been fully demonftrated, will it not be a kind 
 of blafpherny, to fay. That difcipline is not to be fullered, left paftors 
 fhould become tyrants ? Would not this refle6t upon our Saviour and his 
 apoftles, as it they had eftablifhed a dangerous order, which is apt to in- 
 troduce tyranny ? At this rate the apoftles and the primitive Chriftians 
 did incroach upon the liberty of the people, and the authority of princes. 
 Every Chriftian will abhor this confequence^ and yet it refults naturally 
 from the opinion of thofe who reje£l: ciifcipline for fear of tyranny. Be- 
 fides, luppofing that Chrift has inftituted the order we fpeak of, can we 
 thus argue againft it, without fliaking oft" his yoke? But men do not 
 confider this. They fancy that every thing that is granted to the Church 
 is granted to her governours, whereas they fliould remember that it is 
 paid or yielded to Chrift, whofe right it is, and who cannot be defpoiled 
 of it without facrilege. Here we might retort the charge upon thofe 
 who bring it. They talk of tyranny, and is it not an intolerable piece of 
 
 tyranny, 
 * 1 Tim. i. 9. 
 
^34 C(i^*ff^ of the prefent Part II. 
 
 tyranny, to oppofc a divine law, and to debar the Church nnd her gover- 
 jiours of the enjoyment of tho!e rights which God had given them ? 
 
 But to come clofer to ;the objecStion, nothing can be feared, but one 
 €?f thefetwo inconveniences; either an empire over confciences, or fome 
 prejudice to the publick tranquillity, and to the authority of civil powers. 
 
 As to the firit of thefe two inconveniences, there is no great reafon to 
 fear it ; fince the apoftles, who fo cxprefsly recommend difcipline to paf- 
 tors, forbid them at the fame time to aiTume a dominion over confciences. 
 Provided difcipline is ufed only in thole cafes, and in that manner which 
 the Scripture appoints, and as it was pradifed by the firlt Chriftians*, 
 nothing like this is to be feared from it. The difcipline we ipeak of 
 does not mtddie with points of faith, and {o fear in this refpeft is ground- 
 lefs. As to thofe cafes wl-.ich concern manners, injuflice can hardly he 
 committed about them. The Church does not judge of fecret and un- 
 known fa6V=. She only proceeds againft noiorioufly fcandr.ious and im- 
 penitent linners, and flie receives them, as foon as they exprefs their 
 repentance. And is there any thing of tyranny or danger in this? It is. 
 proper to obfcrve here, efpecially with reference to exco(nmunication, 
 v/hich is thought the fevered part of difcipline. That when the Church 
 proceeds to that extren^ity, fhe does nor, properly (peaking, a£t by way 
 of autliority, as if fhe had an ahfolute power to punifh a finner, and to 
 cut him off from het body: but that finner has already by his fife cut 
 himfcif off from Bie communion of Chrill, he is no longer a member of 
 she Church ; fo that the Church only declares that which is done and 
 deterniincd already, tho' fhe fnould not declare it. 
 
 Neither is there any caufc to fear that the publick peace fhould be 
 clifturbed by thcexercife of difcipline. On the contrary, focietywill be 
 the better regulated for it. For difcipline does not touch civil matters. 
 Excommunication itfclf does not hinder a man from being ftill a mem- 
 ber of the common-wealth, nor that all the duties of juftice and huma- 
 nity fliould be difcharged towards him. 
 
 As for the authority of civil powers, it is no ways injured by this, as. 
 evidently appears from the firfb Chriftians exerciiing dilcipline openly in 
 the fight of the Heathen magillraies, without any oppofuion from them. 
 Chrift did not come into the world to erccSl a temporal kingdom, nor to 
 draw men off" from their fubmiffion to the authority of kings and magi- 
 strates. It is the principle of a true Chriftian, f "To render unto Cajiir 
 the things which are Ceefar^s, and to God the things which are God";. This 
 principle will not deceive a man, and as long as we adhere to it, all things 
 will be in order. Religion is fo far from having any juft urnbrage to 
 p;inccs, that on the omtrary it ftrengthehs their authoiity. Stibmiliion 
 Xo the higher powers is recommended by theapofiles in the moft earneft 
 manner. The Chriftians of the firfl: ages, who were very ftridl ob- 
 fcrvers of difcipline, diftinguirtied themfelves by their loyalty to prince>. 
 Nay it is obfervable, that their difcipline which was fo I'everc againft 
 finners, was as ftrift againft thofe who were wanting in the fidelity :md 
 jefpedt due to fupcriours; witnefs that Canon, X ^^hich enjoy ns the de- 
 
 pofition 
 
 * I Pet. V. 2. 2 Cor. i. 24. 
 
 t Mat. xxii. 21. ; Can. Apoll. 84. 
 
Cause IT. Corruption of Chrijlians. 235 
 
 pofition of thofe bifhops and clergy-men, who ftiould offer an affront 
 to the prince or his officers. 
 
 Whofoever will take the pains to weigh this matter, will acknowledge 
 that dilcipline is a diflinft thing from the civil power. Each of thelc 
 has its bounds and limits. The Church does not touch the body nor 
 civil matters, and it is not the magiftrate's bufmefs, to regulate things 
 relating to conlcience and falvation. Indeed if magiftrates imagine, that 
 they have a right to govern the Churcli as they think lit, and that they 
 hold the fame rank in it, which they hold in the civil fociety, fo that the 
 minifters of religion are but tlieir officers j difcipline may feem to thenx 
 to leflen their authority : but let thofe who entertain fuch thoughts, fee 
 how they can reconcile them with the Gofpel, and with the nature of the 
 Chriftian religion, 
 
 Notwithltanding all this, it will be fald that Church-men have been 
 known to ufurp a dominion over confcicnces arfd over kings. It is true. 
 Church- men have abufed their authority, but becaufe a thing has been 
 abufed, is it therefore to be abohfhed r Wife men will rather fay, that 
 things ought to be reftored to their natural ftate and to their lavvful ufe. 
 Elfe the whole authority of kings and magiftrates might be pulled down, 
 and we might argue thus, Monarchical government is liable to great 
 inconveniences, kings have been tyrants and ufurpers, therefore there 
 muft be no more kings. Magiftrates and judges have been unjuii, co- 
 vetous, cruel, and therefore no magiftrates are to be endured. Would 
 not this argument be extravagant and impious ? And yet the like argu- 
 ment is ufed againft difcipline. In Church as well as in ftate govern- 
 ment, there will be always fome inconveniency to be feared : this evil is 
 almoft unavoidable, there being no form of government which the malice 
 of men may not abufe : but thole abufes are without comparifon a lefs 
 evil than anarchy, which is the moft dangerous ftate of all. 
 
 But let us clear the matter of fact, upon which the objection I am now 
 confuting, is founded : it is fuppofed, that dilcipline did introduce ty- 
 ranny ; but on the contrary, it was upon tiie ruins of difcipline, that ty- 
 ranny was erecSted. This is known to all thofe, who have any know- 
 ledge of antiquity. When did Blfhops and Clergy-men ufurp that ex- 
 ceflive authority, over men's rftates, perfons and confciences ? It was 
 when the obfervation of the ancient dilcipline was llackened, when difci- 
 pline began to wear out of ufe, when linners, and efpecially great men, 
 were exempted for money j when that which fhould have been tranfafted 
 by the whole Church, was referred only to the Clergy, and when pub- 
 lick confeffion was changed into a private one. It was by thefe means 
 and not by the due exercife of difcipline, that Church-men made them,- 
 felves mafters of all. 
 
 Wliat we ought ro do tlien is this, firft, to enquire what is of divine 
 inftitution in difcipline, and to reftore that ; in the next phice to confider 
 what the falvation of fiuners and the honour of the Church require, and 
 what was good and edifying in the pradice of the primitive Church, in 
 order to conform to it ; and laftly, to provide by good laws, that no 
 man may exceed the bounds of his calling; particularly, that in reftorin-T 
 to the Clergy their lawful authority, all jnft nieafares may be taken, to 
 prevent their abufing it, If Chriftian princes are bound to preferve the 
 
 rights 
 
2 3^ Caufei of the prefei. t Pa R T 11. 
 
 rights of the Church, they ought likevvife to take care that nothing be 
 done againfl their own authoriiy, and to punifh thofe who oppofe it, or 
 who difliirb the civil fociety, whether ecclefiafticks or lay-men. This 
 wc are to ircat of in another place. 
 
 Befides, when we fpeak for the re-eftabiinimcnt of difcipline,. we mean 
 that paflors ftiould be fubjefted to it as well as their flocks, and that if 
 there is an order in the Church to regulate the manners of Chriftians, 
 there (hould be one aUb to regulate the Clergy, and to lay ftii(Sl obliga- 
 tions on them to difcharge their duty in all its parts ; and that according 
 to the ancient pra£lice, difcipline ought to be more fevere againfl the 
 ecclefiafticks wiio fail in their office, than againft the people. But as 
 we have complained in this chapter of the want of difcipline, with rela-r 
 tion to the Church in general, fb we are going to fliew in the next, that 
 this want is neither lefs obfervable, nor leis fatal, in thofe things which 
 concern the governours of the Church. 
 
 I conclude with faying, that in order to remedy the corruption of man- 
 ners among Chriifians, it is abfolurely neceflary to reftore the ufe of dif- 
 cipline. This is what b.as been and is ftill heartily wifhed for, by many 
 perfons of eminent learning and piety, and it is that which I defire all 
 thofe who have a zeal for the glory of God, to take into their feiiou* 
 corifiderations. 
 
 CAUSE III. 
 
 ne Deft Els of the Clergy. 
 
 N fearching after the caiifes of the decay of piety, we cannot but 
 
 enquire, Whether corruption does not proceed fron) the paflors 
 and governours of the Church ? Paflors are appointed to oppofe the 
 progrefs of vice, and to be publick fountains of inflruflion, edifica- 
 tion and good example; fb that in truth their miniflry is of moll excel- 
 lent ufe, when duly exercifed. But when vice reigns, when fcandals 
 multiply ; that general corruption is, if not a certain proof, at leafl a 
 ilrong pretumption, that there is fome fault in paflors. 
 
 If we would be fatisfied about this matter, we need but rcfieft upon 
 the nature of their office, and upon their way of di("charging it. This is 
 what I defign to enquire into in this chapter : in order to which, 1 fhall 
 confiJer, i. What fundlions and duties are annexed to the office of 
 paflors. And, 2. What qualifications are lequifite in them to dilcharge 
 it worthily. 
 
 I. There are two principal functions incumbent on paflors : In- 
 flruflion, and the government of the Church. 
 
 1. It would be needlefs to prove that the office of paflors obliges them 
 to inilru6t the people and to preach the Gofpel, for this is beyond all 
 queflion. It will be fitter to obferve, that the fruit of publick inflru6lions 
 iltlivered in fej-mons, depends upon two things j the matters treated of, 
 
 and 
 
Cause III. Corruption ofChr'iJlians. "^ 
 
 and the way of propofing them ; fo that the faults committed in fermc 
 arc either in the things themlelves, or in the manner of handling them. 
 
 I. The matters handled in ftrmons, are either of doclrine or morality. 
 What has been faid in the firft chapter of this treatife, mayfcrve to dif- 
 cover to tts the defecls in preaching, with relation to thcfe two heads, 
 Thofe who preach the Gofpel do not fufficiently inftru6t the people, nei- 
 ther in the fundamental dodtrines, nor in the duties of religion : and as 
 caiechifmg is properly defigned for the explication of thele triiths -and 
 duties ; 1 think ignorance and corruption chiefly proceed from this, That 
 in moft Churche>, things are not well ordered, with reference to cate- 
 chifing. They are neither frequent enough, nor fo proper for inftruc- 
 tion as they lliould be. Belides, catechifmg is almoft every where neg- 
 le6ted if not defpifed. The common notion is, that catechifms are only 
 for children and for the meaner fort of people. J he function of a cate- 
 chill, which was anciently fo confiderable in the Church, is looked upon 
 now as a fundlion of no great importance, and it is ufuaily committed to 
 perfons of the leaft knowledge and experience. 
 
 Thefe faults might eafily be remedied. One of the moft ufeful efia- 
 blifhments in Churches, would be to increafethe number of catechifms, 
 and to appoint them inftead of the fermoii. But to render them mote 
 ufeful and more frequented, it would be-neceflary to eftablifli two forts oi 
 them. In thofe of the lirft fort, the elements of religion fhould be ex- 
 plained in an eafy and familiar manner, for the benefit of children and of 
 the lefs knowing part of Chriftians. The other fhould be for thofe who 
 have attained a higher degree of knowledge, ^md in thefe, matters that 
 had been propofed but generally before, fhould be more fully and exa^Iy 
 handled. But if it be thought that an efiablifhment of this nature, and 
 that the multiplying of catechifms, might meet with difficulty and ob- 
 ffruflions, it would be neceflary at leafl, for the inftruflion of great 
 numbers of perfons, who never aflifl at thofe cxercifes, that miniflers 
 fhould be obliged to preach upon the fome fubjefts, which are commonly 
 treated in catechifm.s. 
 
 /\s for fermons, the church would reap more benefit from them, if 
 preachers did always fhew true judgment in the choice of the matters 
 they handle. We mufl not think that all forts of fubjc£ts are inflruftivc 
 alike, and that in order to preach the Gofpel, it is enough to fpeak of 
 God in a fermon, and to take a text out of Scripture. Every fubjech 
 ought to be propofed and prefTed according to its importance. To infift 
 upon matters of lefTer moment, whilfi: thofe which it moft concerns Chrif- 
 tians to be informed about arc negle(fi-ed, is to fwerve from the true in- 
 tendment of preaching. 13ut becaufe all preachers have not the cnpacitv 
 to make this choice, it would be fitting, that part of the matter of their 
 difcourfes fhould be appointed and prefcribed to them by a law. For 
 when they are tyed to no rule, when they are at liberty to preach upon 
 any fubje(ft which they thjnk fit to chufe, it happens that many inltead 
 of handling the mofl importance things in religion, and of confulting the 
 prefent flate and neceffities of their flocks, apply themfelves to various 
 fnbjedls which are of no great edification. 
 
 Preachers for the molt part, coiifult only their own inclination in the 
 choice of their matter; and when they pitch upon a fubjefl, i: is rather 
 
 becsufe 
 
238 Ctiufes of the pr^ent Part 1L 
 
 becaufe it pleaics them, and becaufe they apprehend a facility in treating 
 it, than out of regard to the ncctiHties of their congregations. Thoie 
 who are fond of myfteries and allegories, apply their time and ftudies to 
 the expounding of the prophecies, and to the unfolding of the types of 
 the old Teftanicnt, lliole who are given to difpuling, fill their fer- 
 iiions with nothing clfc but contioverfy. And the fame may be faid of 
 fpeculative divines, who arc converfant in the fathers and htftory, they 
 entertain the people with ihofe things which are the ordinary ful)je£t of 
 their meditations and (ludics. 1 do not mean, that luch things ought 
 never to be fpoktn of; they may fometimes be touched upon, provided, 
 this be done judicioufly : but they hav« a forry notion of religion and 
 preaching, who make thofe matte: s their main bufincfs, and fancy they 
 have entirely fulfilled all the parts of the Gofpel miniftry, when they 
 have preached upon types, or controverfy. 
 
 What ! have now faid, may be applied to the choice of texts. * Jll 
 Scripture Indeed, as St. Paul lays, is profitable for inJ}ru£iion j that divine 
 book contains nothing but what is ufeful ; but yet the various ufefulnefs 
 of the feveral parts of Scripcure, is to be diitlnguiflied, and it muft be 
 owiied that iome places are more ufeful and inftruitive than others. Some 
 difference is to be made between thofe books and chapters, which ex- 
 plain the do^lrine of redemption, the defign of Chrift's coming into the 
 world, or the duties of a Chriftian life ; and thofe which ferve only to 
 acquaint us with the order of times, and to confirm the certainty of 
 hiftory. Thefe ]aft have their ufe, fince the truth of hiftory is one of 
 the main proofs of the truth of religion ; but thofe places are more ufeful 
 which treat of wliat we are to believe or to do in order to falvatlon. It 
 is of anotht-r fort of importance, to explain the Gofpel, than to preach 
 upon the book of Jofnua or Ruth, or upon feme places of the prophets, 
 1 am not ignorant that fome have thought, that the Scripture is equally 
 lich every where ; that all doctrines may be drawn from all texts ; that 
 thofe chapters and verJes which fecm the moft barren, and where there 
 appears nothing extraordinary, contain myfteries and treafurcs which 
 might exhaufc even the meditations of angels ; but this conceit is fo ab- 
 furd and repugnant to fenfe, that I do not think it worth my while to 
 confute it. 
 
 Morals being fo effential a part of religion, (hould be very particularly 
 infifted upon by preachers, ai'd ytt few do it ; fo that morality, of all 
 things is that which is the moft fuperficially handled in the grcateft part 
 offernions. This fault in preachers proceeds from fcveral caufes. Some 
 have a prejudice againft morality, and think it ought not to be indfted on. 
 Others who are conceited with vain learning, imagine that to preach 
 morals, argues but an ordinary meaiUre of parts, and little Ikill in divi- 
 nity, and that it becomes them better to foar after high fpeculations, 
 and to dive into the myfteries of faith and of the moft lublime theology. 
 This cuftom of infifling more upon doctrine than morals, proceeds ail'o 
 from another caufe, which is, that in this laft age divines were fain to be 
 continually explaining and difputing ; and fo the fame method has been 
 followed ever fince. 
 
 I am apt to think befides, that many divines negle6l mol^ality, becaufe 
 
 the 
 * 2 Tim. iii. 16. 
 
Cause 11 r. CcrrupUen of ChriJIians. ajf 
 
 the treating of it is more difficult, than the explaining do61rinal matters- 
 I^et ihofe rupcrcilious and fpeculative divines fay what they will, the 
 right handling of morality ii-the hardcft thing in preaching, it is eafic 
 to explain a text, or a point of doftrine ; and a man muft be very meanly 
 (gifted, if with the help of a commentary or a common-place, he is act 
 able to do the feat, and to fiirni{h out his hour. But to preach morals is 
 quite anotlier thing. I confels that there is a way of preaching morality 
 which requires no great pains. If men content thcmldves with deli- 
 vering moral fayings concerning vice and virtue, this may be done with- 
 out much labour. But when a preacher purfues true morality, wh^n 
 lie is to mafter the hearts of men, to reform the manners of a whole 
 congregation, to encounter the inclinations of his hearers, and to make 
 them renounce their pafiions and prejudices ; then it is that he ineets with 
 many and great difHculties: this is an inexhauftible fpring of labour and 
 meditation, and a taik which few preachers care to take upon them. 
 
 In religion, do<f^rin€ fhould never befeparated from morality, nor one 
 ofthefe preferred before the other. But yet it is nec^flary to infift more 
 upon morality than upon do£hine, not only becaufe the defign of our 
 whole religion is to make us good men, but alfo becaufe morality cann'ot 
 effed^ually be taught without being much dv.'elt upon. It is only by en- 
 larging on matters, and entering into many particulars, that the two 
 ends of morality are to be attained, which are initrudliiig men in their 
 duty, ^nd perfuading tiiem to the practice of it- 
 Morality is of a vafl extent, as may appear by coniidering how many 
 duties are compriled under thefe three heads of Ciiriffian morals, pietj', 
 juflice, and temperance. Befides thefe duties which are common to all men, 
 there are fome particular ones relating to the different conditions, call- 
 ings, ages, and Hates which men are in. And how many tlimgs are 
 there to be confidered upon all thefe heads ? This is not all, for thefe du- 
 ties vary infinitely, iiy reafon of the diverfity of circumftances. There 
 are almofl as many different difpciitions as there are perfons amonf a 
 great multitude of men who are addifted to the i'ame vice; there ate 
 hardly two who are vicious in the fame degree and manner, it is there- 
 fore requifite that preachers fliou Id dcicend into particulars, and thatthev 
 fhculd io chavaclerize duties, virtues and vices, that every orje may know 
 himfeJf in the defcription. 
 
 And yet this relates only to bare inftru6tion. Now if in the next 
 place we intend to engage men to the practice of thefe duties, there new 
 difficulties will arife, and no good fuccefs can be cxpe-fted but from af- 
 fiduous care and conftant labour. There aie in man's heart, fo many 
 different difpolitions and motions, fo many iilufions and prejudices, .fa 
 many windings and artifices, tliat a very particular application is required 
 for us to infinuate our fclves into it» When the truths and doflrines of 
 religion are to be taught, things need not be lo minutely handled, and 
 there is no occafion to ufe fuch mighty endeavours ; nay, the being very 
 particular may be a fault. IHIethat would inftruct, fo he is clear, fhould 
 rather be fhort than prolix. The hearers do eafily apprehend the truths 
 • which are propoietl to th.em, and the moil coirupt men are able to dif- 
 cern truth from error i a libertine will fmd who is in the right or in the 
 v.rong, in adifpute. i3ut it is not (o eafie u thi))g to touch the heart, or 
 
 t« 
 
240 Cailfe: of the prefent Part II. 
 
 to conquer Inveterate habits. What Tully fays in his dialogue of the 
 orator, deferves to be inferted here, it is this, * Pajfiom are not to be ex- 
 cited in a 7noimnt^ as a proof does prejcrdly perjwade Jo Joon as it is propojed. 
 j4 proof is confirmed by reafons^ and tea fans clearly fet cut, make an impref- 
 fion immediately ; but when we intend to raife the paffionSf the fuccefs does not 
 Jo much depend upon the conviction, as upon the perturbation of the mind. 
 Oratory cannot have its effects then, without prolixity^ variety, copioiifnefs and 
 vehemence of dijcourfe. Thoje therefore who fpeak briefiy and calmly ■i are fit 
 to injlru£l^ but not to move. 
 
 From thefe reflexions it appears, that the method of thofc preachers, 
 who are large upon the explication of doflrincs, and fuccincl upon mo- 
 rals, is direftly contrary to the true way of preaching, and that thofe do 
 very ill underftand what morality is, who either defpife it, or look upon it 
 as the ealaeft thing in preaching. 
 
 We may likewife apprehend from what has been faid, what are the 
 moft ordinary faults of preachers when they treat of morals. I fliall ob- 
 ferve three of them. Their morality is too general^ it is defective, and it 
 is fometimes/tf//^. 
 
 1. Many preachers are /s^^^wr^/ in handling morality. This is the 
 head vvhich is the moft flightly touched upon. They fpend the greater 
 part of their fermons in explaining the fcnfe of a text, they fift all the 
 words, and examine all the circumftances of it with the utmoft nicety. 
 In a word, they drain the fubjeft. But when they come to the applica- 
 tion, they content themfelves with two or three general ufes ; they ad- 
 drefs to their auditory fome loofe exhortations to a good life ; even when 
 thev are to fpeak upon a moral fubjccl, they confine themfelves for the 
 moft part to general confiderations ; nothing is particularized, or treated 
 with the necelfary exa6tnei"s. Now generalities are of no great ul'c in 
 matters of morality. To fay in general terms, that men ought to be 
 good, and to declaim againft fenfuality, or covetoufnefs, is that which 
 will convince no n~;an. It is not bawling or fending finners to hell, that 
 is likely to win upon them. It fliould be di{tin£\ly (hewn, what it is ta 
 be a f^ood man ; virtues and vices fliould be characterized, and their va- 
 rious kinds and degrees obferved ; particular rules ought to be given to 
 the hearers, they ought to be furnifhed with necelTary motives and di- 
 rc£lions ; we are to confute their miftakes, and to obviate their obje<flions 
 and excufes. Till we come to this, preaching will be attended with ^t- 
 tle fuccefs. 
 
 2. The moral difcourfes of preachers are often rf^^zW i for befides 
 that they handle morality in a fuperticial manner, there are fome effential 
 articles which they feldom or never fpeak of, among which we may 
 
 reckon 
 
 * Cicero tic orat. I'lh. 2. non enim, rtcut argnmentum, fimul atqne pofitum eft, 
 arripitur, alterunique & tertium poicitur, ita mifeiicordiam, aut invidiam, aut 
 iracundiam fimulat que intuleris, polfis commovere. Argumentum enim ipfa 
 laiione contirmat, qux fimul atque emifla c\\ adhasreicit. lUud autem genus 
 orationis, non cognitionem judici?, led perturbationem requirit, quam confe- 
 Qui nifi multa, & varia, & copioia, & fimili contentione orationis nemo potefl. 
 Qiiarequi aut breviter aut fummifle dicunt, docere judicem polTunt, commo- 
 vere non polTunt. 
 
ClUSt Hi. Co^fiiption of ChrxflianSi 14< 
 
 reckon reftitution. The moralities of preachers turn almofl together 
 upon four or five heads, tack only fome of the grofler fins, fuch as blaf- 
 phemies, uncleannefs, and fuch other vices. But this is to confine them- 
 felves, to the firfl; elements of piety and morality. True morality goes 
 a great deal further. Piety does not only banifh the more heinoue fins ; 
 it does befides fill the heart with a fincere love of virtue ; it foftens and 
 rectifies the inclinations, it produces in a man, gentlenefs, humility, pa- 
 tience, refignation to the will of God, divine love, tranquility under all 
 events, charity towards other men, and a zeal for juftice and goodnefs. 
 This is the main of piety, this is what fhould inceilantly be laid before 
 Chriftians, to miake them apprehend the extent and perfe6lion of the 
 morals of the gofpcl. 
 
 3. The moral difcourfes of preachers zxefalfe. i. When they are too 
 remifs j 2. When they are too fevere ; and 3. When they are contradic- 
 tory. Their morality is too remifs, when it does not propofe all the du- 
 ties of holinefs in their full latitude, when it flatters finners, or does not 
 fufliciently awaken their confciences. It is over-fevere, when it raifes 
 groundlefs fcruples in men's minds ; when it reprefents as a fin, that 
 which is not really fo ; or when it makes a neceflary duty of any thing, 
 which may be omitted without danger. Preachers likewife over-do 
 things, in the pi6lures they draw for virtues and vices. If they are to 
 fpeak of covetoufnefs or forbidden pleafure, they drive to make of thefe; 
 the moft hideous picftures they can ; they paint out a covetous or a vo- 
 luptuous man as a monfter, they afie6l the moil lively defcriptions and 
 figures, and their fermons are loaded with every thing that their collec- 
 tions afl'ord upon the fubjecft. But all this is only noife, and fo much 
 breath fpent in vain. Such morality does not hinder the voluptuous or 
 covetous man from purfuing his ordinary courfe, it is rather apt to 
 harden him in it ; becaufe as he does not fee himfelf in the difmal pic- 
 ture which is made of thefe vices, fo he thinks himfelf free from them, 
 or at lead not very guilty of them. Laflly, preachers do fometimes de.* 
 liver contradi£lory morals. Having not fufliciently meditated upon the 
 principles of religion and morality, they run themfelves into contradic- 
 tions ; they fay one thing in one place, and the contrary in another ; they 
 lay down principles which deftroy the confequences they will draw from 
 them, or they draw confequences which overturn the principles they 
 have laid down. 
 
 II. The faults I have hitherto obferved, relate to the matter of preach- 
 ing ; thofe which are committed in the manner are not indeed fo efTential, 
 but yet they are important enough to defervc fome notice here. 
 
 It is to no purpofe to preach pure doftrine and good morality, if this 
 is not done in a proper way to inllru£l: and to perfuade. The molt im-« 
 portant truths lofe their force in the mouth of a man, who either cannot 
 fpeak of them in a fuitable manner, or expfefies them obfcurely. And fo 
 likewife the way of exhorting and cenfuring, is often the reafon why ex- 
 hortations and cenfures prove ineffectual. Either they are not accurate 
 or convincing enough, or they are cold and languid, or they are not fea- 
 foned with prudence and mildnefs ; but are a kind of fire, which has more 
 of anger and indiferetion, than of true zeal in it, and whieh offends more, 
 than it affects or perfuades the hearers. 
 
 Vol. VI, Q^ Divcri 
 
^^2 Caiifes of the prcftnt Part II. 
 
 Divers confiJeratlons might be here infiiled upon concerning the way 
 of preaching j but I think what is moil material to be faid on this fubicct, 
 may be reduced to this one thing ; that the manner of preaching is not 
 fnnple and natural enough. The way of preaching {hculd correfpond 
 with the dcfign of religion and fermons, which is to inform the under- 
 flanding, and to move ilie heart. This end is attained by thofe, who 
 think and fpeak clearly and naturally, when every thing, in reafonirig, 
 method, flyle, and exterior, is regulated by nature aiul true fenfe. But 
 it has been obfervcd long ago, that preachers are particularly apt to fail 
 in this refpecl:. Falfe and coniufed ideas, unaccurate rcafonings, flrained 
 or impertinent refle£lions, forced and unnatural expreflions, are aimoft 
 become the property of that order of men. One would think that moft 
 preachers take pains not to follow nature ; as if a man was no fooner in 
 the pulpit, but he muft fpeak no longer like the rell of mankind, as if 
 tlie part of a preacher wat> fcmething like that of a prophet among the 
 Jews. Nay this is palled into a proverb; fo that odd ways and inju- 
 dicious retlet^ious, are called wavs and refle6lions of preachci-s. 
 
 1. If nature was confulted, and if men did confider the end of preach- 
 ing, they would fee in the firft place, that the methwl which is followed 
 by many, in the explaining of Scripture and the compoiing of fermons, 
 had need be reformed in fome refpefls, and that it does not agree fo well 
 as it {liould, M'ith the finiplicity of the Gofpel. For inftance, why iliculd 
 time be wailed in exordiums and preliminaries ? Why ihould a preacher 
 dwell upon the explaining of words and phrafes which every bcdy under- 
 ftands, or upon prefiiiig the kail circumilances of a text ? What iignify 
 thofe needlefs digreilions, thofe objeftions which no body thinks of, thofe 
 citations and ftories, which in fome countries fill up fermons, and fo 
 many other fmall iiiceties, which clog thefe kind of difcouries ? All this 
 might be let alone, without prejudice to publlck edification. 
 
 2. It is for want of confulting nature, that preachers are oblcure. 
 Sometimes the obfcurlty of their fermons arifes from the things they 
 fpeak of, when they are obfcure in themfelves. But at other times this 
 obfcurity proceeds, from their not having diilincl ideas of the fabje£ls 
 they treat. Their ilyle and language do alio contribute much to make 
 them dark. Some ufe fcholaftical words and terms of art, which are 
 arabick to the people ; others delight in figurative an.d improper expref- 
 fions, which prefent lalfc ideas to the mind. Now they might avoid all 
 thefe faults, if they did not fovfake nature and iimpllcity. But fome 
 nreachers alte£l the faying new and iingular things, and they would be 
 lorry if they had made ufe of fimple and common ideas, rcafonings and 
 exprefiions, which yet are the clearefl and the beil. 
 
 3. Falfe eloquence proceeds from the fame fource. Preachers com- 
 monly aim at eloqueiice •, and it is to compafs this end, that they take 
 fuch pains in the compohng and delivery of their fcrnions, and that they 
 aiFecl a Ityle, a pronunciation and geilures, which become a ilagc-player 
 or a prophane orator, much better than a miniiter of Jefus Chriil. I 
 might remark here, that this affedlatioir of eloquence, is not very fuita- 
 ble to the fpirit of piety, which ihould animate a Clergy-man. But not 
 to moralize upon this, I ihall obfen-e tlrat thefe preachers mifs their 
 «iark, by making fo much wor!:, azid by uhng fiuch mighty endeavours 
 
 tp 
 
CAUSt lit. Corruption of Chrijl'iam. ' s^j 
 
 to hit it. True eloquence, the force of a difcourfe, an elevated and fub" 
 lime ftyle, confifts in following nature. Nothing admits of greater ve- 
 hemence and loftinefs than the fubjecls which religion affords. Let a 
 preacher be well acquainted with thefe, let him go about them in an eafy 
 and natural way, but efpecially let him feel and be thoroughly alfe£led 
 with them ; and he needs not trouble himfelf about any other helps ; he 
 will defpife all the falfe fparkling, and the vain ornaments of infipid and 
 boyifli eloquence, and he will not be capable of fpeaking like a grammar 
 fcholar, or a declaimer. All that which colls preachers fo much labour, 
 flights of wit, refined thoughts, ingenious defcriptions, poliie language, 
 all that, I fay, is very mean. By fuch things they may raife at moft a 
 vain admiration, but they Mall never infhrudl nor convert a finner. One 
 dram of good fenfe is worth more than all that. 
 
 4. Some preachers run into another extreme, their way of preaching 
 is negle£led and coarfe ; they think to juftify themfelves, by faying, that 
 they are fimple and popular, that they fpeak naturally and without art. 
 But they fwerve as much from nature as the others ; and as it is a fault 
 to be affefted, it is another to be ilat, homely and barbarous : it is as 
 much againft nature, to ufe ridiculous and offenfive geftures, tones and 
 ways, or to ftand without motion or a6lion in the pulpit, as it is to play' 
 the declaimer there. 
 
 I might add other confiderations about the manner in which the Gof- 
 pel ought to be preached, but I fliould engage too far in this fubje^l. 
 We may judge now whether ignorance and corruption do not proceed 
 from the defe6ls of thofe who preach tlie Gofpel. The people have fcarce 
 any notion of religion, but what they gather from fermons. If fermons 
 then are not inftruftive and edifying, either becaufe all the truths and 
 duties of Chriftianity are not propofed in them, or becaufe they are ill 
 propofed, the people mull of neceflity be very much in the dark. 
 
 I fliall fay one word more concerning the inftrutlilion which pallors 
 cOve their flocks. Pubiick inftruclions, how ufeful focver they may be, 
 are not fufficient. The edification of the Church requires, that upon 
 certain occafions, paftors fliould likewife inflrucl in private. This 
 neceflity of private inflrutlions, may be proved by the following argu- 
 ments. I. If there be none but .pubiick inftruilions, and exhortations, 
 what inftru6lion can a great many perfons receive, who either do not 
 frequent, or do not hearken to fermons ? What will become of thofe who 
 hear, but do not underlland what they hear, or who underfland it, but 
 forget it prefently, and fo do not pra6life it ? 2. All things cannot be 
 faid in fermons, how particular foever they may be ; yet flill many things 
 remain untouched. Nay, there are matters which a preacher cannot 
 bring into the pulpit. Can he enumerate all the cafes in which injuftice 
 may be committed, or reflitution is to be made ? Can he fpecify thofe 
 infinite frauds waiich are pra6lifed in men's fevcral callings and trades ? 
 Can all cafes of confcience, about which the hearers want inftru6lIon, be 
 decided in a fermon .'' Dare we infill in the pulpit upon the h.ead of impu- 
 rity ? And may not this be one of tlie reafons why that fin is fo common ? 
 If Chriftians then have no opportunity to be inftrufted in private about 
 thefe articles, they willbe ignorant with relation to them as long as they 
 live. 3. In order' to good inftrudion it is neceflary, that the teacher and 
 
 Qji thofe 
 
t44 Caufes of the prefent • Part IT. 
 
 thofe vilio are taught, lliould communicate their thoughts to one another. 
 For the hearers may have their doubts •, they may fometimes be at a Hand, 
 by reafon of fometliing which they do not know, or of fome diiBculty 
 which darts up in their minds. Some have been hearing fermons for 
 thefe twenty or thirty years, who yet entertain fcruples and doubts con- 
 cerning the fundamentals of rcUgion. If fuch perfons receive no other 
 information, they will not be moved by any thing that is faid in publick, 
 but they will retain their fcruples to their dying day. 
 
 All this fhews that private inflru6tion is a part of the pafloral care : and 
 the pradtice of it would certainly be very ufeful,not only for the edification 
 of the people, but alfo to keep the Clergy from growing amifs, and to make 
 them more diligent in the difcharge of their ofnce. For when they have 
 nothing to do but to preach fermons, it is much to be feared, confidering 
 men's propenfion to lazinefs, that they will become negligent. It is 
 therefore an unhappinefs, that private inftrudlions fliould be almoft out 
 of ufe, and that there fnould be fo little communication about religious 
 matters, between the people and their miniilers. We have no inftrudtion 
 remaining, but what is delivered from the pulpit ; and that would not be 
 fufficient, even tho' fermons were fuch as they ought to be. But whea 
 private inflruclions are wanting, and when fermons are defective befides, 
 it is impoflible but that the greateft part of Chriflians, being deilitute of 
 necefiiiry informations and aids, muil live in corruption. 
 
 II. The fecond funiSlion of paftoi-s, which ihould perhaps be named in 
 the firft place, is the conduft and government of the Church. Upon this 
 I obferve. Firft, That thofe do not underftand the nature of the paftoral 
 office, who confine it to preaching. Tliere was a time when preaching 
 was quite laid afide, and when Church-men did only perform divine 
 fervice. But now a-days in many Churches, the whole miniftry ts 
 placed in the bufmefs of fermons, and the eccleiiafticks are looked upon, 
 not as paftors, but preachers -, as men whole office it is upon certain days 
 and hours, to fpeak in the Church. Preaching is without difpute, a part 
 gf the office of paftors. But it is a great mifcake to think, that God has 
 appointed tliem only to preach ; for they are entrufted befides with the 
 government of the Church, and this part of their employment is at lead, 
 as efleutial as preaching. It is remarkable, tliat the fcripturc fpeaks of 
 paflors in divers places, and that the titles 4t gives them, and the functions 
 it afcribes to them, relate chiefly to the governniLent of the Church. This 
 is implyed in the name of bifliops, priells, or elders, guides and paftors. 
 St. Paul has writ concerning the duties of the miniftry : if we examine 
 what he fays of the functions of that charge, and of the qualifications of 
 thofe who are to be admitted into if, we Ihall find that he is much larger 
 upon the government of the Church, than upon preaching. To this 
 purpofe, the epiftles to Tinwihy and 'Titus may be confulted. 
 
 But further, all Church-men are not called to preaching. The apoftles 
 diftinguifli their fundlions ; they tell us, * That all are not ihciorsy that all dt 
 not interpret y that all do not adm'inijler the luordy that all do not teach and exhort ; 
 that form are appointed to inJirnSf^ to exhort, and to expound ihefcn'ptures, 
 
 others 
 
 * See X Cor. xii. 4, 5, 6, aS, 29, 30, A^t vi. 2, &c. Rom. xli. 6, 7, 8. 
 » Tim. V. 17. 
 
Cause III. Corruption of Chrl/ilam. 245 
 
 cthtrs to govern y atid others to do ivorks oj" charity. Though we fliould fup- 
 pofe that there is nothing in this, which relates to the extraordinary gitts 
 conferred upon the f.rft miniftcvs of the Gofpel, and to tlie order which 
 was then obferved 5 yet it is plain that thefe places are to be underftood, 
 of the gifts and funtHons of ordinary paftors. 
 
 This is confirmed by the pra£lice of the primitive Church. Tlie 
 principal and the mod general fun^lion of pallors then, was the infpedlion 
 and governing of the Church. Preaching was not neglefted, but all 
 Church-men were not preachers, this province was committed to thofe 
 who were fit for it. Would to God this diltindlion was ftill obferved ! 
 The Church would be better governed, and the Gofpel better preached 
 than it is. There are talents requifite to preach the Gofpel, which every 
 body has not, and others are neceflary for the conduct of the Church ; 
 and all thefe gifts feldom meet in one perfon. If then no regard is had 
 to diftereut gifts and functions, if without diilinftion every thing is com- 
 mitted to one pcrfou, it is vifible that the Church will be ill edified. 
 Befides that I have fliewed in the firit chapter of this fecond part, that it 
 is a dangerous notion, whicli reftrains the miniftry to preacliing. But 
 to remove this inconveniency it would be neceffary, that a competent 
 number of ecclefiaflicks fliould be had in every Church. 
 
 1. To exprefs mv thoughts more particularly concerning the office of 
 paftors, with relation to the government of the Church ; I obferve, firft, 
 That difcipline is worn out of ufe, as I have fhewn at large in a chapter 
 upon that fubie6l. It is true, that this defeat is not wholly to be imputed 
 to paftors. If they do not govern the Church by a good difcipline, it is 
 becaufe they have been deprived of their authority. Many of them are 
 fenhble of this diforder and lam.ent it : but what can they do when they 
 exercife their miniftry in places where their hands are tied up, where 
 they dare not refufe the facrament to an adulterer, and where they fhould 
 bring themfelves into great troubles, and perhaps be depofed, if they 
 took upon them, to obferve the apoftolical difcipline ? They are forced 
 then to confine themfelves to preaching, which when it is not backed 
 with difcipline, can never have that effect which it would produce in 
 conjun£lion with it. There was nothing left to paftors but what could 
 not be taken from them without abolilhing the whole miniftry : all that 
 remains is only preaching and adminiftring the facrarnents. And yet for 
 all that, a great part of the Clergy may juftly be charged with that fault 
 we complain of, and with that corruption of the people which is a con- 
 fequence of it: (fince there are thofe among them, who oppofe the refto- 
 ration of difcipline, and look upon it as an indifferent order ; and others 
 who are placed in Churches, where fome form of difcipline is left, render 
 the exercife of it ineffe6lual, either through imprudence and exceffive 
 feverity, or through a fhameful remifnefs, and a cowardly indulgence. 
 
 2. Befides the pubUck, there is a private difcipline, which coniifts in 
 infpecfing the lives of private perfons, in vifiting families, in exhortations, 
 warnings, reconciIiations,and in all thofe other cares, which a paftor ought 
 to take of thofe over whom he is conftituted. For neither general exhorta- 
 tions, nor publick difcipline can anfwer all the occaHons of the Church. 
 There are certain diforders, which paftors neither can, nor ought to 
 redrefs openly, and which yet ought to be remedied by them. In fuch 
 
 (^ 3 cafes 
 
2<\6 Caufes of the prefetit 'Part II. 
 
 cafes private admonitions are to be iifed. The concern of men's falvation 
 requires this, and it becomes the pafloral carefuhiefs, to feek the flraying 
 flieep, and not to let the wicked perifh for want of warning. But thefe 
 are cares to which fome paflors do not fo much as think themfelves 
 obliged ; they content themfeh'es wirh admonifliing fmners from the 
 pulpit. There is very little intercourfe between pallors and thofe who 
 are committed to their charge. Private perfons live without being ac* 
 countable for their condu^: to any body ; and except they commit the 
 greatefl enormities, they fancy no man has a right to enquire into their 
 aftions. Nothing i-eaches them but fermons, and thcfe theymind as much, 
 and as little as they pleafe ; this mull needs produce licentioufnefs. 
 
 The vifitiug of iick and dying perfons, is one of the moft important 
 funftions of the office of pallors; but when it is not performed with exaft- 
 nefs and zeal, it contributes as much as can be imagined to the keeping 
 up of fecurity. Every one muft needs fee, of what confcquence this 
 part of the miniflry is, if he confiders that it is at the end of life that we 
 are to be judged, and that our eternal ftate depends upon the condition 
 we die in : and if we refledl; at the fame time upon v/hat the fcripture 
 tells us, * that nvejhall remve in the world to come^ according to the good or 
 evil ive have done in this ; we fhall eafiiy apprehend, what miniflers ought 
 to do, v/hen they vint fick and dying perfons. Their chief bufinefs 
 fhould be, to difcover what ftate thofe perfons are in, that they may fuit 
 their exhortations to it. Then is it that they ought to fpeak to the con- 
 fcience of finners, and to perfuade them by all poilible means, to examine 
 their lives, and the difpofition they are in, in reference to their falvation. 
 And when a minifter meets, as it happens too frequently, wit) i fick per- 
 fons, who arc engaged and hardned in vitious habits, or whofe repent- 
 ance (may juftiy be queftioned ; it is then that he had need ufe all his Ikill 
 and prudence, all his zeal and endeavours, to fave fouls which are in fo 
 great danger. Upon fuch occafions both the minifter and the fick per- 
 fon, have need of time, leifure and freedom, and a hafty difcourfe of 
 prayer fignifies nothing. 
 
 And now we may judge whether a man difcharges the office of a paflor, 
 who only in general exhorts dying perfons to acknowledge themfelves 
 miferablc finners, and backs thofe exhortations with afi'urances of the 
 divine mercy through Jefus Chrift, or who only reads fome forms of 
 exhortations and prayers, as the cuftom is in fome places. This method 
 is fitter to lay afleep than to awaken a guilty confcience ; and this way 
 of exercifing the minift ry, overturns the doctrine of a future judgment, 
 and moft of the principles of religion. A minifter fpeaks to a lick perfon 
 of the pardon of his fins, he exhorts him to leave the world with joy, he 
 difcourfes to him of the happinefs of another life, and fills him with the 
 moft comfortable hopes •, and perhaps this (ick perfon is a man loaded 
 with guilt, a wretch who has lived like an Atheift, who has committed 
 divers fins for which he has made no fatisfadlion, who has not pra£tifeJ 
 teftitution, who never knew his religion, and who is atlually impenitent. 
 Such a man ought to tremble, and yet fuch confolations from the mouth 
 of his paftor, make him think that he dies in a ftate of grace. 
 
 Sut if this way of vifiting and comforting the fickj betrays them into 
 
 fecurity, 
 
 * 3 Cor. V. 10. 
 
Cause III. Corruption of Chrljliatis. 247 
 
 fecunty, it has the fame efFe£l upon the (landers by, who when they hear 
 the confolations wiiich are adminillered to perlbns, M'hom every body 
 knows not to have led very Chrillian Hves; make a tacit inference, that 
 the fame things will be faid to them, and that their death will be happy, 
 whatfoevci" their pale life may have been. 
 
 Befides the want of ability and zeal, there are two tilings which hinder' 
 paftors from difcharging towards dying people, the important duties to 
 w^hich their ofiicc obliges tliem : The one is, that commonly pallors vifit 
 the fick only in cafes of extremity ; and the other is, that they have too 
 little communication witii their flocks, and no fulHcieut knowledge of 
 the lives and conduft of private perfons •, fo that being ignorant of the 
 ftate and occafions of the fick, they cannot at the approach of death, ad- 
 miniller to them v/holeforne counfels and exhortations. 
 
 Thefe I think are the mod eflcntial defcQs of pallors, both in the in- 
 ftrutlioii, and in the government of the Church. 
 
 Having thus far treated of the duties of the pafloral charge ; I come 
 now to coniider thofc qualitications, with which paftors ought to be en- 
 dued. And thefe are of two forts : firft. The endowments of the mind, 
 by which I mean thofe abiliLies and talents, which are neceflary for the 
 inftruftion and conduct of the Church ; and fecondly, the qualifications 
 of the heart, by which I mean probity and integrity of life. 
 
 I. No man queflions but tl a': abilities and talents are requifite in thofe 
 who exercife the office of minifters in the Church. Fird, Some are ne- 
 ceflary for preaching the Gofpel, and for the right expounding of fcrip- 
 ture. Preaching requires a greater extent of knowledge, than is commonly 
 imagined. To preach /'W'^ell, a man fhould be well Ikilled in languages, 
 hiilory, divinity, and morality. He fhould be acquainted with man's 
 heart, he fiiould be of a fagacious and difcerning fpirit, and above all 
 things he fhould have a true and exa6l judgment ; to fay nothing of fome 
 other qualiiications, which are neceflary to every man who fpeaks in 
 publick. 
 
 Neither are thefe endov/ments fufficient ; particular talents are requifite 
 for the conducl: of tlie Church. To guide a flock, and to be accountable 
 for the falvation of a great number of fouls, is no fmall charge, lior an 
 employment which every body is fit for. A man' to whom the govern- 
 ment of a Church is committed, in whofe hands the exercife of difcipline 
 is lodged, whole duty it is both to exhort and reprove both In publick 
 and in private, and who ought to fupply all the occafions of a flock, and 
 to be provided for all emergencies ; fuch a man has need of a great deal 
 of knowledge, zeal and firmnefs, as well as of much wifdom and pru- 
 dence, moderation and charity. That all thefe qualifications are requi- 
 fite in a pallor, is evident from the nature of his office ; and St. Paul 
 teaches it, when he appoints that none fliall be admitted to this employ- 
 ment, but thofe in wdiom they are to be found. 
 
 What etfecl then can tiie miniftry have, when it is exercifed by men 
 who .w^ant thefe qualifications, or perhaps have the quite contrary ; who 
 are ignorant, who knew nothing in matters of difcipline and morality, 
 who can give no account of a great many things contained in Scripture, 
 and whofe whole learning i« confined to a Commentary ; who can nei- 
 ther reafon true, nor fpeak dearly •, who are either indifereet, negligent 
 
 Qji or 
 
148 Caiifes of the prefent Part \l, 
 
 or remifs in the excrclfe of their ofEce ? But I do not wonder that thefe 
 qualiikations are wanting in moft Clergy-men. Vaft numbers who 
 were not cut out for this employment, afpire to it. And befides thefe, 
 abilities are not to be acquired without labour and application Now 
 many Church-men are (hamefully idle ; they look upon their profefTion 
 as a mean to live eafy, fo that declining the duties of their place, they 
 content themfelves with the incomes of it. Thofe who are to preach 
 arc more employed ; but their fermons are almoll their whole buiinefs : 
 their work confiils for the mofl part in copying fome Commentaries, and 
 as Toon as they have acquired a little haoit and facility of fpeaking in 
 publick, almoll rU of them give over ftudy and labour. We may al- 
 moll make the fame judgment of thofe ecclefiaflicks, who tho' they llu- 
 dy hard, yet do not direct their fludies to the edification of the Church. 
 The learning and the ftv.dies of divines, I fpeak of thofe chiefly who have 
 cure of fouls, is often vain, and of no ufe for the edifying of their flocks. 
 They apply themfelves to things fuitable to their inclinations, and their 
 lludies are but their amufement, or their diverfion. Now he who neg- 
 lecls the duties of his calling, and purfues other employments, differs 
 very little from him who does nothing at all. 
 
 II. Probity is not lefs neceflary to pallors, than knowledge and abi- 
 lity j and this probity ought to have three degrees. 
 
 I. The firft is, That pallors give no ill example, and that their life 
 be blamclefs. This is the hrft qualification which St. Paul requires in 
 thofe who afpire to this holy Oihce. * Lat n BiJI-wp^ fays he, be hlamehfs ; 
 that is, his manners ought to be fuch that he may not juftly be charged 
 with any vice, or give any fcandal. Then the Apoftle fpecihes the faults 
 from which a pallor ought to be free ; riot giv(n to iv'me^ no Jlriher^ not 
 greedy of filthy lucre .^ hut patient ; not a braivler^ not covetous^ one that riileth 
 tuell hh own hotifc, having his children injtihjection with all gravity y artdivho 
 is not lifted up ^'ith pride and felf-conceit. 
 
 Every body knows how much might be faid^if the condu6l of Cler- 
 gy-nien was to be examined upon all thefe heads. Are not many of 
 them fcandalous by the irregularity of their manners ? How grofs and 
 fhameful foever the fin of drunkennefs may be, yet do they never com- 
 mit it, and is not this vice very common among them in fome Coun- 
 tries ? Are not fome of them furious and palFionate in their actions and 
 words ? Do we never obferve in them a fordid covetoufnefs, and an ex- 
 ceflTive fludy of felf-interefl } Are their families always well ordered ? 
 Are not pofitivcnefs and pride very remarkable in fome perfons of that 
 profeflTion ? Is there not often jufl; caufe to complain, that they are im- 
 placable in their hatred, that they have little charity ; and that there is 
 lefs prepofl"efrion, and more of gentlenefs and true zeal to be found 
 among lay-men, than among divines ? I fay nothing of fome other 
 faults which are not lefs fcandalous in Church-men ; as when they are 
 given to fwearing, when they are diflblute and undecently free in their 
 words, when they are wedded to divertifements and pleafures, worldly- 
 minded, lazy, crafty, unjufl and cenforious, 
 
 When fuch vices appear in the lives of Clergy-men it is the greateft 
 of fCfindals j from that minute the Gofpel becomes of no effeft in their 
 
 mouths^ 
 
 * J Tim, iii. Tit. i. 
 
Cause III. Ccrrupion of Chi'ijlians. 14^ 
 
 mouths, the laws of God are trampled upon, the moft facred things are 
 no longer refpeilcd, divine worfnip and the facraments are profaned, 
 the miniftry grows vile, religion in general falls under contempt, and 
 the people being no longer curbed by the reverence due to it, give up 
 themfelves to an entire licentioufnefs. I confefs that Chriftians ought 
 .to follow the docSlrine rather than the example of their guides, and that 
 it is poiTible to profit by the inllru6lions of a man, who does not pra£life 
 V'hat he teaches. But every body )ias not difcretion and firmnefs enough, 
 to feparatc thus the uotlrine from the example, and not to be fliaken by 
 tlie fcandal occafioncd by Church-men, when their life and their preach- 
 ing contradict each other. Men are very much taken with outfides, and 
 govern themfelves more by imitation than reafon. A great many per- 
 fons want nothing but pretexts and excufes, to juftifie them iu all things ; 
 and there is no pretence more fpecious, than that which the ill lives of 
 the minifters of religion afford. When the people fee men who are in- 
 ceffantly fpeaking of God and recommending piety, and yet do not prac- 
 tife themfelves what they preach, they rejecf all that comes from them, 
 they fancy that the Gofpel is preached only for form's-fake, and that the 
 maxims of religion may be fafely violated. 
 
 Z. But St. Paul requires fomewhat more in pallors, than not to be 
 fandalous ; this is but the firll and the lowed degree of probity. He would 
 have them befides to be adorned with all manner of virtues. * 'To be vi- 
 giicntyprudifit, grave^ modeJ}y mid gh'en to hofpitality^ gentle^ charitable^ lovers 
 cf good mai, lu'ife, j^J^y ^^h ^^^^ ckajle^ Jljeiulng themfelves in all things pat- 
 terns of good tuorks, of purity, gravity, and integrity. And indeed pallors 
 are not only appointed to inllru6l and govern their flocks, but they are 
 obliged befides to fct them a good example, and to be their patterns ; 
 and they do net edifie lefs by their good examples, than by their exhor- 
 tations. The purity of their manners, and the regularity of their con- 
 duct, give a great weight, to all the funclions of their miniftry, thefe 
 make their perfons venerable, and engage a great many to imitate them. 
 Now whether thefe qualifications are to be found in paftors, every body 
 may judge. I except thofe who ought to be excepted, but for the ge- 
 nerality. Wherein do Church-men differ from other men? Do they 
 diftinguifh themfelves by a regular and exemplary life ? Their exterior 
 indeed is fomething different, they live more retired, they preferve a 
 little decorum, though even this is not done by all ; but as for the reft, 
 are they not as much addicT:ed to the world, and taken up with earthly 
 things, have they not as many humane and fecular views, are they not 
 as much wedded to intereft and other paffions as the bulk of Chriftians 
 are ? 
 
 3. This fecond degree of probity is not fufficient. The life of an 
 hypocrite may be blamelefs and even edifying j by compofing his exte- 
 rior he may pafs for a faint. There is thei'efore a third degree, and that 
 is the rectitude of the heart, a good confcience, a great meafure of true 
 piety, devotion, humility and zeal. Pallors ought to be in private, in- 
 wardly and in the fight of God, what they appear to other men. And 
 certainly none can have greater inducements to pie:y, than a man whofe 
 ordinary bufuiefs it is to meditate upon religion, to fpeak of it to others, 
 
 tQ 
 * Tim, iii, ^c. Tit. i. and ii. 
 
2^0 Caufes of the prefent Part II. 
 
 to reprove hypocrifie and vice ; to perform divine fervice, to adminifter 
 the facrameuts, to vifit afflifted and dying people j and to give an ac- 
 count to God of a great number of fouls. I do not know whether there 
 is a higher degree of impiety and hypocrifie, than when a man who is 
 in thefe circumftances is not a good man. Such a man makes but fport 
 with the moft facred things in religion, he does properly play the part 
 of a Comedian, and of an hypocrite all his life. No profeffion damns 
 more certainly, than tliat of a Church-man, when it is thus exer* 
 cifed. 
 
 It may perhaps be faid, that all thefe moralities are nothing to my pur- 
 pofe; that this third degree of probity, is neceiTary only for the falvation 
 of pallors in particular, and that as the people are unacquainted with 
 the inward difpofitions of their teachers, and are not able to diftinguifh 
 true from counterfeit piety, it is enough for their edification, that the 
 exterior fhould be well regulated. But thofe who think this, are very 
 much miflaken. This want of piety and devotion is capital ; and here 
 we find the main Caufe of the remifnefs of pallors, and of the Corrup- 
 tion of the people. From whence do thofe faults proceed which we have 
 obferved in Clergy-men ? Kow comes it to pals that fome of them are- 
 Ignorant and lazy, that others apply themfelves to unprofitable fubje6ls 
 and {Indies, that others preach' only out of vanity, and that their dif- 
 courfes are languid and jejune ? All this, is becaufe their hearts are 
 void of devotion and piety. 
 
 There are fome preaching matters, and thofe too the moil edifying, 
 which can never be well managed, but by a man animated with fincere 
 piety. Thofe preachers M'ho defcribe the beauty of virtue, or the hap- 
 py ibte of a good corifcience,' the hopes of another life, or the necelfi- 
 ty of working out one's falvation, and who are not afi'e(£led and pierced 
 thorough with what they fay, do but Hammer about thefe things, and 
 they will hardly excite thofe motions in other men's hearts, which they 
 never felt in their own. We cannot preach with fuccefs without know- 
 ing the heart of man, and this knowledge ought to be the chief fludy of 
 thofe who preach the Gofpel. But the furell and moll compendious way 
 to know man's heart aright, is to confult our own, to reflc61: upon our 
 felves, and to have a fpotlefs confcience : without this a man is flill a 
 novice and a bungler in preaching. And fo in the exercife of difcipline ; 
 in private exhortations, in the vifiting of the fick, in prayers, and in all 
 pther paftoral fundions, there is ftill fomething defeclive, when a man 
 does not perform them, out of a principle of charity, but only to dif- 
 charge the outward obligations which his office lays upon him. 
 
 Pious and good Church-men, who are not on the other hand dellitute 
 of gifts, fulfill much better the duties of their mlniftry. A pallor who 
 loves his profeffion, who lays the fun£lions of it to heart, who is tho- 
 roughly convinced of the truths of religion, and who praclifes the rules 
 of it ; who in private humbles himfelf before God, and ardently im- 
 plores his bleffing ; who is ever intent upon feeking means to edify the 
 Church j who turns all his meditation that way ; who thinks day and 
 eight of the neceffities of his flock •, muft needs be fuccefsful, he has in 
 himfelf the principle of all benedi£lions and happy fuccefs. When he - 
 is fpeaking or exhorting, it is his heart that fpeaks, and the language of 
 
 the 
 
Cause III. Corruption of Chijltans. 251 
 
 the heart, has a knid of eloquence and perfuafivenefs in it, which is foon 
 difcerned by the hearers, and which always raifes a pious and a zealous 
 preacher, above a mercenary and hypocritical one. The want of piety 
 in pallors, is therefore the principal fource of the faults they commit, 
 and of the mifchiefs which proceed from their remifnefs. 
 
 Whofoever will ferioully and without prejudice confider all that I have 
 now laid, mull own, that the Caufe of the Corruption of Chriftians is 
 chiefly to be found in the Ch^rgy. I do not mean to fpeak here of all 
 Church-men indiflerently. We muft do right to fome, who diftinguifh 
 themfelves by their talents, tlieir zeal and the holinefs of their lives. But 
 the number of thefe is not confiderable enough to ftop the courfe of thofe 
 diforders which are occafioned in the Church by the vaft multitudes of 
 remifs and corrupt paftors. Thefe pull down, what the others endea- 
 vour to build up. Som.e perhaps will afk, Whence do all thefe faults 
 of the Clergy proceed ? In anfwer to this quellion, I have three things 
 to fay. 
 
 1. It ought not to be thought ftrange, that paftors fliould not fulfill 
 till the obligations of their ollice. As things are conftituted almoft eve- 
 ry where with relation to difcipline, to the infpeftion and authority over 
 private perlbns, to the vifiting of the fick, and to fome other parts of 
 their employment, they cannot if they v/ould difcharge their duties. 
 Neither the magiflrates nor the people would fuffer it. On the other 
 hand, the defetls of paftors, are the confequences of the contempt and 
 abafement which their office is brought under, as well as of the poverty 
 they live in. This contempt and poverty difcourage a great many, who 
 might othevwife confiderably edify the Church ; and they are the caufe 
 why multitudes, who have neither education, nor talents, nor eftates, 
 dedicate themfelves to the miniftry of the Gofpel. It is commonly ima- 
 gined, that all forts of perfons are good enough for the Church •, and 
 whereas the Jeivs did offer their moft excellent things to God, among 
 Chriftians, what is leaft valued is confecrated to God and the Church. 
 Some are devoted to the holieft and the moft exalted of all profelTions, 
 who would not be thought capable of an employment of any confidera- 
 tion in the Common-weahh. If then we intend to remedy the faults of 
 the Clergy, we fhould begin with redrefling what is defetlive in the ftate 
 of the Church an4 religion in general. 
 
 2. Many ecclefiafticks fail in the duties of their calling, becaufe they 
 do not know what it obliges them to ; and this they do not know, be- 
 caufe it was never taught them.. There are indeed fchools, academies 
 and univerfities, which are defigned to inftrutl thofe young men, who 
 afpire to this profeflion \ but I cannot tell whether fchools and acade-» 
 mies, as they are ordered almoft every where, do not do more hurt thaa 
 good. For firft, as to manners, young people live there licentioufly, 
 and are left to their own condu61:. The care of mafters and profellbrSj 
 does not extend to the regulating of the manners of their difciples. And 
 this diforder is fo great, that in feveral univerfities of EuropCy the fcho^. 
 lars and ftudents make publick profefiion of diflblutenefs. They not on- 
 ly live there irregularly, but they have privileges, which give them a 
 right to commit with impunity, all manner of infolencies, brutalities and 
 fcandals^ and which exempt them from the magiftrates jurifdidlion. It 
 
 isi 
 
 3 
 
25* Caiifes of the prefent " Part II. 
 
 is a fliame to Chriflianity, that princes and Church-men fiiouldnot have 
 yet aboiilhed thofe cuftoms and eilablifliments, which fmell fo rank of 
 the ignorance and barbarifm of the Heathens. And yet thefe univerfi- 
 ties are the nurfevies out of which pallors, dodors and profefTors are ta- 
 ken. Thofe fchol US who neither have birth, nor fenfe of virtue or ho- 
 nour, and who have fpent their youth in Ucentioufnefs and debauchery, 
 fpread themfeh'es into all Churches, and become the depofitaries, and in 
 fame meafure the arbitrators of religion. 
 
 As to the (ludies which are purfued at univerfities, I obferve in them 
 thefe two faults. The firft relates to the method of teaching. Divinity 
 is treated there and the holy Scripture explained in a fcholailical and al- 
 together fpeculative manner. Common-places are read, whicln are full 
 .of fchool-ttitms, and of queftions not very material. There young men 
 learn todifpute upon every thing, and to refolve all religion into coni.ro- 
 verfies. Now this method ruins them, it gives them intricate and falfe 
 notions of divinity, and it begets in them difpofitions diredly oppofite to 
 thofe which are necefiary to find out truth. 
 
 TlieotJier fault is more effential : little or no care is taken in acade- 
 mies, to teach thofe who dedicate themfelves to the fervice of the 
 Church, feveral things, the knowledge of which would be very necefiary 
 to them. The lludy of hiflory and of Church antiquity, is negle^led 
 there. 
 
 Hence it is that mofl: divines may be compared with people, who 
 having never travelled, know no other cuftoms or ways of living but 
 thofe which obtain in their countries. As foon as you take thefe divines 
 out of tlieir common-places, they are in a maze, and evey thing feems 
 new and fmgular to them. Morality is not taught in divinity-lchools, 
 but in a fuperficial and fcholaflick manner ; and in many academies it is 
 not taught at all. They feldom fpeak there of difcipline, they give few 
 cr no iuftrutlions concerning the manner of exercifing the palloral care, 
 or of governing the Church. So that the greater part of thofe who are 
 admitted into this office, enter into it without knowing wherein it con- 
 fills 5 all the notion they have of it, is, that it is a profclhon, which 
 obliges them to preach, and to explain texts. It was therefore to be 
 •wifhcd, that for the glory of God, and the good of the Church, fchools 
 and univerfities fhould be reformed, and that the manners and {Indies of 
 young people, fhould be better regulated in thofe places. This refor- 
 mation would not be impoflible, if divines and profeflbrs would ufe their 
 endeavours about it. But thofe kind of eftablifliments are not eafily 
 altered. The ordinary method is continued, and things are done as they 
 were of old, becaufe men are willing to keep their places, and die £li- 
 pends which are annexed to them. 
 
 3. The third and principal remedy would be to ufe greater caution, 
 tlian is commonly done, when men are to be admitted into ecclefiallical 
 offices. The firll qualification to which, according to St. Panl^ regard 
 is to be had, is probity and integrity of life. The perfons therefore who 
 ciFer themfelves, fhould in the firft place be examined in relation to 
 manners, and to all thofe moral difpofitions, which St. Paul requires in 
 them, and thofe Ihould be excluded in whom they are not found. But 
 this article is commonly flubbered over, and a young man muft have 
 
 been 
 
Cause IV. Corrnptlsn of Chr'ijl'ians, 253 
 
 been very diflblute, if lie is refuf^^d upon the account of immorality. So 
 that the moft facrcd of all char;i(il:ers, is conferred upon many perfons, 
 who according to the divine laws, ought to be rejected. 
 
 The other part of the examination of Candidates, relates to their abi- 
 lity and talents. Now in order to judge of tlieir capacity, it is not 
 enough to enquire whether they know their common-piace-book, or 
 whether they can make a fermon ; it would be neceffary befides to exa- 
 mine them alDOut the fundamentals of i-eligion, about hifhory, difcipline, the 
 holy Scripture and morality. All thefe are important matters, the know- 
 ledge of which is of daily ufe with reference to practice, and in theexer- 
 cife of the facred miniflry. But they are not infilled upon. Tlie exa- 
 mination turns upon fome trials about pi-eaching, and upon fome heads 
 of divinity which are fcholaftically handled, by arguments and diftiac- 
 tons : after which if the Candidate has fatisfied in fome meafure, ordina- 
 tion follows. 
 
 Now when fuch infuflicient perfons are once admitted the mifchief is 
 done, and there is no remedy. Thefe men are afterwards appointed 
 paftors in Churches, where for 30 or 40 years, they deftroy more than 
 thev edify. How many churches are there thus ill provided, where the 
 people live in grofs ignorance, where the youth are loft for want of in- 
 ftruftion, and where a thoufand crimes are committed ! The caufe of 
 all this evil, is in the ordination of paflcrs. 
 
 It will no doubt be objected. That if none were to be admitted but 
 thofe, who have all the neceffary qualifications, there would not be a 
 fufhcient number of paftors, for all the Churches. To which I anfwer. 
 That though this fliould happen, yet it was better to run into this incon- 
 venience than to break the exprefs laws of God. A fmall number of fe- 
 le£t paftors, is to be preferred before a multitude of unworthy labourers. 
 We are ftill to do what God commands, and to leave the event to Pro- 
 vidence. But after all, this fcarcity of paftors is not fo much to be 
 feared. Such a ftricStnefs will only difcourage thofc, who would never 
 have been ufeful in the Church, and it is a thing highly commendable 
 to diftiearten fuch perfons: but this exa£tnefs will encourage thofe, who 
 are able to do well, and the miniftry will be fo much the more eftcemed 
 and fought after. 
 
 CAUSE IV. 
 
 ^he DefcEls of Chriflian Princes and Alagjf rates. 
 
 V it had been pofTible without an effential omiiTion, not to h'ave dg-? 
 tecled this Caufe of Corruption, I would have pafl'ed it over in 
 filence. We ought not to fpcak of the higher powers, but with 
 great difcretion and refpe£t: and therefore it is not without fome kind 
 of relu<ftancy, that I fuppofe in the title of this Chapter, that one 
 ftf the Caufcs of Corruption is to be found in Chrillian Princes and Ma- 
 
 giftrates. 
 
 1 
 
254 Catifes of the prefent Part IL 
 
 giftrates. But if I had fuppreft this, I fliould have difTcmbled a moft 
 important truth, and omitted one of the heads, which are the moll ne- 
 cellary to be infifted upon in a work of tliis nature. By reafon of the 
 rank which princes and magillrates hold, they have always a great fhare 
 in the good or ill manners of the people. And fo I cannot excufe my 
 felf from fliewing, that the Corruption of Chriftians may partly be im- 
 puted to thofe, who are ordained for the government of Civil Society. 
 In order to this I (liall offer fome reflexions upon the duty of prin- 
 ces and magiftrates, confidered, i. As Civil, and 2. As Cliviftian Ma- 
 giftrates. 
 
 Although the inftitution of princes and magiftrates does properly re- 
 late to civil matters ; yet the manner of governing their people, has a 
 great iniluence upon the things of religion. This cannot be queitioned, 
 if we fuppofethis principle; That God who is the author of the reli- 
 gion, is alfo the author of civil fociety and magiilracy. It is St. Pau/'s 
 doctrine, * T/:at there is m power but of God^ and that the powers that be 
 are ordamed of God. If God is the author of religion, and of civil fo- 
 ciety, he is alfo the author of thofe laws upon which both religion and 
 civil fociety are founded. Now God being always confident \v\th. him- 
 felf, the laws which are derived from lum, cannot contradi(St one ano- 
 ther ; and this fhews already, not only that there is no oppofition be- 
 tween religion and civil fociety, but that thefe two things have, be- 
 fides, a necefl'ary relation to one another. This will yet more clearly 
 appear, if we confider that religion does not cut off Chriftians from the 
 fociety of other men, and that the Church does not conllitute a ftate by 
 it felf, to have nothing to do with q'wW fociety j but that thofe who 
 are members of the Church, are likev.ifc members of civil fociety, 
 fo that the fame man is at the fame time botii a Chriitian and a Ci- 
 tizen. 
 
 But it is chiefly necefTary to confider the nature of the Chriftian reli- 
 gion. I. It w^as to be preached to all men, and 'to be received by all 
 the world, without diftin6rion of nations, kingdoms, or ftates. In or- 
 der to this, two things were necefTary. Firft, that there Ihould be no- 
 thing in religion, contrary to the natural conftitution. of itates and of 
 civil fociety. For elfe, God by ordering the Gofpel to be preached, 
 would have deilroyed his own work, Chriftianity could not have taken 
 footing in the w^orld, and tlie firft; Chriftians would have been juftly 
 looked upon, as fcditious perfons. But it is" not lefs necell'ary on the 
 other hand, that there ihould be nothing repugnant to the Chriftian re- 
 ligion, in the natural conftitution of ftates and civil fociety j othcrwife 
 God by eilablilhing fociety, would have put an infuperable obftacle to 
 the planting of the Gofpel, unlefs the civil order and government had 
 been altered. But our Saviour has allured us that there was to be no 
 fuch thing, by declaring -|- That his kingdom was not of this worldy and by 
 commanding his followers, :j: to render to C^far the things which are 
 Cafars. 
 
 2. One of the chief precepts of the Chriftian religion is, || That all 
 menjhould obey and befubjeEl to the higher powers. Now this precept could 
 
 not 
 
 * Rom. xiii. i, •}• John xviii. 
 
 X Mat. xxii, II Rom, xiii. 
 
Cause IV. Corruption cf Chrtflian^. 255 
 
 not poffibly be obfervedj if in the natural eftablifliment of civil fociety, 
 there was fomethiug incompatible, with the profefTion of Chriflianity. 
 * No man can ferve iivo majlersy when they command contrary things. 
 But St. Paul goes furtlier, he tells us. That the prefervation of kings, 
 and the fubmitting to their authority is a mean for Chriilians f to lead a 
 quiet and peaceable life in all godUneJs and hone^fly. 
 
 ■ 3. It is remarkable, that wliatever is good, and juft in the civil, is fo 
 likewife in the religious fociety ; and that whatever is prefcribed by re- 
 ligion is juft, and even beneficial to civil fociety. The law of nature, 
 winch is the foundation of civil law'S, is confirmed by the Chriftian re- 
 ligion, and does perfectly agree with the principles and morals of the 
 Golpel. An evident proof of this, is, that ■when Chriftian emperours 
 and law-givers did fet about the making of laws and conftitutions, they 
 retained the ellential parts of the laws and conftitutions received among 
 the Romans and the Greeks in the time of Heath.enifm. And to this day, 
 the old Roman law is followed among Chriilians, excepting fome laws 
 which have been altered or abrogated, either becaufe they were contrary 
 to natural juftice and equity, or becaufe they were net of a general and 
 neceflary ufe. 
 
 4- It is certain, that religion and civil- fociety, do mutually fupport 
 one another, when both are well regulated. Religion contributes to the 
 happinefs of fociety, by rendering the authority of princes more facred 
 and Inviolable ; and the good order of fociety, contributes to the wel- 
 fare and the progrefs of religion. Let us fuppofe a magiftrate who loves 
 piety and juftice ; it is plain, that at the fame time that he promotes the 
 intereft of religion, he itrengthens the w-elfare of fociety, and that he 
 cannot procure the good of fociety, without advancing the intereft of 
 religion. If we fuppofe on the other hand, a magiftrate who does not 
 a£l by the principles of religion and juftice; it is vifible, that by fufFer- 
 ing religion to be violated or defpifed, he fhakes the fureft foundation of 
 his own authority, and of publick tranquility, and that by failing in the 
 duties of his office, and in the exercife of juftice, he makes the people 
 grow vicious and negle6l the duties of piety. 
 
 From thefe confiderations it does manifeftly appear, that priiices and 
 magiftrates may either procure great advantages to religion, or do it a 
 confiderable prejudice, and that they are in part the authors of the cor- 
 ruption which reigns in the world. 
 
 When civil-fociety is well governed, men are difpofed by that very 
 thing to practice the duties of Chriitianity. In proportion as the people 
 are well ordered, they are more tradable and fufceptible of the impref- 
 fions of piety. As they are ufed to be governed by t^ie laws of the ma- 
 giftrate, they do the more eafily fubrnit to the holy difcipline of Chrift ; 
 yea, and by obeying civil-laws, they do already difcharge fome part of 
 the duties of religion. But when princes and magiftrates, either through 
 ignorance, or want of probity and virtue, give way to the violation of 
 juftice and good order, it is impoftible but that religion muft fufFer by 
 it. For befides, that the people cannot break the civil laws, without 
 violating the principles of refigion : How can they perform the duties of 
 Chriitianity, when they do not difcharge thofe of aature ? It is very 
 
 h'itr4 
 5 Mat. vi-. f Tim. ii. 2. 
 
2 $6 Canfes of the prefent t^ART 11^ 
 
 hard to perfuade people to the obfervaticn of the precepts of the Gofpel, 
 who do not fubniit to the laws of natural reafon and jullice. It is not 
 to be expeȣled that men who do not order their outward acflions aright, 
 fhould regulate their thoughts and refifl their paflions; or that being 
 ftrangers to the firft eleinents of virtue, they Ihould come up to the 
 pra£lice of the mofl fublime precepts of Chrillian morals. 
 
 Befides, the want of order in the adminiftration of jullice and govern- 
 ment, draws after it all kinds of diforders with relation to manners, fuch 
 as dillioneity, and what is mod dangerous, a fpirit of libertinifm and in- 
 depcndance, which makes men untoward and refractory to good difci- 
 pline. We are to obferve here tltat the greatefl part of men's lives are 
 taken up with civil matters. All perfons are bound to obey the magif- 
 trate, and few are altogether free from law-fuits and bufmefs ; fo that 
 when the people are not well governed wnth relation to civil things, they 
 do fo accuftom thcmfelves to live without rule or reftraint, that religion 
 can no longer liave any power over them. The neglecft and remifnefs 
 of princes and magiftrates do occafion all this mifchief. 
 
 But if the bare carelefnefs of magiftrates is fo fatal to fociety ; how 
 mud it be when they ihemfelves are vicious and unjufl, either in their 
 own particular conduci:, or in the exercife of their otHce ? The greatefl 
 unhappinefs that can befal any people, is, when thofe who are invefted 
 with the fupreme authority, favour injullice and vice. It may be faid 
 then, that the pubiick fountains are poyfoned. The whole (late is or- 
 dered by the fovereigns \ they are thofe from whom the laws receive their 
 force, who appoint judges and inagiftrates, and who regulate the admini- 
 ftration of jultice. When inferior magiftrates prevaricate, this may be 
 remedied by the fovereign, but when the fovereign himfelf fails in his 
 duty, no redrefs can be expefted. 
 
 Not but that fubordinate oiHcers and magillrates, may likewife occa- 
 fion a great deal of mifchief. If we fuppofe in a province, or a town, 
 magiftrates and judges who want integrity, who confult only their profit 
 and intereft in the exercife of their offices, who are not proof againll 
 bribes, who admlnifter juftice from a principle of covetoufnefs or paf- 
 fion, who adl by recommendation or favour, and who are full of artifice 
 and difhmulation ; this is enough to introduce and authorize wicked- 
 nefs throughout their whole jurifdiQion, to pervert right, to banlfh juftice 
 and honefty from all courts, to make way for knavery and litigioufnefs, 
 for the protracling of fuits, the abufe and violation of oaths, and many- 
 other diforders. Then it is that vice is in faihion and repute, that virtue 
 and innocency are opprefTed, and that the people grow corrupt. Now 
 all this being a dirccSl: undermining of religion and piety, let any body 
 judge, whether I have not reafon to fay, that the corruption of tlie age 
 may be imputed to princes or magiftrates. 
 
 But all thefe evils are yet more unavoidable, when the princes or ma- 
 giftrates who are the authors of them, profefs the Chriftian religion. A 
 heathen maglftrate has not by much that influence upon religion and 
 manners, that a Chriftian has. The Church was purer and more fcpa- 
 rated from the world, when the fuperior powers were contrary to it ; but 
 as foon as the emperors had embraced Chriftianity, piety and zeal did vi- 
 fibly decay. Not but tliat religion may receive, and ha& a^ually received 
 
 great 
 
Cause IV". Corruption of ChriJJlar.,. ,257 
 
 great helps from Chriftian magiftrates ; they have fometlmes contributed 
 very effecStually to the promoting of piety, and thofe who do fo, deferve 
 immortal honour. But it mult likewife be granted, that the vices and 
 ill examples of Chriftian magillratcs, corrupt the Church more, than it 
 it were under heathen governors. 
 
 The duty of Chriftian princes and magiftrates, as well as of all the 
 members of , the Church is double. They are bound, firft, to ferve God, 
 and to difcharge the obligations which religion lays upon all men; aqd 
 lecondly to take care, that God may be ferved and honoured by all thofe 
 who are fiibje£l to their authority. 
 
 I. Every Chriftian ought to ferve God and to live according to the 
 precepts of the Gofpel. That very thing then, that a magijlrate is chrif- 
 tian^ obliges him to be a lover of piety and virtue. . It is a common no- 
 tion, efpecially among great men, that piety and devotion do not become 
 thofe who are exalted to dignities, and that publick perfons are not to be 
 ruled by the maxims of religion. But whofoever maintains this opinion^ 
 mult deny the principles of religion, and be either an Atheift or aDeift. 
 For fuppofmg the truth of Chriftianity, it is beyond all doubt, that 
 Chriftian prince or magiftrate, has as much need of piety as other men 
 have, irfe is bound to be a good man by the fame duty and intereft, 
 v^hich engage private men to be fo ; he has a foul to be faved as well as 
 they; and as he is a publick perfon, he is to give an account of his con 
 duct to that judge, with whom there is no exception of perfons, and be- 
 fore whom the greateft of monarchs is no more than the meaneft of 
 flaves. 
 
 If the eminent ftaticn of a magiftrate makes fome difference between 
 him and Chriftians of a lower order, that difference obliges him to a higher 
 degree of piety. The character he bears requires a great ftock of vir- 
 tue. No fmail meafure of , probity is requifite to acquit himfelf wor- 
 thily In that calling ; to do no injuftice, not to feek in his dignities the 
 means to gratify his intereft, his vanity, his pride, or his other paftion-. 
 Without a ftrni and foHd virtue, he cannot withftand thofe temptations 
 which ofter themfelves every minute, and which are the more dangerous 
 and fubrll, becaiife in thofe exalted pofts, ill things, for the moft part, 
 may be done vvitli fafety. If we add to all this, that an ill magiftrate is 
 anfwerable for the greateft part of the diforders which happen, and of 
 the crimes which are committed in fociety, it muft be confefled that 
 magiftracy is a kind of life, wherein piety is extrearnly neceftary, and in 
 which, great circumfpection and a iublime virtue, arc the only preferva- 
 tives againft a thoufand opportunities, of tranfgrefling the duties of con- 
 fcience, and violating the moft (acred laws ct religion and juftice. 
 
 li. It is the duty of Chriftian princes and magiftrates, to labour for 
 the promoting of virtue and the fuppreiling of vice among men. We have 
 {hewn already that it is their intereft to do fo, fmce religion is the fufeft 
 foundation of their authority, and of the fidelity of their people; but their 
 duty does beftdes indifpenfably oblige them to this. It cannot be denied 
 but that this obligation lies upon them, fince every Chriftian is bound to 
 advance the kingdom of Chrift, and to edify his neighbours as much as 
 he can in that ftate and condition he is in. The duty here is anfwer- 
 able to the ability, fo that we may apply to this puroofe, that maxim of the 
 
 Vol. VI. ' ' R ' ' Gofpel> 
 
25S Catifes cf the prcfent Part II. 
 
 Gofpel, * that to whom foever much is ^iven^ of him much fl) all he required. 
 Private men cannot do much towards promoting the glory of God; therr 
 zeal and good intentions are for the mo(t part ulelefs ; it is not in their 
 power to hinder general diforders, this ought therefore to be done by 
 men of authority, and they may do it eafily. BcTides, a Chriftian magr- 
 ftrate is to confider that it vv«as Providence which raifed him to the poft 
 he is in, and that by confequencc he is engaged in juftice and gratitude, 
 to life his authority for the glory of God. Laftly, would it not be a 
 ftrange thing, that Chriftian princes and magiftrates fhould do no fervice 
 to religion, when kings and princes who are not Chriftians, can do fo 
 much hurt to itr Now they may advance the kingdom of God and ba- 
 nlfh corruptions, thefe two ways. i. By their example. 2. By their' 
 care. 
 
 I. By their example. This method is of great efficacy. Examples 
 are very forcible, but their effe(5l depends for the moft part upon the 
 quality and character of the perfons thev come from. It has been made 
 appear in the foregoing chapter, how much benefit redounds to the 
 Church, from the good lives arid examples of the governours of it. But 
 the example of kings, princes, and rnagiftrates is in fome refpedls of 
 greater weight. When a Church- man recommends virtue by an exem- 
 plary life, it is often fard that his profeflion obliges hiru to live fo, and 
 this coniideration makes his example to be of little force upon worldly- 
 minded men. But when princes and magiftrates are piojjs, thofe men 
 Kave no fuch thing to fay. The fplendor and authority which furrouad 
 greatnefs, gives much credit to every thing that comes from great men. 
 'Ihey may fometimes do more good with one word, than a preacher can 
 ^o by many fermons. 
 
 I have Ihewed in the firft part of this v.'ork that one of the greateft oh- 
 flacles to piety, is a falfe fhame which rcftrains men from domg; their du- 
 ty, for fear of being obferved and defpifed ; and I am to fliew hereafter, 
 that cuftom has iiitroduccd among Chriitians a great many maxims and 
 practices contrary to the fpirit of tlie Gofpel. Thefe two things occa- 
 fion corruption, and till they are remedied, vice and impiety muft ftill 
 reign. Biit the example of great nien is fufficient to remove almoft in- 
 tirely, both thefe caufcs of corruption. They are the judges of honour 
 , and citltom ; it is in their pow;r 10 make any thing which is reputed 
 fhameful, to be thought honourable and to aboliih that which is gcnerallv 
 •received. So that how fcarce and defpii'ed foever piety maybe, an idea of 
 ■honour would be affixed to it, if it was favoured and profefted by great 
 men, and that would be refpected in them which in others is looked up- 
 «>n with indifi-erence or cc ntcuipt. 
 
 That which has iiappcned with relation to duels is a ftrong proof of 
 tvhat I fay. To decline fighting a duel, has been thought for a long time 
 a difgrace and an infamy : a falfc notion of honour did then bear down the 
 ^rongeft principles of nature, reafon and Chriftianity ; and drive men tp 
 that cxcefs of brutality and madnefs, that they Would cut one anothers 
 throat for a trifle. But in thofe places where Chriftian princes have 
 abolifhcd duels, people are now of another mind, and think it no fhame 
 »o refufe a challenge. And thus fwearing, drunkenucfs, and the greateft 
 
 of 
 * Crttke xii. 48. 
 
Cause IV. Corruption ofChriJi'tans, 55^ 
 
 of other clamorous fins, might be fupprefled, if great men pleafed. Is it 
 not obferved befides, that when a prince is devout, devotion comes into 
 fafhion ? It may be that this devotion which proceeds from the example 
 of princes, is not always fincere ; but at leafi: it regulates manners as to 
 the exterior; and fuch an outward reformation, may be a Hep toward true 
 devotion. However this fhews that the opinion and example of men in 
 authority has a great power. And furely if by their credit they can make 
 vice it felf to be hdnoured, would it not be much eafier for them, to make 
 other men honour virtue, fince it is honourable in its own nature ? 
 
 I am notable to exprefs of what confequence the example of great men 
 is, either for good or evil. A prince who is vicious, cruel, diflblute, arti- 
 ficious or unjuft, is enough to infe£l a whole ftate in a very little time, to 
 banifli piety from it, and to bring into repute drunkennefs, lewdnefs, cheat*- 
 ing, indevotion, and all the other vices which he allows himfelf in. This 
 we find by daily experience. Such as the prince is, fo are thofe about him; 
 and from thefe, the evil fpreads upon the whole people, by reafon of the 
 credit and authority to which they were raifed, and of the influence they 
 have upon publick and private affairs. What might not be faid here~df the 
 life which is led in the courts of princes ? Excepting fome few courts 
 where licentioufnefs is not fufFered. That kind of life which is followed 
 at court for the generality, agrees little with the fpirit of Chriftianity. 
 People live there altogether in a loofe and wordly manner, in luxury, 
 idlenefs, pomp and pleafure. There, the ftrongeft and the moft inticing 
 temptations are to be met with, and the moft criminal intrigues, adultery 
 it felf, are rather a matter of railery, than reproach. It is almoft impol- 
 fible for a man to infinuate himfelf into the favour of princes, and to 
 advance his fortune at court, unlefs he makes it his maxim to diflemble 
 his fentiments, and to fpeak dire£tly againft his own thoughts. The 
 worft of it is, that from thence corruption difFufes it felf almoft every 
 where ; fo that many diforder.'s which are in vogue, would be unknown, 
 or at leaft very rare in the world, if they had not been introduced by that 
 licentioufnefs, which reigns in the courts of princes. 
 
 I come now to the endeavours, which Chriftian magiftrates ought to 
 ufe, for the edification of the Church and the reviving of piety; thefe 
 endeavours relate either to civil matters, or to religion. 
 
 1. In civil matters, it is their duty to reftrain libertinifm and corrup- 
 tion, by regulating the manners of their fubje^ls, either by repealing the 
 laws and cuftoms which do not agree with religion, and which engage 
 the people into the violation of the precepts of the Gofpel, or by reform- 
 ing the abufes v/hich are introduced from time to time, particularly thofe 
 which creep into the adminiftration of juftice. In relation to all thefe 
 things, there are feveral faults which the Church cannot provide againft, 
 and which nothing can remedy but the magiftrates authority. 
 
 2. The other care relates direilly to religion, i. Princes and kings 
 profeffing Chriftianity, are bound to procure, as much as in them lies, 
 the welfare of the Church. They ought to fet about the eftablifliing 
 of truth and peace, provided that in order to that, they ufe no means but 
 fuch, as are fuitable to the Gofpel. They ought by their authority to fee 
 that the Church and religion want nothing of vvhat is neceflary, for the 
 maintaining gf order and decency ; that divine fervice be duly performed ; 
 
 R a that 
 
2i6o Canjes of the prefent Part II. 
 
 that there be both places for that purpofe and a ftifliclent number of per- 
 fons to take care of the edification of the Church ; that thofe perfons may 
 fubfift honourably, that they do their duty and keep themfclves within the 
 bounds of their calling. They muft not fuffer Church goods or revenues 
 to be applied to ufes meerjy civil ; and when thele revenues are not fuffi- 
 clent, it becomes their piety and jullicc, to allot fome part of the publick 
 revenues, for xhe necefTities of the Church, In fine, as to manners, I 
 ©bferved- before, that they may eafdy give a flop to vice and impiety, to 
 luxury, fwearing, and other fcandals which didionour the Church. And 
 if they can do this, they ought to do it, every ChrilHan being bound to 
 do all that is in his power, to promote the glory of God. 
 
 2. It is certain, that magiif rates who are members of the Church, ought 
 -to: protect it, to naaintain the order which GodjHas eftabliflied in it, and 
 not to fufter any breach to beimade there. So that tho' they may regu- 
 late many things which concern religion, and. tho' the Church owes them 
 a great regard, y€t they cannot without ufurpation and injuftice, arrogate 
 to themfelves the whole authority, with relation to the ecclefiaftical affairs. 
 Thev are neither the princes nor the heads of the Church, as. they are 
 the princes and the heads of civil fociety. An authority fuperior to theirs, 
 -has inftituted religion, pallors and difcipline. There is a.law:.ena6ted 
 byi the.KING of kings, , and thfe-^eadof the Churchy 'whicb'clearly 
 determines the rights and duties, both of-the.Church and of t-heigovernor 
 of it ; all thefe are facfed things,! which earthly powers are not to meddlje 
 with. They are! Saws which princes ar,.'. magitirates did fubmit to, when 
 -thev became members of the Church ; with refpect to thefe (I'Tnean ftill 
 elfendaJ things appointed -by the word, ©f God ) they iiave -acquired no 
 right by embracing Chrilf ianity ; fince he, v.'ho becomes member of a 
 fociety, cannot by that acquire right to alter the natural, fonxi and 
 conftitution of it. -• ■< .> ' .' • • - - 
 
 The inffance af. the kings, bf ftidah^ fK^ws that a prince who prafefles 
 true religion, may. interpofe in the affairs oi tt: but we muff take care 
 not to carry this mllapxc too far, as thofe do, who afcribe to the magi'- 
 ftrate a fupreme authority. in the Church; who allow him a right to order 
 every thing there ; not excepting difcipline, the calling'of paftors, nor 
 even the articles, of fbith. For belldes that under the law, kings were 
 by no m^ans the judges of every thing, which concerned religion ; we are 
 not to. argue altogether about the Chriftian religion, trom what was don^e 
 in the Jewifh Ciiurch. Among the Jeivs.thQ Church and the {fate were 
 mixed together, and' in lome meafure undiftinguifhed from one another. 
 • Thatmecriy fpiritual Ibeiety which is .called the Church, and which is 
 Corifined to no ftatc, or people, or any particular form of civil govern- 
 ifnent;. -was properly erected lincethe coming of Chrift. God acted 
 among the- Jeijus as a civii magiilrate. The laws of the Jewifh religion 
 •were for- the moft part cxternal.laws, which might and ought to be main- 
 .tained by force and authority. The rights of divine fervice, and the 
 iundfions of prielis, were very different from the evangelical worlhip and 
 from the office of Chriltian pallors. After all, if we fhould go by the 
 pra6lice of the Jewifh Church, it would follow, that the minillers of 
 religion are invelled with civil authority, and a very great authority too. 
 The Jewifti priefb held a confiderable rank in the ilatc as well as in reli- 
 . . • _ .. sion. 
 
Cause IV. Corruption of Chrljlians. '261 
 
 gion. If upon fome occafions kings have depofed priefts; upon othej 
 occafions priefts have oppofed kings and ahered the government. 
 
 * So that w^ithout prcfling too much thofe inftanccs out of the Old 
 Teftament, the bell way is to confult the New, and to proceed according 
 to the laws of the apoftles, and the nature of the Chriftian religion. And 
 whoibever examines without prejudice thofe facred books, which have 
 been writ fince the coming of our Saviour, will acknowledge, that things 
 are now altered, and that m.agiftrates have but a limited authority in 
 matters of religion. It is remarkable, that the fcripture never mentions 
 them, when it fpeaks of the Church and of the government of it. 
 
 3. And yet as the authority of princes and magiftratcs is derived from 
 God, it ought frill to fubfilt entire. And therefore they have an un- 
 quellionable right, to take care that nothing be done in the Church, to 
 the prejudice of their lawful authority, and of publick tranquillity ; and 
 that the miniftcrs of religion do not ftretch their authority, beyond fpiri- 
 tual things. The honour and the fafety of religion, require that this 
 principle fhould be laid down ; for religion, as was faid before, ought not 
 to diftuib fociety, and true religion will never diifurb it. If then any 
 Chriifians or Church- men, under pretence of religion, fhould break in 
 upon the civil government and the publick peace, kings and princes have 
 a right to reftrain them, and then they do not oppofe religion, but thofe 
 only who abufe and difhonour it. 
 
 After thefe confiderations, I think any man is able to judge, whether 
 the decay of piety and religion, is not in part to be imputed to Chriftian 
 princes and magiftrates. We need but enquire v/nether both in civil 
 and religious matters, they obferve the duties I have now defcribed. I 
 fay no more of this, becaufe every body is able to make the application. 
 
 But I muft add. That if the want of zeal in magiftrates is enough to 
 introduce confufion and vice into the Church ; the mifchief is much 
 greater, when not only, they do not what they ought for the good of 
 religion, but when they ufe their authority befides, to the prejudice of it. 
 I cannot forbear mentioning here two great abuies. 
 
 7. The firft is. When princes and magiftrates allume the whole autho- 
 rity to themfelves, fo that except preaching and adminiftring the fiicra- 
 ments, they will do every thing in the Church : when they prefume to 
 determine articles of faith, to rule the confcience of their fubjecfs, and 
 to force them to embrace one perfuauon rather than another ; when they 
 will by all means take upon them to call paftors, v/ithout regard to that 
 right of the Church and Church- men, which is cftabliihed in fcripture, 
 and confirmed by the practice of the hrft ages of Chnftianity; when they 
 feize upon Church-eftatcs, tho' there is no reafon to fear that v/ealth fliould 
 corrupt their Clergy, and tho' fuch revenues might be applied to feveral 
 pious ufes, and particularly to the relief of Country-Churches, moft of 
 which are not fuificiently edified, for want of necelTary endowments and 
 funds. A great deal might be faid about that which was done in the laft 
 century with relation to Church-revenues ; and it were to be wilbed, 
 that people had been a Uttle more fcrupulous than they were, when they 
 invaded the pofTeffions of the Church, and confounded them with the 
 revenues of the ftate. 
 
 R 3 Ecfides 
 
 * See Chron. xxlli. and xxvi. 
 
262 Caufes of the prefait Part II. 
 
 Befides this the magiftrates authority is fatal to the Church, when 
 he hinders the cxercife of true difcipline, and when he fubftitutes fuch 
 regulations as he thinks fit, in the room of apoftolical laws. This is 
 one of the greateft obftrudlions to the reftoring of apoftolical difcipline. 
 Tho' the Church and her paftors fliould be willing to obferve the an- 
 cient order, and to oppofe corruption by thofe means which the Gofpel 
 cnjoyns, yet this is not to be done, if thofe who have the authority in 
 their hands will not give way to it. The Church is not in a condition 
 to refill, and to make head againft the magiftrate, when he ufes force j 
 and fhe ought not to do it if Ihe could. 
 
 The fecond abufe is, when the niagiftratc makes it bis bufinefs to 
 abafe religion, in the pcrfons of its miniftcrs, by dcfpoiling them as mucb 
 as he can, of every thing that might procure them refped and authority 
 in the Church. This policy is as contrary to the intereft of religion, 
 and to the promoting of piety, as it is common now adays,* in fcveral 
 Chrillian dominions. It is well done of the magiflrate to prcferve his 
 authority, and to keep the Clergy from exceeding the bounds of their 
 calling ; but from thence it does not follow, that he ought to trample 
 them under foot, to bring them uikUt a general contempt, and to vilify 
 their chara«S!:er, which after all is facrcd and venerable. This is to fa- 
 crifice religion to policy and pride, and this proceeding is a manifeft 
 caufe of the contempt of religion, and of the corruption which neceflarily 
 follows that contempt, fince commonly, nothing is more defpifed in the 
 world, than that which great men defpife. 
 
 I declare it once more, by all that has been faid, I do not mean to de- 
 tract any thing from the refpecl due to civil powers, neither do I fpeak 
 of all Chriftian princes and magiftrates, among whom there are fome 
 Avho have piety and zeal, and who labour with fuccefs for the good of 
 religion. But the glory of God requires, that we fhould fpeak the truth, 
 fo that I could not but take notice of this caufe of corruption. Upon 
 the whole matter, it is to be hoped, that if Chriftian magiftrates would 
 be pleafed to make ferious refiedlions upon, all thefe things, we fhould 
 {con fee an end of fome of thefe diforders j and that a happier time will 
 come when they will ufe their authority, to advance the honour of Godj 
 .find to reilore truth, piety ajid peace among Chriftians. 
 
 CAUSE y. 
 
 Education. 
 
 NOTHING is more natural than to look for the original of 
 corruption, in the time at which it begins ; I mean in the firft 
 years of life. It is not only when men have attained to a ripenefs 
 of age, that they are. inclined to vice, but that inclination difcovers 
 it felf from their youth. The root of that ignorance, of thofe prejudices, 
 and of the greateft part of the ill difpofitions they are in may be found 
 
Cause V. Corruption of ChrijVians. 263 
 
 in their tender years. "We had need then look back upon the beginnlngSt 
 of life, and feek in youth, and in infancy it felf the fource of corruption. 
 
 When we enter upon this enquiry, and confider that men, if nothing 
 reftrains them, will run into vice from their youth, out of a propenfion 
 which is common to all, we cannot but perceive at firft fight, that there 
 muft be in them a certain principle of corruption, which makes them 
 thus prone to ill things. But if we reflect upon this matter with any 
 attention, we may likewife be fatisfied, that it would not be impoflible to 
 reiiifie at lead in part, that vicious inclination, and to prevent the fatal 
 confequences of it by the means of education ; and that it is chiefly the 
 wrong method of educating children, which feeds that difpofition to evil, 
 and which encreafes and Ifrengthens it. This is what I intend to fhev/ 
 in this chapter. I hope to make it clearly appear, that the corruption of 
 men, is to be imputed to the education they had in their youth ; and 
 that confidering how children are brought up, it is impollible, but that 
 ignorance and vice, muft generally prevail in the world. I Ihall begin 
 with general refle6lions, upon the education of children, and in the next 
 place I (hall fpeak of their education, with a particular regard to religion 
 and piety. 
 
 My firft reflexion is. That the world confifts for the moft part of peo- 
 ple who have no education, and whofe unhappinels it is to have been 
 wholly negle61:ed in their youth. This may particularly be obferved 
 among perfons of mean birth. Every body knows that fuch kind of 
 people, have no manner of education ; that from their childhood they are 
 abandoned to themfelves, without either inftru6tion, correction, or any 
 other help, and that living with ignorant, grofs and vicious parents, be- 
 tween worldly bufinefs and ill examples, they fpend their youth almoft 
 like hrutKS. 
 
 Th's firft reflexion, which maybe applied to many thoufand Chriftians, 
 difcovers to us already a plain reafon of the extream corruption, which 
 appears in their manners. We wonder fomecimes that men are fo de- 
 praved, and that great multitudes of them have almoft no fenle at all, 
 either of religion or confcience, or of reafon and himianity. We think 
 i| ftrange, that there fhould be among Chriftians, impious perfons, blaf- 
 phemers of the name of God, thieves, poifoners, men who defile them- 
 felves with the moft infamous fins, and who make confcience of nothing. 
 One would think human nature were not capable of fuch enormities ; 
 and yet they are committed by a great many. But we may eafily ap- 
 prehend how this comes to pafs, if we confider what education thofe 
 perfons had. Inftead of being brought up like Chriftians, they have not 
 fo much as been educated like rational creatures. The light of nature 
 has been extinguiftied in them, from their very infancy, fo that having 
 fcarce any notion of good or evil, they give up themfelves to vice with- 
 out fcruple or remorfe, almoft in the fame manner as the Heathens did 
 of old. 
 
 11. But as this total defed of education is not univerfal, io we are to 
 enquire in the fecond place, How children are bred up, and to. obferve 
 here the principal faults which are committed about their education. 
 
 I. The education of children is not begun foon enough, nothing is 
 (done to them in the firft years of their lives. As foon as children begin 
 
 R ^ 19 
 
264 ' Caufcs of the prefeni Part II. 
 
 to have fome kind ofreafon, the firft principles of virtue fliould be iu- 
 ftilled into them. For tho' the ideas and adlions of young children are 
 very confufed, yet it is in infancy that paflions and habits begin tofpring 
 up. At three or four years old, children give fomc figns of what they 
 are to be all their lives, and from that time it may be known, v/hat their 
 predominate inclinatior.s will be. If that time was well improved, it 
 would be an eafy and compendious way to give children a good educa- 
 tion. They may then without any great trouble be made to do thofe 
 things, which they cannot be brought to without much time and diffi- 
 culty, when they are once come to i'ourteen or fifteen ; fome little care and 
 gentle correction, may ftifle a pafiion in its birL-., it may cure anger an4 
 Itubbornncfs in a child, it may ibften his inclinations, and make him 
 obedient and towardly. A little caution ufed about his diet, may render 
 him fober and temperate for his whole life. But that time which is fo 
 precious, is that, wherein children are ipoft negleded. 
 
 This delay of education proceeds from two caufes. ifl. That men 
 have not a true notion of the education of child.fcn, and of the end to be 
 aimed at in ir. It is commonly imagined, that the breeding up of chil- 
 dren, is the teaching them Latin, learning a trade, or fome other thing;, 
 which are ufually taught them, in order to fit them for thofe callings to 
 which they are defigned. And as children are not capable of applying 
 themfclves to arts and fciences before a certain age, lb their education 
 js deferred till then. But if men did well undcrlbnd, that the chief de- 
 fign of education, is to form the judgment ajid the temper of children, 
 they would not flay fo long before they topk care of them. 2d. 
 
 The firft years of children are negle£led, and their conduct then is 
 not much minded, becaufe vice does not then fhew it felf in all it^ de- 
 formity. All that they do is then looked upon as innocent, and every 
 thing in them appears pleafant, not excepting their very faults. If they 
 are too lively, or of a reiblute hum.our, if they happen to be in a paffion, 
 to lye, to fpeak undecent and filthy words, to do little fly naughty tricks; 
 all this for the moft part, makes only people laugh, commend and ap- 
 plaud them. It is not confidered that thole are the fore-runners of vice, 
 and that thcfe beginnings call for a Ipecdy remedy. Young children are 
 not capable of crimes: impiety, unclcannels, cruelty and premeditated 
 n-.alice, are not to be found in them, hut if we narrowly obfcrve them we 
 may fpy out the feeds and the buddings of thofe vices in their adlions and 
 manners. This is not much taken notice of; paHions and ill habits are 
 fufFered to grow (juietly during childhood, and they arc quite formed and 
 fettled before they are obferved.' At fevcn or eight years of age, inno- 
 cency is already loft and the heart is corrupted, i'eopie begin to think 
 of educating their children when the fitteft fcafon for education is paff, 
 and when they have already thofe principles of corruption in them, which 
 they will never ftiake off. ' 
 
 2. There is no care taken to form the mind and judgment of children. 
 Reafon being the moft eftential property of men, is that which ought to 
 be chiefly cultivated in young people ; and all that they are taught be- 
 fide:-, is of little ufe, if they are not acicuftomed to this. Great labour is 
 ufcd to learn them languages and fciences, their memory is exercifed, 
 they are loaded v/ith levcral inftruciions, their heads ate filled with a 
 
 multitude 
 
Cause V, Corruption of Chrijl'ians, ii()% 
 
 multitude of words and ideas; but it would be without comparlfon more 
 important, to cultivate their judgment. Whatever they may be defigned 
 for, no greater good can be procured to them, than to make them able to 
 pafs a found judgment upon things, and to govern themfclvcs by reafon* 
 True fenfe is necelfary at all times, and it is of a general ufefulnefs in our 
 whole life. It is therefore an unhappinefs for children that in this re- 
 fpe61: they are fo much neglected. Men have not the patience to reafon 
 with them, and to teach them to fpeak and to a>Sl wifely. They are fuf- 
 fered to be among people who can neither fpeak nor reafon, they con- 
 verfe for the moft part, only with fervants or other children, ^y this 
 means they accuftom themfelves to take up falfe notions, to judge of 
 things only by their appearances, to refolveraflily and without confidera- 
 tion, and to be governed only by their fenfes, pafHons, or prejudices. 
 From thence proceed almoft all the faults which they commit afterwards; 
 but this is cfpecially the caufe of that affecllon which men bear to fm and 
 to the things of this world. The firft quality of a Chriftian, is to be a 
 rational man, it being impoffible that a man who cannot make ufe of his 
 reafon, and who has no icnio., fhould judge aright of fpiritual things, 
 curb his palTions, renounce his prejudices, and conil:antly follow the rules 
 of his duty. 
 
 3, I {ball not here enumerate all the particular faults which are fuf- 
 fered in children j but there are two which I cannot but take notice of, be- 
 caufe I look upon them as the caufe of moft of the paffions and vices, to 
 which men are addiiSted, Firft there ^r^ no luflicient endeavours ufed 
 to make children tra(5fable, and to fubjciSi them to the will of others. 
 The ground-work of g good education is to keep them in awe and obe- 
 dience ; and not to let them grow indepcndant, and obftinate in their 
 own will and paliions ; fo that when v/e command or forbid them a thing 
 it is by all means neceiiiiry to make them obey. ■ When v/e obferve in 
 them too ftrong an inclination to any thing, tho' the thing were inno- 
 cent, yet becaufe they defire it too earneftiy, they are not always to be 
 indulged in it. But care is to be taken, that when we crofs their will, 
 we do it w'ith mildnefs, and in fuch a manner, as may give them to un- 
 derftand, that it is with reafon, and for their good we oppofe them, 
 and not out of humour, or ojily to vex them. When children are thus 
 dealt with, they may be turned which way foever we pleafe. It keeps 
 them from ftubbornnefs and fclf love, it teaches them to overcome their 
 defires, to fubmit to corrections, and to follow the advice which is given 
 them. In a word, tradablenefs in a child, is a difpofition to every thing 
 that is good^ and the foundation of all virtues. But no good can be ex- 
 pected from a child who is not docile and obedient. If he is permitted 
 while young to be independant, and to do v/hat he lifts, he will be much 
 more abfolute when he comes to a riper age. 
 
 The other fault which it is very neceliary to prevent, is the love of 
 the body and of the objects of fenfe. A carnal temper, is by the teili- 
 rnony of Scripture itfelf, the root of all vices. But the firft rife of that 
 irregular affection, which men bear to every thing that gratifies their 
 body, is in their infancy. For befides, that children govern themfelves 
 only by itnk ; that byafs they have towards fenfible things, is forfeited 
 i»y tlie fenfual education, which is bellowed upon them. None but 
 2 ffrufs 
 
266 Caufes of the preft-nt Part II- 
 
 grofs and material objeils, are propofed to them ; they arc entertained 
 only with thofe things which affecl the fenfcs, and no ideas but thofe of 
 bodily pleafures or pains, are excited in them. The promifes and threats, 
 the rewards and punifliments, which are ufed to gain upon them, relate 
 only to corporeal things. And here it ought not to be omitted, that they 
 are chiefly fi^oiled, by being indulged in gluttony, and vanity of cloaths. 
 Thefc are the two firft paffions of children ; the two inclinations by 
 which they begin to grow corrupt and to love the world ; nothing makes 
 fo much impreflion upoji them as that which aifects their eyes or their 
 palate. 
 
 If children were ufed to a fimplicity of diet and apparel, this would 
 prcferve them from many dangerous rices and paffions ; it v/ould dif- 
 pofe them for thofe virtues which are the moft neceflary to a wife man 
 and a Chriftian, it would inure them to fobriety, labour, prudence, hu- 
 mility, to the contempt of pleafure, and to iirmnefs and patience in cala- 
 mities. This would make their coniHtution ftronger, and prevent divers 
 infirmities, which both afflict and fhorten their lives. But ill cuftom 
 prevails againft the maxims of reafon and Chriflianity. Little caution 
 is ufed in relation to their diet ; they are fuffcred to eat much beyond 
 that which nature requires, and they are accuflonied to be liquorifh and 
 dainty in their eating. As for cloaths and decking, fathers, and more 
 cfpecially mothers, have that weaknefs, that they love to fee their children 
 fine and fpruce. Bei'ides this, the way of breeding up children of the 
 better fort, makes them foft, effeminate and lovers of pleafure. The 
 fruit of fuch an education, is, th:lt children become flaves to their bodies 
 and to their fenfes ; they are taken with nothing but bodily pleafures and 
 ■worldly things. From thence fpring in proccfs of time> intemperance, 
 uncleanncfs, pride, covetoufnefs, and moft of the greater kind of fins. 
 This is likcwife the principal caufe of indevotion, and of the little relifli 
 which men find in fpiiitual things, particularly in religion ai^i piety. A 
 fenfual education occafions all thefe evils. 
 
 4. It v/ill not be improper to obferve here. That frequently the edu- 
 cation which is given to thofe children, who are deftined to fciences and 
 confiderable employments, either in the Church or in civil fociety, does 
 but corrupt their inclinations. They are fent to colleges and univerfi- 
 ties, where being trul^ed with thcmfelves, they live in independence and 
 libertinifm ; and they are fent thither at an age, in which, without a kind 
 of miracle, they cannot fail oi being undone. They are as it were 
 emancipated from the infpe6lion of their parents; they are cxpofed with- 
 out defence to the moft dangerous feduciions, and that at the very 
 time, when they are the moil: unfit to regulate their condu6f, and the 
 moft fufceptiblc of ii. impreilions and vicious examples. Children would 
 be much better educated wirh rehitionboth to fciences and good manners, 
 if their parents did not make fo much hafte, and if they did r.ot fpur 
 them on to ftudy, till their judgment was a little formed, and efpecially 
 if they took care to confirm them in the principles of religion and virtue, 
 before they were fent from home. Some alteration (liould likcwile be made 
 in colle2;es. For the very ftudies which youths purfiie there, areindru- 
 mental \o debauch thcni. They learn Latin and obfccnity together. 
 Authors are put into their hand?, the reading of whom raiies impure 
 
 ideas 
 
Cause V. Corruption of Chrljliam, 5l6jr 
 
 ideas in their minds ; and as if there was a defign to ftifle in them afl 
 fenfe of modefty, they are made to interpret and to rehf^arfe very unde- 
 Cent things. When all is well confidered, young people acquire but 
 little of ufeful learning in colleges and academies, at tiie rate they live 
 and ftudy in thofe places ; and there too they commonly leave their in- 
 nocency. 
 
 5. The means of procuring to children a happy education, are not 
 ufed as they (hould be. Thefe means are inftruclion, encouragement, 
 and correiStion. 
 
 Inftruclion is very much neglefled, as I fliall more particularly fhew, 
 when I come to fpeak of the education of youth with reference to reli- 
 gion. Parents feldom give good direiflions to their children, to teach 
 them bow they ought to live. They do worfe, they train thetii up tq ill 
 things, and give them bad inftruclions. By the difcourfe and the maxims 
 they utter in the hearing of their children, they infufe fentiments and 
 principles of covetoufnefs, pride, fenfuality and diflimulation into them; 
 they teach them to aifl: upon the motives of intereft and paflion, or by 
 the notions of a falfe honour. Nay, they do fometimes dire6lly teach 
 them vice, they encourage them to lye and cheat, to be revengeful an4 
 paflionate. So that young people are not only deftitute of good in- 
 ilrudtions, but they are befides, infedted from their infancy with feveral 
 moft pernicious principles. I need not fay, what the confcquences of 
 fuch an education are like to be. 
 
 If few children are formed to virtue by inftruilion, ^t\v are made vir- 
 tuous by the good example of their parents. It is much when this ex- 
 ample is not bad and dangerous. In moft families children fee nothing 
 that favours of Chrittianity, except fome external a£l:s of religion j they 
 obferve that every one of the family is employed about temporal things j 
 the difcourfes they hear, turn altogether upon intereft, or fome trifling 
 fubjedl. They are witnefles of a great many diforders, of the heats and 
 quarrels of their fathers and mothers, of their avarice, their fwearing^ 
 ineir lying, their intemperance, their impiety, and their want of refpefi: 
 for religion. Thefe are the examples, v/hich for the moft part, children 
 have before their eyes, and which corrupt them more than any thing elfe. 
 At that age almoft every thing is done by imitation and example ; and 
 no example makes more impreihon upon them, than the example of their 
 parents, becaufe it is always in fight j and they think befides they cannot 
 do amifs, as long as they copy after it. 
 
 It is very ufeful in educating children to encourage them. I mean 
 pot only that they (hould be exhorted and incited to their duty, and that, 
 from the motives of honour and from the pleafure that attends the doing 
 of it ; but that likewife, we fhould exprefs our fatisfaclion, and our love 
 and efteem of them, when they do as we would have them. A word of 
 praife, a little reward, infpires new ardor into them. We may do what 
 ^e pleafc with children, when we can prevail upon them with gentl« 
 methods, and win their love : they then accuftom themfelves betimes to 
 do their duty, out of inclination, and from noble and generous views. 
 But to ufe always feverity towards children, and to take no notice of 
 their endeavours to do well, is the way to difcQurage them, and to ex» 
 
 tin^uifti in them the love of virtue. 
 
 Yet^ 
 
26S Cauft'S of the pr^fen-t Part II» 
 
 Yet feverity is necefTary, and upon fome occafions we ought not to 
 forbear rigour and correction. Thofe indulgent parents, who being re- 
 trained by a falfe tendcinefs, cannot find in their heart to chaftife their 
 children, do infallibly ruin thcni. But if the want of correclion and 
 <Jifcipline makes children unruly ; chaltifement ill difpens'd produces the 
 fame effect. There arc commonly three faults committed in the cor- 
 recting of children. 
 
 The firft relates to the caufe for which they are chaltifcd. CorrecStion 
 fhould iiot be ufcd but for thofe faults, which have fomcthing of vice in 
 them J as when children are guilty of malice, of fome ill habit, or of 
 great negligence ; and even then we ftiould not proceed to chaftifement^ 
 but after we have tried other ways to no purpofc. But this rule is little 
 obferv'd. Children are punifh'd for all forts of faults indifferently, and 
 very often for fmall ones. Tbcy will fometimes be fevcrely chaltifed 
 bccaufe they cannot fay their Icifon without book, or for fome other little 
 difordcr thev have done in the houfe through imprudence and without 
 malice; and at the fame time faults againft piety and good manners (hall 
 be palled over. Thefe corrections produce feveral ill effeCts, and efpe- 
 cially this, That children form to themfelves falfe notions of their duty. 
 They fancy that the faults for which they are punilli'd are the moft con- 
 fiderable, and that there is more hurt in fpoiling their cloaths, or in mif- 
 fmg a word of their lelTon, than in lying, or in praying without atten- 
 tion, which lefi'ens in them the abhorreiice of vice. 
 
 The fecond error, which relates to the nature of the correction inflict- 
 ed upon children is, when no other chaftifcments are ufed but thofe which 
 make the body fmart. Such corrections without doubt are ufeful and 
 jieceirary, becaufe children are chit fly moved by thofe things which Itrikc 
 the fenfes ; but they are not the only ones to which recourfc is to be had. 
 To beat children every time they do amifs, is to ufe them like beafts. 
 There are other ways of punifliing and mortifying them. The moft 
 profitable corrections are thofe, which excite in them forrow and {hame 
 for the ill they have done. 
 
 Laftiy, There is an error in the chaftifing of children, when they are 
 not corrected with difcretion and gentl^nefs. Prudence and even juftice 
 requires, that regard fhould be had to the nature of their fault, to the 
 difpofition they are in, and to other circumilances ; and it becomes that 
 love which a father owes his children, to correCt them with lenity and 
 moderation, and to forbear excellive fcverities. Children fhould perceive 
 the tendernefs of their parents even in their corrections, and be made 
 fenfible that it is with reluCfancy, and only in order to their good, that 
 they treat them with fome rigour. If chaififcments were difpei^.fed with 
 thefe cautions, they would at the fame time that they caufe pain, beget 
 in children's minds a forrow for having done amifs, and that would make 
 them love their parents, even while they are punifhing them. But for 
 the molt part, parents, or thofe who have an authority over children, 
 chaftife them without difcretion, and with a rigour which borders upon 
 cruelty : they punilh them rather out of paffion, fpite or revenge, than 
 upon wife and fober cimiideratim. Such a proceeding difcourages and 
 provokes children, and it makes them hate their duty. I confefs this 
 ipethod may Jftrike tenor into them, and curb them a little, but they 
 
 gtow 
 
Cavse V. Corruption of Cbri/iians. -269 
 
 grow the more (lout and incorrigible by it, and they will certainly run 
 into licentloufnefs, as f'oon as they are no longer rcftrain'd by the fear of 
 punifhment. 
 
 From what has been faid hitherto, it is plain, that men's corruption is 
 a confequcuce of the education they had in their youth : but this will yet 
 more evidently appear by the reflections I am now going to make, upo|i 
 the way of bringing up children in religion and piety. 
 
 ■We are here to co;ihder education, in reference to the two ends of it, 
 which arc the educating of youth, firft in the knowledge, and then in the 
 praciicc of religion. 
 
 I. The coniiderations to be infifte^ on concerning the firft head, re- 
 late eitl\t>r to the things which children are to be inftructcd in, or to the 
 manner of in>(fru(5ling them. 
 
 ; I.. As to the.thing8 thcnifclves, there are two articles upon which the 
 inftruction of youth ought to depend ; and thofe are the truths and the 
 -duties of religiorl. 
 
 i •. T.he chief rule to be obfervM with relation to the truths of religion, is 
 il|o infift upon thofe which are the moft necelFary, and to give a diftinct 
 notion of them to children. And here two faults are committed; the 
 "^rft is, when they are not inlfruclcd in all the truths which are to be 
 knovyn in order, to be a Chriliian ; the fecond is, when fuch inftruclions 
 are propos'd to them as .are .unfuitabie t» their age, or even ufelefs. 
 
 To explain' my meaning a little further; I fay fir il. That there are 
 fome ellential . things, which children arc not at all, or but imperfecUy 
 tatight. Among theie we may reckon the knowledge of facred hiilory. 
 Religioh being founded upon hilfory and fa£ts, it would be requifite that 
 inftruction ihould begin at the hiitorical part of religion, and at the mairj 
 events which are related both in the Old and New Teftament : fo that 
 children might know at leait in general the principal ages of the world, 
 •and the, njioft remarkable things, which did happen from the Creation to 
 the coming of our Saviour ; v/hat the Flood was, what were the Egyp- 
 'tian and tiabvlonifli Captivities ; what time Alofes^ Davidy the Patriarchs 
 and the Prophets lived m i what fort of people the Heathens and the Jews 
 were, and what kind of life our Saviour led. 
 
 It muft not be faid, that hiftory is above the capacity of children ; for 
 on the contrary, it is that, which is to them the eafieft part of religion, 
 which they hearken to with the greateft pleafure, and which they remem- 
 ber beft. Nothing does more fmoothly enter into their minds than 
 hiilory: all the things I have now mention'd may be taught them in a. 
 week. And this knowledge is as necefTary as it is eafily acquired. A 
 man can never underftand his religion well, or be thoroughly convinced 
 of its truth, if he does not know the fads which it fuppoles. We fee that 
 it was by the means of hiftory that God chofe to inftru6l mankind, and 
 that matters of fact make up the moft confiderable part of the facred 
 writings. And therefore it is a ftrange thing, that in catechifms and 
 9ther inftruilions given to youth, hiftory (hould be fo little infifted uix)n. 
 This is vifibly one of the caufes of that profound ignorance, which the 
 greateft part pf Chriftians live in : this is the rcafon why they underftand 
 almoft nothing of what they read or hear in fermons, and why the doc- 
 trines which they are taught mak? fo little impreftioa upon them. 
 
 ' Teaching 
 
Styo Caufes of the prefetit Part II, 
 
 Teaching children hiftory, gives them beforehand, (ome notions of 
 the trurhs and doftrines of Chrillianity ; but yet thcfe truths and doctrine^ 
 oueht to be propofed to them feparately, that they may have a more di- 
 ftin£l apprehenfion of them. Above all things great care fhould be 
 taken, to imprint upon the minds of thofc who are to be inftrudled : the 
 knowledge and the belief of the principles of Chriftianity But this like- 
 wife is not done as it {hould be. In catechifms, as well as in fcrmons, 
 particular truths are dwelt upon, and the general ones are touched only 
 by the by. This is a fault I have obferv'd in the very beginning of this 
 work. 
 
 Now at the fame time that children are fuffer'd to be ignorant about 
 many important articles, they are perplex'd with divers ufelefs, or not 
 very necefl'ary inftru6tions. Inllead of limiting them to the eflcntial 
 parts of religion, their minds and memories are fill'd up with many 
 things which they may fafely be ignorant of. Some would have them 
 underfland the difputes of divines, concerning the moft curious and ab- 
 ftrufe queftions, and they are made to get feveral things by heart, which 
 they do not underftand, and which are of no great ufe. In the mean 
 time children learn thefe things and fay them without book, and bein§ 
 pofleffed with the conceit, that they are as many articles of faith, they 
 rank among divine truths fchool-terms and do(5lrines, of which they 
 neither apprehend the certainty nor the ufe. And thus having none but 
 intricate ideas about religion : they do not perceive the beauty, the fo- 
 lidity, or the excellence of it, and they have neither true love nor refpedt 
 for it: 
 
 When children are once inftruc^ed in the truths of Chriftianity, it is 
 particularly necefl'ary to acquaint them with the duties of it. There are 
 two diftinil forts of duties in religion. Firft the duties concerning di- 
 vine worfhip or fervice : and then the duties of morality. The firft are 
 adoration, the honour which is paid to God, prayer and thankfgiving : 
 but as thefe duties may be perform'd either outwardly or inwardly, it is 
 of very great moment to make children apprehend, That prayer and all 
 other a^s of divine worfhip, ought to proceed from the heart, that 
 ¥ God zvill befervcd in f pi r It and in truth, and that without this the wor- 
 fliip which is paid to him, either in private or in publick, does only pro- 
 voke his difpleafure. It is not enough therefore, to tell children, That 
 they muft pray to God or go to Church, and to teach them fome forms 
 of prayer to be faid at certain times and hours : all this is but external, 
 and if we go no farther, if wc do not carefully inform them, that true 
 • worfhip is internal and fpjritual, we fhall make but hypocrites- of them, 
 by teaching them to pray and to perform religious afts. The faults then 
 which are committed in this point, arc of great moment, and we may 
 eafily perceive, that hypocrify and indevotion are the confequences of 
 this negligence. The religion of moft Chiiftians confifts only in fome 
 external adiions ; they think they have fulfilled their duty when they have 
 recited fome prayers, or been prefent at the publick worfhip of God, 
 tho' in all they do of this kind, they have neither attention nor elevation 
 of heart ; but this error which is fo capital, and yet fo common, arifes 
 
 chiefly 
 
 * Julia Jv. 2^ 
 
Cause V. Corruption of Chr[/lums. 271 
 
 chiefly from hence, that children are formed only to a meer outfide de- 
 votion and worftiip. 
 
 Youno; people are not much better initru£led in moral duties. I fliall 
 not enter here upon all the coniiderations which thefubjecSi: might afford, 
 becaufe 1 have treated of the want of inftrucHon concerning morals ia 
 feveral places of this treatife, and particularly in the I. Chapter of the 
 tirft Part. Yet I muft fay, that this defc£t proceeds from the inftruc- 
 tions which are given to youth. Much greater care is taken to inform 
 them about the doctrines than about the duties of Chriftianity. The 
 articles of the Creed, the quellions concerning the facraments, and the 
 other points of doctrine, are handled and examined largely enough in 
 Catechifins, and controverfy is not forgot ; but the Ten Command- 
 ments are explained in fo fuccinit and fuperficial a manner, that we do 
 not find there fo much as the names of a great many vices, virtues and 
 duties. Children who fliould be raifed up to Chrillian perfection, are 
 only taught the Ten Commandments, and from the explication which 
 is given to thefc, they gather that they fhould not be idolaters, blafphe- 
 mers or profane perfons, that they ftiould neither commit murder nor 
 adultery, that they fhould not fteal or bear falfe witnefs. But hovr 
 many other duties are there of which they have no manner of notion? 
 They are not taught what it is to be gentle, humble, fincere, charita- 
 ble, pure, fober and patient. Many perfons becaufe they were never 
 inftru6ted in thefe virtues which are the principal ornaments of a Chrif- 
 tian, do not pradtife or fo much as know them. We are to impute to 
 thefe flight and defective inftru(5tions, that opinion which is commonly 
 received, That whofoever is free from thofe fix or feven great fins for- 
 bidden in the decalogue, is a good man, 
 
 2. The fuccefs of inftructions depends in the feqond place upon th^ 
 method and way of teaching. The method of teaching, fhould on the 
 one hand be clear and proportioned to the age and capacity of children, 
 and on the other, it fhould be delightful, and fit to make them love reli- 
 gion. By this, two ends which ought to be aimed at, will be attainedi 
 the mind will be enlightened, and the heart moved. What is clear in- 
 formeth the mind, and what is delightful wins the heart, and infpires into 
 it a ftrong afFedtion for religion and for the duties of it. 
 
 1. Perlpicuity is never more neceflary, than it is in the inflru^tino- 
 of youth. Children having no ideas as yet of mofl things, and not be- 
 ing ufed to the fignification of words, cannot underfland what is faid to 
 them, unlefs it be delivered with much clearnefs and fimplicity, and un- 
 lefs every thing be avoided, which may puzzle or ieem obfcure to them. 
 This perfpicuity refults fiirft, from the things that are taught. It is a 
 certain truth, that whatlbcver is eflential in religion, is always clear 
 and eafie to be underltood ; and that on the contrary, whatfoevcr is ob- 
 fcure and difficult, is not very necefTary. So that provided inftrutStion 
 goes rto further tlVan elTential dodtrines and duties, it cannot be very hard 
 for children, to apprehend what is faid to them. Secondly, Clear ex- 
 prelRons, and plain and popular ways of fpeaking, produce diftindt ideas 
 in the minds of thofe who are inftru£ted ; but a dark or too high a ftile, 
 figurative or learned phrafes, fpoil the fruit of inftrutStions. Laflly, or- 
 cl§r and methgd contribute mightily to idearneis. It is not lit that chil- 
 
 dxei^ 
 
272 Caujcs of the prcfent f ART IL 
 
 dren fiiould be loaded at firft, with many doclrlnes and precepts.. Ge- 
 neral inftru6lions, the principles of religion, and the limplefl ideas, 
 ought to go for'emod, and then particular inftrudions and more complex 
 ideas, may be propofcd •, but fLill v/ith a due regard to the age, capacity, 
 and progrefs, of children. 
 
 2. Inllruclion is to be delivered in a delightful manner. This is the 
 way to inilnuate ourfeives into the minds of children. Nothing wins 
 more upon them, than a fweet and pleafant way of Ipeaking, and nothing 
 gives them fo much difguft, as roughnefs and feverity. If religion was 
 reprefcnted to them with an attractive afped, they would certainly em- 
 brace it with eagernefs. But for the moil part thofe who teach or fpeaic 
 to them of religion, do it with an air of feverity, and a difmal tone, and 
 with thofe circumflances, which make them averfe to it. Commands, 
 threatnings, and conftraintare ufed, to make them take their Catechifms 
 or fay their prayers ; if they fail to do this, their teachers are angry and 
 beat them. When we exhort them to piety, inftead of going about 
 
 -this with fuch a gentlenefs as might make virtue amiable to them, we 
 fpeak in a harfli and chiding manner. The effect of this is, that children 
 feeing nothing in religion that is inticing, take up a prejudice againft it; 
 they look upon that inftrudtion, to which they are compelled, as a hard 
 piece of labour and drudgery. Religion is no fooner mentioned, but it 
 damps their good humour, they do nothing but by conftraint and againft 
 their will ;• they free themfelves from that conftraint as foon as they can, 
 
 • and they bear during their whole life an averlion, or at leaft, an indiffe- 
 rence to religion. 
 
 II. I have been difcourfing hitherto, of what relates to the knowledge 
 of religion, and I hope I have clearly proved, that generally fpeaking, 
 •children are ill inftrucied. I am now to confider education with rela- 
 tion to practice. For it would be to no purpofe, to infufe into young 
 people a perfect knowledge of the truths and duties of religion, if they 
 were not taught to make a good ufe of that knowledge^ and to dirqcl it 
 to its true end, which is the practice of virtue and piety. But it is fel- 
 dom that the care of parents, and of thofe who have the inftrufting of 
 children, goes fo far. if they take fome care about their inftrudlion, 
 they generally ncgle6t them as to the pra61ical part, and they little eii- 
 quire v/hcther they live according to the precepts of religion. Novy in- 
 ftrudtions thus difpenfed, do not only prove ufelefs, but they may like- 
 wife make children doubly wicked, and fill theni with the moft dange- 
 rous prejudices. When children obferve that religion is propofcd to 
 them only, in an hiftorical and fpeculative manner, and that provided 
 they remember what is told them, and are able to give an account of it, 
 they are commended for being well (killed in religion ; and that as for 
 the reft, they are permitted to live as they pleafe, and that they arc not 
 chid, the' they do not practife what they were taught ; they conclude 
 from all this, that religion confifts wholly, in the knowledge and profef- 
 fion of certain truths, and that it 15 not abfolutely necellary to frame 
 their lives acct:)rding to the rules of the Gofpel. They accullom them- 
 felves befides to flight their knowledge, and to a6l againft the principles 
 of their own confcicnccs. Thefe pernicious featimints are infuied into 
 
 children. 
 
Cause V. Corruption of Chrljiians* 273 
 
 children, when inftru£tions are not directed to pradlice. To prevent fo 
 great an evil, thefe rules are to be obferved. 
 
 1. The defign of propofing the truths and dodrines of Chriftianity 
 to children, (hould be to beget in them a love and a refpetSl for them ; 
 and in order to that, we (hould let them fee, their certainty, their im- 
 portance, and their ufe. It ought then to be carefully inculcated to 
 them, that there is nothing more true and certain, nothing of greater 
 importance, or that concerns us nearer than religion, and that in com- 
 parifon with it, all that we fee in the world, is of very little or no con- 
 fequence; and laltly, that it was revealed for no other end, but to make 
 us goud, and to condudl us to the higheft bleflednefs. By this method, 
 inftrudtion will always terminate in practice. By teaching children to 
 know God, we {hall excite in them a love and reverence towards that 
 Supreme Being. By fpealcing to them of Providencei we fliall make 
 them apprehend that God fees every thing, and what reafon we have to 
 depend upon, and to fear him. By telling them the hiftory of the Bible, 
 we fhall make them obferve in thofe various events, the elfedls of God's 
 wifdom, of his goodnefs, power and juftice. In explaining to them the 
 doctrine of the facraments, we fhall chiefly apply our felves to make 
 them underftand, what thefe facred ceremonies oblige Chriftians to, 
 what an auguft and venerable thing baptifm is, and what purity is re- 
 quired in thofe who are baptized : and fo when we fpeak to children of 
 Ohrilt and his fufferings, of the refurrection and a future judgment, 
 of the punifhments and rewards of another life, and of ail the other 
 truths, we fhould do it in fuch a manner, as may ftir them up to piety 
 and holinefs. 
 
 2. In the next place we ought to engage children to the practice and 
 obfervation of the duties of Chriftianity, with relation both to worfliip 
 and manners. And firft it is altogether neceffary, to teach them to ren- 
 der to God the worfhip that is due to him. There are few Chriftian 
 families, where fomething is not done with this intention. Children are 
 made to learn fome prayers, to fay them mornings and evenings, and to 
 be prefent at the publick and private exercifes of piety. But the main 
 fhould be, to bring them to fmcerity in divine-fervice, left they fall into 
 impiety and hypocrify. The greatefl endeavour fhould be, to accuftom 
 them to pray with attention and revereiKe. This may at firft feem dif- 
 ficult ; we neither fee the heart of children, nor can regulate the mo- 
 tions of it. But yet I think, there are ways to fix their minds, which 
 might be fuccefsfully ufed : and I hope my readers will not think it 
 amifs if I dwell a little upon this head, confidering the importance 
 of it. 
 
 I. I would not have children pray, before they have fome knowledge 
 of what they are doing. There is a cuftom eftablifhed every where, 
 which I look upon as the firft caufe of indevotion; and that is, to make 
 little children recite prayers, and long ones too. 1 do not apprehend the 
 ufe of this, nor where the inconvenience would be, if children did not 
 pray at an age when they can hardly fpeak an articulate word. It would 
 be time enough to make them pray, when they are capable of fome re- 
 fledtion. If we did wait till then they might pray with attention ; and, 
 I make no doubt, but that they would do it with pleafure and reverence. 
 
 Vol. VI. S Children 
 
274 Catifes of the prefent . Part II. 
 
 Children think it an honour to do what is done by men ; if therefore 
 they were not permitted to pray till they came to a certain age, they 
 would look upon praying as a particular privilege. But when they are 
 made to pray before they have any ienfe of what they do, it puts this 
 notion into their heads, that praying is nothing elfe but reciting of 
 prayers : and befides, that obligation which is laid upon them, to 
 perform regularly a duty, of which they do net yet underftand the 
 neceffity of the ufe, makes that they only obferve it out of cuftom. 
 
 2. I could wirti that when we begin to make children pray, we fhould 
 teach them plain and fhort prayers, wherein they might fay nothing but 
 what they underftood. Two or three fentences are enough in thofe be- 
 ginnings, and as they grow in years, longer prayers may be prefcribed 
 them. Brevity is to every body a help to devotion ; but children being 
 not capable of a long attention, it is certain that long prayers are not at 
 all fit for them. 
 
 3. It would be very ufeful to difcourfe with them about the excellency 
 and the neceflity of prayer, and to make them apprehend what an honour 
 it is for us, to fpeak to God and to lay open our neceflities before him, 
 
 4. In order to accuftom children to look upon prayer with reverence, 
 and to go about it with ferioufnefe ; they fhould not be allowed to pray 
 when they are ftrongly polTefled with fome paflion, or obje6l, or when 
 they have committed a confiderable fault againft piety. 
 
 5. It is particularly neceffary to regulate and obferve their behaviour 
 and looks, while they are at prayers, and then likewife to exprefs a re- 
 verence our felves, and to fay or do nothing that may give them any 
 diftraition. It is a cuftom as bad, as it is ordinary in families, to go to 
 and fro, to be bufy and to talk all the while that children are faying their 
 prayers. How is it poilible thatamidft all that noife, which would even 
 hinder older people to pray as they ought, children, whofe thoughts are 
 fo rambling, fhould not be diftracSfedr And what reverence can be ex- 
 pedfed from them about the exercifes of piety, when their fathers and 
 mothers who are prefent {hew none at all ? I'his is what I have to ob- 
 ferve, concerning prayer, which is theprincipal part of divine worihip. 
 
 As to what concerns the duties of morality, very particular care ought 
 to be taken, to make children obferve them. The firft mean to be ufed 
 next to inftru6tion, is to exhort them to the practice of virtue, and to 
 reprefent to them, th^t piety and holinefs are the eftential characters of 
 a Chriftian. But the exhortations directed to them will have no great 
 efFedl, if they are not difpenfed with prudence. Sometimes parents 
 fpoil all, tho' they mean well. They exhort and chide at every turn, 
 they are perpetually admonifhing and moralizing : by this they give a 
 difguft to their children, inftead of winning upon them. Exhortations 
 ought to be accompained with difcretion and gentlenefs ; above all, wc 
 (hould endeavour to perfuade and to prevail upon children by reafon, that 
 fo being convinced in their own hearts of the juftice, beauty, and ufe- 
 fulnefs of virtue, they might pra6tife it of their ovfn. accord, out of in- 
 clination and with pleafure. 
 
 That we may be able to exhort children as is fitting, it is requifite to 
 be well acquainted with their temper, and to obferve which are their pre- 
 dominant inclinations j that if thofe inclinations are good, they may be 
 
 cultivated, 
 
Cawse y. Corruption of Chrijiians, IjS 
 
 cultivated, and If bad correfted. And it is eafy to know the temper of 
 children, becaufe they deal ingenuoufly, and have not yet learned the art 
 of diflembling. If men did make this their ftudy, if they did take hold 
 of the good difpofition which may be in children, if they did apply them- 
 felves to oppofe the predominant faults, to which either their age or their 
 conftitution inclines them ; they would prcferve them from many vices, 
 and make them great proficients in virtue. 
 
 Befides this, parents either by themfelves Or others, ought to watch 
 over the conduct: of their children, and to enquire ftri<Stly, whether they 
 pratStife the leflbns which are given them, whether they are afraid of do- 
 ing ill things, whether they forbear thofe faults for which they have been 
 reprov'd, whether they refift thofe vicious inclinations, whether they are 
 gentle, fober, humble and moderate in their difcourfes, a£lions, and be- 
 haviour. To this end, it is very proper, that they fhould not have too much 
 liberty, and that they fhould be for the moft part under the eye of fome 
 wife perfons, who may obferve their deportment. I do not enlarge up- 
 on thefe confiderations, becaufe they would carry me too far; neither 
 do I fpeak here of encouragement, corre£lion, and example, nor of fome 
 other means which might be very ufefully taken in hand for regu- 
 lating the condu6l of children, becaufe thefe have been fpoken to al- 
 ready. 
 
 There is ground enough to conclude from what has been faid, that 
 corruption proceeds primarily and chiefly from the ill education of youth. 
 The ordinary education of children being not Chriftian, what wonder is 
 it, that true Chriftianity and folid virtue fhould be fo fcarce? The firft 
 impreflions are the ftrongeft. The principles which have been imbibed 
 in the firft years of life, do not wear out afterwards ; and thofe who had 
 not a good education, are not often known to be wife and regular in their 
 conduct. 
 
 Let it not be obje£led here, what many are wont to alledge upon this 
 fubjeit, That the errors of education are not fo confiderable, but that 
 they may be correfted afterwards, and that wifdom comes with years. 
 Thus thofe men reafon who only examine things fuperficially ; but fuch 
 perfons did never ferioufly reflect upon man's temper, upon the manner 
 how ill habits are formed, or upon experience. Almoft all good or ill 
 habits begin in infancy, and they grow ftronger afterwards. The age 
 which fucceeds youth is fo far from fupplying the defe^Sts of education, 
 that on the contrary, the longer a man lives, the more difficult it is 
 for him to return to virtue, if he did not fet out well at firft. For 
 befides, that habits are then ftronger and deeper rooted, bufinefs does 
 alf') come with age, and people have no longer that leifure and freedom, 
 which they had when they were young. Thofe therefore who do not 
 take right meafures early, and who launch into the world with ill 
 principles, are ftill growing worfe inftead of amending. This is ve- 
 rified by daily experience. Age feldom alters men for the better. 
 
 I do not deny, but that people who were neglected in their infancy, 
 
 . or whofe youth has been unruly, are fometimes known to change their 
 
 manners and their condudl, when they come to a riper age. But we 
 
 are to confider how this change happens, and what the nature of it is. 
 
 in fome it is a thorough change and a fincere return to virtue. God 
 
 S 2 fometimes 
 
276 Caufesoftheprefenf Part if. 
 
 fometimes works converfion in the greateft Tinners ; and he does this' 
 commonly by afflictions, iicknefl'es and pains. But fuch kinds of con^ 
 verfion are not very frequent. The change which we think we obferve 
 both in our felves and others, is not always fmcere ; it is often no more 
 than an effed of age, of the ftate we are in, or of cuftom. 
 
 Age does two things, it deadens the paffions, and it changes them. 
 In the heat of youth paflions are violent, and make a great ftir; when 
 the prime of life is over, a man perhaps is no longer a libertine or a de- 
 bofhee ; but his exterior only is reformed. The fame principle of corrup- 
 tion remains in his heart. He that was fcnfual and given to lewdnefs, 
 moderates himfelf ; but ilill his heart and his imao;inations are defiled. 
 He that was profane and impious, does no longer profefs libertinifm 
 openly, he pradifes fome duties o^ religion. But for all that, he has no 
 more devotion, or faith then before. Age does likewife change men's 
 paflions and inclinations. Young people have their paflions, and fuppof- 
 ing thefe fhould abate about forty or fifty, or even that they Ihould be 
 quite left off, which yet happens but feldom; there are other paflions 
 which fucceed thofe of youth, and which work the ftronger, becaufe 
 they are not fo much miltrufted, and becaufe they make lets noife, and 
 are hid under the pretence of a lawful calling. Thus we fee often that 
 libertines and debofhees, end with ambition and covetoufnefs. The 
 "world calls the change which is obferved in thofe men, converfion and 
 amendment. A man is faid to be reclaimed from the errors of his 
 younger days, when his condudl is no longer fcandalou?, or manifeftly 
 criminal; but if he is free from the faults of his youth, he is guilty of 
 others, which he had not then. He is no longer diflblute, but he is a 
 flave to ambition, he is covetous, unjuft, and wedded to the world, more 
 than ever. Nay, all things well conlidered, he is worfe than he was in 
 his youth ; fince he has run from one vice into another, and loaded him- 
 felf with the fins of the feveral ftages of life. We are not to imagine, 
 that every alteration which age makes in men's condu6l and manners is 
 a true converfion. 
 
 The various ftates, callings, and profeffions of men, do likewife put 
 many of them upon altering their way of living and make them give 
 over thofe excefles to which they have been addidted for fome time. As 
 foon as a man comes to be the matter of a family, or to be preferred to 
 places, he muft of neceflity grow more regular in his condu6l, and for- 
 lake feveral diforders which he allowed himfelf in before. He becomes 
 more ferious, he applies himfelf clofer to labour, he lives more retired, 
 and he takes leave of the amufements of youth. Honour, decency, in- 
 tereft, the neceflity of making a family, and other conliderations, ob- 
 lige him to this; but religion has not always a (hare in this change. 
 
 Laftly, a habit of finning does often blind and harden men to that de- 
 gree, that they imagine, there is a fincere amendment in them, when 
 there is none at all ; nay, v/hen they are more corrupt than when they 
 were young. Men at hrll: are fcnfible of their faults, confcience checks 
 them for the fins they commit j but in procefs of time they perceive them 
 no more ; confcience grows Icared, and they fin without being aware of 
 it. Habits feldom fail to produce this effedt, of which we fee a thoufand 
 inftances in old finners. 
 
 All 
 
Cause V, Corruption of ChriJIians, VjJ 
 
 All this fhews, that the foundations of the conduft of our whole lives 
 are laid in youth, and that the chief reafon why men live ill, is becaufe 
 they have not been well educated. 
 
 1 do not think it neceflary to mention the remedies of this Caufe of 
 Corruption: I have obferved them all along, in (hewing the faults which 
 are committed in the education of youth : 1 fliall ©nly add, before I dif- 
 mifs the fubjedl, that all this does properly concern mafters of families 
 and partors. 
 
 It were therefore to be wilhed, in the firft place, that parents would 
 take more care than they do, to breed their children well, and that in' 
 this they would proceed by the rules which reafon and religion prefcribe. 
 They are miftaken if they think they may excufe themfelves from this 
 obligation, which both nature and piety lay upon them, and which can- 
 not be negle6i:ed without a fin. But the carelefnefs of parents in this 
 point, may very juftly be wondered at; the education of their children' 
 is generally that of all things which they mind the leaft, and the reafon 
 of it is, that they themfelves want religion and piety. 
 
 It would be requiiite in the next place, that paftors fhould difcharge 
 their duty with relation to young people, and that to this end in all- 
 places and Churches, the neceflary order and method v.'ere' eftablifhed for 
 inftru£ling the people, and particularly children. I remark this, becaufe 
 in this refpect things are not well ordered, fo that it: many places fuch 
 helps and means are very much wanting. It is well known, that the 
 opportunities of inftrudtion and the helps to piety are mighty fcarce in 
 tiae country and in villages. Schools are there managed at a very ordi- 
 nary rate, and many places have no fchool at all,'whereby it hyppens 
 that many perfons cannot fo much as read. There likewife, divine fer- 
 vice is but feldom performed, and very carelefsly too. The minifters' 
 who are appointed in thofe places, are generally either men of little' 
 worth, or men who do not watch over their flocks as they ought, and' 
 who are remifs in the exercife of their office. Thefe are the eflential de- 
 fe6ts which fhould be remedied, by thofe who have authority in Church 
 or ll:ate. 
 
 Above all, it is requifite that Church-men (hould have a ftrifl; infpec- 
 tion over fchools and families, and that catechifihgs were more frequent 
 than they are. Young people ought to be the chief objedts of the care 
 of paitors ; no part of their office is more ufefiil, or rewards their la- 
 bours with better fuccefs than that. Their endeavours to mend thofe 
 who are come to age, are for the moft part to little purpofe, but what 
 they do for children is of great benefit, ii therefore they have a zeal 
 for the Glory of God, and if they wilh to fee a change in the face o 
 the Church, let them apply themfelves to the inftructing of youth, and- 
 make it their bufinefs to form a new generation. 
 
 Among the particular eftablifhments which might be made, for the- 
 edification of the Church, and tiie ber.efit of young people, there is one 
 which would be of great ufe, and which leems to be abfolutely neceflary. 
 And that is, that with relation to children, who have attained the age 
 of difcretion, the fame order fhould be obferved for their ad^niffion to 
 the facrament, which was pradtifed in the primitive Church, when ca- 
 techumens were to be received into the Church by baptifm. This ad- 
 
 S 3 miffion 
 
I/^ Caufes of the prefent Part ll. 
 
 miflion was very folemn. A long probation and inftru(5):ion went before 
 it. The catechumens were required to give an account of their faith, 
 and they bound themfelves by folemn promifes and vows, to renounce 
 the world and to live holy. No fuch thing is done at this day in the ad- 
 miniftration of baptifm, becaufe young children are baptized ; but what 
 is not done at the time of baptifm, fhould be done when they come to 
 years of difcretion. And truly if there be not a publick and folemn 
 profeffion, a promifein due form on the children's part, I do not fee how 
 we can well anfwer what is obje61:ed by fome againft infant-baptifm, 
 vbich yet is a good and laudable pra6lice. A man cannot be obliged 
 to profefs the Chriftian religion, againft his will or without his knowledge : 
 this engagement is a perfonal thing, in which every body fhould acl and 
 anfwer for himfelf. When children are baptized, they know nothing of 
 what is done to them ; it is therefore abfolutely neceffary that when they 
 come to the years of reafon, they fhould ratify and confirm, the engage- 
 ments they came under by their baptifm, and that they fhould become 
 members of the Church out of knowledge and choice. Now the fittefl 
 time for fuch a confirmation and promife, is when they are admitted to 
 the participation of the holy facrament. ' 
 
 The order then which I mean is this : firft that when children defire 
 to he admitted to the facrament, they fliould be inftrucVed for fome weeks 
 before, and that at the fame time they fhould be informed of the facred- 
 nefs and importance of this action, and of the promife they are to make, 
 that fo they might prepare for it betimes. In the next place, that they 
 (hould be examined, and that they fhould publicly render an account of 
 their faith. This examination being over, that they fhould be required, 
 to renew and confirm in a public and folemn manner their baptifmal 
 vow, to renounce the devil and his works, the world and the pomp of it, 
 the flefh and its lufts, and to promife that they will live and die in the 
 Chriftian faith; and then that they fhould be admitted to the communion 
 by benediction and prayers. 
 
 It will, no doubt, feem to fome, that I am here propofing a novelty, 
 and that too not very necefTary j that there is no occafion for all this fo- 
 lemnity ; that it is enough to examine and exhort children in private, and 
 that this confirmation of the baptifmal vew is included and fuppofed in 
 the admiffion to the facrament. To this I fay, that the order i propofe 
 will be thought a novelty by none but fuch as do not know what was an- 
 ciently pra6lifed, and who call innovation every thing, which does not 
 agree with the cuftom of their country or their Church. This is an 
 imitation of the ancient and the apoftolical order ; and befides, this 
 eflablifliment being altogether fuitable to the nature of the Chriflian re- 
 ligion, as I have juft now made it appear, it ought not to be. rcjeCted. 
 
 As for what is faid, that it is futficient if children arc examined and 
 admitted in private : I anfwer, that the corruption of the age we live in 
 is fo great, that in many Churches this admiffion, and the e:Kamination 
 which pre':edes it, is but three or four hours work, and fometimesv]efs. 
 Paftors and thofe to whom this function is committed, d<o often go 
 about it very negligently; they content themfelves with fome queflions, 
 which for the moft part relate on}y to do£trine and controverfy ; they ad- 
 drefs to children general, exhortat'ons to piety, but they cake no care to 
 
 inftru6t 
 
 4 
 
Cause VI. Corruption of Chtijliam. 279 
 
 inftrudl them in morals, or to examine their conduiH: ; they do not re- 
 quire of them an exprefs ratification of the baptifmal vow. I know 
 there are paftors who do their duty, but the beft thing would be, to have 
 this form of examination and admiflion regulated in fuch a manner, that 
 It might not be in the breail of every minifter to do in this matter as he 
 thinks fit. And that all this might be done the more orderly, it would 
 be fitting that according to the practice of the primitive Church, fome 
 perfons fliould be appointed on purpofe to inftru6t young people and ca- 
 techumens. What care foever may be taken of children, and v^^hatever 
 may be done for them in private inftrudtions, it is certain, that publick 
 and folemn exhortations on the one hand, and promifes on the other, 
 would make a much greater impreflion upon them. They would then 
 look upon their admiffion with refpedt, they would remember it all 
 their lives, and this folemnity would prove as ufeful and edifying to 
 the whole Church as it would be to young people. 1 offer this with 
 the greater confidence, becaufe an order like this has been fettled of late 
 in fome Churches, and is there obferved with extraordinary fuccefs. 
 
 CAUSE VI. 
 
 Example and Cujlom. 
 
 THERE is no doubt to be made, but that birth, education, 
 and imitation, are three general principles of the irregularities 
 of men's condudl. The ftate in which they are born gives them a byafs 
 towards vice. Education, as has been fhewn in the foregoing chapter, 
 cherifhes and maintains in mofl men that vicious inclination : but cuf- 
 tom and example give the finifliing ftroke to men's corruption, and make 
 vice reign in the world with a fovereign fway. This third principle is 
 fo general and fo powerful, that fome have thought it the chief caufe of 
 corruption, and that we cannot better explain how fin is propagated and 
 tranfmitted from the parents to the children, than by faying, that this 
 happens through imitation. And indeed it cannot be denied, but that 
 men are particularly drawn into evil by example and cuftom. If this 
 be not the primary or the only fpring of corruption, it is at leaft one of 
 the principal fources of it. And therefore 1 thought it proper to confider 
 this matter here with fome attention. 
 
 All that I am to fay in this chapter is founded upon thefe two fuppo- 
 fitions. I. I fuppofe that men love to ail by imitation, and that exam- 
 ple is one of thole things which have the greateft force upon their minds. 
 But when the example is general, and fupported by cuftom and multitude, 
 they are yet more inclined to follow it. They not only conform to cuftom, 
 but they think it befides juft and lawful to do fo. General ufe is to them 
 inftead of a law, by which they judge of what is innocent and forbidden. 
 And that which doth yet more forcibly determine them to follow ex- 
 ample and the greater numbers, is, that they think it a difgrace to do 
 
 S 4 otherwife. 
 
l8o Caujes of the prefent Part II, 
 
 Otherwife. So that the fear of contempt added to their inclination makes 
 them perfe£t flaves to cullom. If fome remnant of knowledge and con- 
 fcience does not fufFer them to imagine that there is no hurt in comply- 
 ing in all things with cuftom, however they comfort themfelves with the 
 thought that the evil they do is not very great, and that if they are not in- 
 nocent, they are excufable atleaft, when they can plead example and com- 
 mon pradlice in their own behalf. 
 
 I fuppofe 2dly, That example and cuftom are bad for the moft part. 
 This 1 think needs not be proved ; and if it did, this whole treatife 
 might afford us fufficient proofs of it, fmce ignorance, prejudices, falfe 
 maxims, and all the other caufes of corruption I have mentioned, are fo 
 many difpofitions, fentiments and practices, which are grown cuftomary, 
 and are eftablifhed by the moft general ufe. 
 
 But it is not fo needful to prove that the multitude of ill examples is 
 very great, and that cuftom is generally vicious, as it is to flievv that un- 
 der the fhelter of example and cuftom, corruption is ftill fpreading far- 
 ther in the world and in the Church. 
 
 In order to this, I ftiall confider the power of cuftom and example, in 
 thefe three refpecSts. With relation, i. To matters of faith, zdly. To 
 the order of the Church. And, 3dly. To manners. What 1 am to fay 
 upon thefe three heads will difcover the fource of thofe three great im- 
 perfeftions which are obferved in the Chriftian Church, 1 mean error, 
 want of order, and the bad life of Chriftians. 
 
 I. Matters of faith fliould not be fuhje>Sted to the tyranny of cuftom. 
 Religion does not depend upon men's fancies and opinions : the truths 
 of it are eternal truths, it is founded upon an immutable principle, and 
 it is not more liable to change than God who is the author of it. And 
 yet we fee but too frequently, that in religion as well as in worldly af- 
 fairs, example is more prevalent than either reafon, juftice or truth. Men 
 do fcarce ever examine things in their own nature, but cuftom is the 
 rule of their faith and fentiments ; by this rule they determine what is 
 true or falfe, what they are to believe or to rejedt. And this prejudice is 
 fo ftrong and men have carried it fo far, that multitude and cuftom, are 
 looked upon as a proof and character whereby Chriftians are to diftin- 
 guifti truth from error, and to judge what fide they are to chufe in mat- 
 ters of religion. 
 
 What is the reafon why fo many people do not perceive, that certain 
 do£ti;ines are palpable errors, and monftrous tenets ? We wonder how it 
 is poflible in fo learned and refined an age as this is, that the groffeft fa- 
 bles and extravagances ftiould ftill go down with men of parts, for di- 
 vine truths and adorable myfteries. A time will come, when pofterity 
 will hardly believe, that ever fuch opinions were received, or that ever 
 men did in earricit difpute for or againft fuch or fuch a tenet. It is only 
 the prejudice of example and multitude, which do blind men at this day : 
 they have been nurs'd up and educated in thofe pcrfuafions, they fee 
 - them obtaining among numerous focieties, and that is the occafion of 
 their obftinacy in error. 
 
 Nothing but this inclination of men to follow cuftom, keeps up in the 
 
 Church thofe difputes which rend it into fo many different feels. The 
 
 principle and defigii of moft dilputes is no other but that men will maiji- 
 
 6 tain, 
 
Cause VI. Corruption of Chryilam. 3t8i 
 
 tain, at any rate, the fentiments of their party ; and by this means thofc 
 who are in error, inftead of being undeceiv'd, are more and more con- 
 firm'd in it. Every body fwallows without chewing, all that is profeft 
 in the fociety or communion in which he lives, and condemns without 
 examination the opinions which are maintained by fmall numbers or by 
 perfons of another country or fociety. Thofe who are prepofTefTed do not 
 fo much as maKe it a queltion, whether they may not be miftaken, and 
 v/hether the truth may not be on the other fide. It is to no purpofe to 
 alledge to fuch people the moft invincible reafons, to prefs them with ex- 
 prefs declarations of Scripture, or with unanfwerable objedions ; for ei- 
 ther they do not attend to all this, or if they examine thofe reafons and 
 objedtions, it is with a mind full of prejudices, and refolv'd before-hand 
 to think them frivolous, and not to alter their fentiments. They fatisfy 
 themfelves with fome forry argument, or wretched anfwer. If any 
 fcruples and difficulties remain, they (hake them off in a trice, and fet 
 their confcicnce at reft, with this confideration, that they follow the 
 common opinion ; they make no doubt but that they are fafe, as long as 
 they fide witn the greater number. Befides, the advantages of the world 
 which xx\^y be obtain'd by the adhering to the general opinion, would 
 fully determine them, if they were not determin'd before, and they eafily 
 perfuade themfelves, that their fpiritual welfare and the truth are to be 
 found in that party, v/hich agrees beft with their temporal intereft. 
 
 2. Cuftom is likewife, the chief obftacle to the reitoring of order in 
 the Lhurcn. I could here make a long article, if I would mention all 
 the defe£ls, which may be obferved in the itate of the church and of 
 religion, with relation to order, But having done this already in the be- 
 ginning of this fecond part, I Ihall only fay in general, that nothing con* 
 tributes fo much to the maintaining of diforder as cuftom does. The 
 mdft beneficial laws and inftitutions are look'd upon as dangerous inno- 
 vations, when they are not authorized by practice : men dare not fo much 
 as attempt to introduce them. On the other hand, ufelefs or ill pra6lice% 
 ^re thought facred eftablifhments, as foon as they are confirmed by time 
 and cuftom. If men do but endeavour to lay afide fome ceremony, to 
 make fome alteration in a liturgy, or in the form of divine-fervice : it 
 feems to many, that the very elVence of religion is ftruck at. Thus it 
 happens that abufes which are palpable, and acknowledged by all men of 
 fenfe, fubfift for whole ages and cannot be reformed. 
 
 The difficulty of reviving the apoftolical difcipline, and of reftoring 
 Church-government and the miniftry of paftors, to the ftate they ought 
 to be in, proceeds from the fame caufe. Becaufe a certain form of ec- 
 clefiaftical government and difcipline, obtains in a country, it is pre- 
 tended to be the beft and moft perfect, in which nothing is to be altered, 
 and thofe are not fo much as heard, who propofe the eftabiifliing of 
 another. If any one thinks it a fault to fuffer fcandalous finners in the 
 bofom of the Church, if he thinks that they ought to be excommunicated, 
 and that Chriftians ought to maintain no familiar intercourfe with them; 
 though fuch a man has the laws of the apoftles on his fide, yet he {hall be 
 called an innovator. Though he fhould plainly (hew the inconveniences 
 of the ordinary pradice, and the neceffity of difcipline, from Scripture, 
 from the pattern of ;he firft Chriftian ages, and by the moft convincing 
 
 arguments j 
 
282 Caufei of the prefent Part II. 
 
 arguments ; yet cuflom will ftill be urged againft him ; the divine laws 
 {hall give place to common ufage, and the prefent practice fliall prevail 
 above that of the primitive Chriitians. 
 
 111. Example and cuftom have a great force, efpecially in thofe things 
 which concern manners. Men are not altogether fuch flaves to cuftom 
 in matters of opinion about religion, becaufe opinions are fhut up within 
 the heart, but in praftical things and in manners, there are few men who 
 are not carried away by the ftream of the multitude. People think them- 
 felves excufed from the obfervation of the plaineft and the moft facred 
 duties, as foon as they cannot obferve them without departing from cu- 
 ftom, and fo they conform to the common ufe how bad foever it may be. 
 Thofe who condemn the vicious and corrupt manners of the age, and 
 pra6life the rules of the Gofpel, who for inftance abflain from fwearing, 
 and reprove thofe who do it, who make fcruple of lying and of tranf- 
 greflingthe rules of their duty ; are look'd upon in the world as humour- 
 fome people, and ftigmatized with odious names and imputations. If 
 they- plead the exprefs commands of Chrifl: and his apoftles; inftead of 
 giving up the caufe, men will llrain the Scripture, and by forced expli- 
 cations and impious glofles, endeavour to fix a fenfe upon it which may 
 favour the ordinary practice. While piety dares not (hew it felf, vice is 
 r€fpe<£led, and bad men carry it boldly everywhere, becaufe the numbers 
 are of their fide. Maxims directly oppofite to the moral precepts of our 
 Saviour, are not only received and tolerated, but they are defended as in- 
 nocent, for this fingle reafon, that the generality of men approve and 
 pra<Sl:ife them. This might be confirmed by innumerable inftances. 
 
 We can hardly imagine any thing more contrary to the precepts of 
 the Gofpel, than that worldly life which is led by many Chriftians. They 
 fpend their whole time in the cares of the body, they wear out their lives 
 in idlenefs, gaming, pleafures and divertifements ; they deny themfelves 
 nothing, they make it their ftudy to live luxurioufly and to gratify them- 
 selves. This kind of life is inconfiftent v/ith piety, but becaufe it ob- 
 tains among perfons of the higher rank, it is very hard to perfuade thofe 
 who follow it, that they ought to quit it. It is by alledging common 
 practice, that men defend a foft and effeminate life, fafhions contrary to 
 chaftity and modefty, the too great familiarity of the young perfons of 
 both fexes, the reading of ill books, the plays which wound honefty and 
 religion, fcandalous diverlions, and thofe aflemblies where the moil en- 
 ticing baits and allurements to vice are to be met with, and where the 
 minds of young people receive the moft dangerous impreffions : ail thefe 
 things, I fay, are defended by cuftom. 
 
 So that when luxury, and expenfivenefs and ftate in apparel, eating, or 
 furniture, are once eftabliftied; wc endeavour to no purpofe to bring men 
 to Chriftian moderation, and to banilh that multitude of fcandals and 
 vices, which muft needs attend fuch kind of exceffes. Thus in fome 
 nations where drunkennefs is in vogue, it is in vain to oppofe fo vicious 
 a cuftom. In fpite of all that can be faid againft drunkennefs and in- 
 temperance, people are fo far from parting with that vice, that they fancy 
 there is no fm in being drunk. 
 
 To put up no injuries, to indulge fevenge, to be tender and nice upon 
 the point of falfe honour, to Hick at nothing that can promote one's for- 
 tune. 
 
Cause VI. Corruption of Chrifllans. 28^3 
 
 tune, to aflume all fhapes, to difguife one's fentiments, and Ifo fupplant 
 others j all thefe are maxims which are followed without fcruple-, becaufe 
 they are authorized by ufe, and by the falfe opinions of men. It would 
 fjgnifie nothing to alledge to thofe who are polleffed with fuch fentiments, 
 what the Gofpel enjoyns us concerning patience, forgiving of injuries, 
 humility, fmcerity, juftice and charity •, fuch morals will not be fo much' 
 as hearkened to, becaufe thefe matters are otherwife determined to 
 cuftom. By the fame reafon it is pretended, that in offices, in trade, irt^ 
 arts and in the various profeflions of life ; every thing which is ufually 
 pradifed by men in thofe feveral callings, may lawfully be done. Nay, 
 even an oath is not fuflficient to undeceive people ; moft men explain their 
 oaths and regulate their confciences by the examples of others ; they ufe 
 all the methods of gain, which cuftom has introduced, without enquiring 
 whether they are juftinable or not. 
 
 When I fpeak here of cuftom and example, I do not only mean that 
 which is eftablifhed by general ufe, but that likewife which is authorized 
 by men in credit. The quality of perfons produces the fame efFe£l that 
 great numbers do ; one fmgle example has fometimes as much force, as 
 the united examples of a multitude. All that is done and appoved of by 
 princes, great men, magiftrates, and perfons of quality, is a law to a great 
 many people. A fmall number of confiderable perfons, who join their 
 endeavours to bring a pradice into fafhion, is enough to make it in 2 
 little time to be generally followed, how bad foever it may be. This is 
 fo commonly feen, that 1 think it needlefs to give inftances of it. 
 
 I {hall add three confiderations, which deferve a very particular atten- 
 tion ; I have already touched them by the by, but I will propofe them 
 more diftindlly here. 
 
 I. That common opinion, that it is neceftary to embrace the fenti- 
 ments and the ways of living which are received in the world, is that 
 which makes corruption fpread and infinuate itfelf every where. Men 
 make it a law to themfelves, and repute it honourable to comply with 
 cuftom. It is laid down for a maxim, that we muft live as others do, 
 and accommodate our felves to the falhions which are eftabliflied, and 
 that it would make us ridiculous, if in behaviour and manners we fhould 
 difter from the age and the place we live in. I do not abfolutely reject 
 this maxim, becaufe it is capable of a very good fenfe. A Chriftiati 
 fhould not profefs an unfociable piety : he may lawfully obferve certain 
 decencies, and comply to a certain degree with the opinions and manners 
 of thofe he converfcs with ; nay, he ought to do this for the intereft of re- 
 ligion and piety. But fuch a compliance and fuch regards become cri- 
 minal, when they engage him to a6l againft duty and confcience. If 
 the cuftom be bad, he ought to depart from it, and to do in fpite of it, 
 whatfoever God commands ; he does not deferve the name of a Chriftian 
 who has not the courage to do this. 
 
 And yet few people are capable of this refolution, the greateft part is 
 overcome by the temptation of the multitude j the regard they bear to 
 the example and judgement of others, produces in them a falfe fhame 
 which hinders them from doing their duty, and prompts them to evil 
 notwithftanding all the checks of confcience. And nothing is fo fatal 
 and pernicious in the ftate of thofe v/ho thus comply with cuftojn, as. 
 
 that 
 
1^4 Caufesoftheprefent PaRT II. 
 
 that they become fuch habitual flaves to it, that they are no more able 
 to alter their condudl:. When a man is once got into a certain courfe, 
 of hfe in the world, he purfues it, and he is ftill engaging deeper into it, 
 till at laft he comes under a kind of impolTibility of leaving it tho' he 
 would ; becaufe in order to that, he muft break off thofe ties and engage- 
 ments, which he has been contratSting for a great while } he muft with- 
 draw from divers companies, and enter quite upon another way of living j 
 now it is very feldom, if ever, that people can refolve upon all this. 
 
 2. Even thofe perfons who are well difpos'd, are fliaken by example 
 and cuftom : 1 faid fomething of this in the chapter of falfe fhame. A 
 great many are fatisfied, that the fide of the mukitide is not the beft, and 
 that the manners of the age do not agree with religion -, but they dare 
 not fwerve from cuftom, the fear of being hated, reproicned, or defpifed, 
 reftrains them, and frequently extorts finful compliance: iVom them. 
 
 I ftiall take n-tice to this purpofe of what happens every day to young 
 people, whom parents have endeavoured to breed up to piety and good 
 manners. When they ftrft go out of their father's houfe, they are 
 alhamed and afr. id of doing ill things, fm raifes fome kind of horror jn 
 them. With thep-^ difpofitlons they launch into the woild, they are placed 
 either in the army or at court. And there they do not find thofe maxims 
 of piety pradtifed which have been infufed into them, but they have only, 
 ill examples before their eyes. They fee there perfons who have been 
 recommended to them for patterns, of whom they are to learn how to 
 behave themfelves, upon whom their promotion and fortunes depend, and 
 ■who are reputed honelt men ; they fee fuch perfons 1 fay living in a licen- 
 tious manner. This at firft furprizes and troubles them, their confcience 
 holds out for a while, but example does infenfibly leflTen in them the abr 
 horrence of vice, their good difpohtions vanifti in a little time, and at laft 
 they fwim with the ftream, they embolden themfelves in ill things, and 
 they become finifned libertines. They do in like manner drink in the 
 atheiftical fentiments, which commonly are in faftiion among perfons of 
 quality. If they are but told, that men of wit and quality do not believe 
 a thing, or, that they entertain any opinion; that is enough to make 
 them embrace that opinion, and queftion the truths of religion. 
 
 3. In the laft place men are apt to think that if cuftom does not juftify, 
 it does at lealt excufe vice, and that if they do amifs in the following the 
 general pra<3:ice, it is but a fm of infirmity which God will not take 
 notice of. This is the laft refuge of a great many perfons ; they will 
 own, that men's manners are very much depraved, and that there is little 
 of true piety among them, but they will fay ; this is the faftiion now- 
 a-days, this is the way of the world, and he cannot be very guilty, who does 
 only what others do. Nay, feveral men who are not libertines, and who 
 fee what ftiould be done for the good of the Church, and the promoting 
 of piety, fancy themfelves under no obligation to oppofe cuftom. Their 
 excufe is, I'hat it fignifies nothing to ftrive againft a torrent. So that 
 lloth and timoroufnefs together, magnifying the difficulties which their 
 imagination reprefents to rhem, they make no cft'orts, and they let thing§ 
 go on at the ufual rate. While cuftom corrupts and blinds feme, it inr 
 timidates and difcourages others j and thus vice and diforder are (till 
 taking deeper root?. 
 
 Now 
 
Cause VI. Corruption of Chrijllans. i?^ 
 
 Now two forts of remedies may be applied to this caufe of corruption, 
 to wit, particular and general remedies. 
 
 The particular remedies are thofe cautions which every body ought to 
 ufe, to prevent his being feduced by example and cuftom. There arc 
 two principal means for a man to keep himfelf free from this fedu6lion, 
 the firft is to avoid ill examples as much as poffible, to withdraw from 
 thofe converfations, and to abftain from thofe imployments which dravir 
 men into fin, and to chufe a kind of life which may not engage us too 
 far into the world ; and on the contrary, to feek after good examples, 
 and to be converfant with virtuous perfons. 
 
 * But as, notwithftanding all thele circumfpecStions, we cannot avoid 
 being often tempted by ill example, fo we ought in the fecond place to 
 arm and fortify our felves againft this temptation ; by ftrongly pofTefling; 
 our minds with the fentiments which religion infpires. I have fbewed 
 elfewhere, what judgement a Chriftian ought to make of cuftom and 
 ■men's opinion. It is evident, that God having fet us a law, by which he 
 will judge us, and having given us the knowledge of that law, and power- 
 ful encouragements to make it the rule of our deportment ; neither exam- 
 ple nor the judgement of the world, can any ways excufe us from doing 
 what God commands, or deliver us from the punifhment which our dif- 
 obedience deferves. Thofe who have a greater regard to cuftom than 
 to their duty, are fo much the more inexcufable ; becaufe the Gofpei 
 exprefly forbids us, to govern our felves by the practice or example of the 
 men of the world. St. Paul exhorts Chriftians f Not to bt conformed to 
 this prefeyit worlds not to walk after the courfe of this zuorldy not to follow 
 ether men's zvay of living ; to renounce the world and the lujis of it. Our 
 Saviour enjoyns his difciples. To avoid the ivlde gate and the broad way of 
 the multitude., and to ftrike into the narrow path which Is walked in but by 
 a few. Thefe are refleftions, which every man who believes the Gof- 
 pei, fhould frequently and ferioufly make, and which fhould ferve him for 
 remedies againft the temptations arifing from example and cuftom. 
 
 There are other general remedies, which tend to leflen the number of 
 bad examples, and to alter the cuftom and ufages which are contrary to 
 the Chriftian religion. For tho' it may feem, that to go about the abo- 
 liftiing of that which is eftablifiied, by a general cuftom and a long ufe, 
 is to attempt an impoffibility ; and tho' we cannot expe6t that this caufe 
 of corruption ftiould be entirely removed, yet the difficulty is notfo great, 
 but that it might in fome meafure be overcome. 
 
 This we might have reafon to hope for, if firft, thofe who know and 
 love their duty would difcharge it with courage, and if they did add to 
 their knowledge a zeal fupported by prudence and firmnefs. How great 
 foever the degeneracy of men may be, there is ftill fomething in virtue, 
 which attracts their' refpect and- their love. The endeavours of good men 
 againft vice, are alvvays attended with fome fuccefs : if the benefit of 
 their exhortations and good examples does not reach far, they may at 
 leaft be ufeful to their families and their acquaintance. 
 
 But fomething more than this is requifite to reform general cuftoms 
 ' and 
 
 » See Part I. Caufe III. Art. II. 4, 5:c. Caufe V. Art. II. about the end. 
 f Rom, xii. £ph. ii. and iv. Tit. ii. Mat. vij, 13, 14, 
 
286 Caufes of the prefint Part II. 
 
 and practices ; and none can do this more eafily and efFe6lually, than 
 thofe who are raifed above other men, and who are in public ftations. 
 I fay therefore fecondly, That if Chriftian princes and magiftrates, would 
 ufe their authority to this end, and be exemplary themfelves, the cor- 
 ruption of the world would confiderably abate, and bad examples would 
 neither be fo frequent nor fo forcible as they are. It is in their power 
 to banifh the greateft part of thofe cuftoms which are commonly re- 
 ceived, and to eftablifli contrary ones. The care and example of paftors 
 are lilcewife a moft efficacious remedy. If they did inftruct Chriftians 
 as they ought, if they did oppofe the corruption of the age with the pure 
 maxims of the Gofpel, if they did fet themfelves againll abufes, if they 
 did endeavour in public and in private, to bring all thofe that err into 
 the way of truth, if they applied themfelves to the inftruding of youth, 
 and if their manners were edifying and exemplary, there is no doubt but 
 that they would foon ftop the current of vices and fcandals. It fliould 
 be their chief care to oppofe abufes and ill cuftoms in their beginnings ; 
 becaufe when they have once taken root, the remedy is much more dif- 
 ficult. In fine, as cuftoms are eftabliftied by degrees, fo they are not 
 abolifhed all at once, and therefore thofe who do not fucceed at firft in fo 
 good k defign, ought not prefently to be difcouragcd and to grow away. 
 
 CAUSE VII. 
 
 Books. 
 
 TH I S is the laft Caufe of Corruption which I fhall mention, but 
 without queftion, it is one of the moft general and of the moft 
 remarkable. Books are as many public fountains, from which vaft 
 numbers of notions and fentiments which are commonly received 
 among men, and which are the principles of their adlions, diffufe them- 
 felves into the world : and as it is impoflible but that among an infinity 
 of books, a great many muft be bad, fo it is certain, that books contrj- 
 bute very much to the keeping up of corruption. If men, as we have 
 Ihewed in the precedent chapters, are ignorant and full of prejudices, if 
 rhey have loofe and impious notions concerning religion, if great defeats 
 are obfervable, both in the lives of Chriftians and in the ftate of the 
 Church in general ; if the people are ill inftru£i:ed, and children are ill 
 educated, the caufe of all thcfe diforders is partly to be found in books. 
 It is therefore a moft important fubje6l which I am to handle in this 
 chapter, but it is likewife a very large one by reafon of the prodigious 
 multitude of books, which 1 might have an opportunity to fpeak of here. 
 But I muft confine my felf to that which is moft material to be faid upon 
 this head. I fhall fpeak, i. Of ill books. And, 2. Of books of religion. 
 The number of bad books is infinite, and it would be very hard to give 
 a catalof^ue of them ; but 1 think that among all the forts of ill books 
 none do greater mifchief in the world, thaa eitthpt thofe which lead to 
 
 ... < .l^. .: ... ^ irreligign 
 
Cause VII. Corruption of Qrrljiiam. 28,7 
 
 irreliglon and impiety, or thofe which arejmpure and filthy. The firft 
 attack faith, and the other corrupt manners. 
 
 I. The moft dangerous of all books are thofe which attack religion, 
 fuch are not only all the books of Atheifts and Deifts, but fuch are like- 
 wife all thofe works which tend to overthrow either the authority of the 
 holy Scripture, or the fadts and do6lrines of Chrlftianity, or the difference 
 between virtue and vice, or any other principle of religion. I rank alfo 
 in the fame order the books which introduce fcepticifm, and the defign 
 of which is, to render the principles of faith or niorality uncertain and 
 dubious. 
 
 Thofe books in which impiety appears bare-faced, are not the moft 
 pernicious. Few perfons ever durft maintain Atheifm only, or deny 
 diredly, the fundamentals of religion. And befides avowed Atheifts and 
 Deifts have not many followers. Their opinions raife horrour, and a 
 man's mind rebels againft them. But thofe men, who tho' they do not 
 openly efpoufe the caufe of impiety, but pretending all the while that they 
 acknowledge the exiftence of a God and a religion ; do yet fhake the 
 principal truths of faith ; thofe men, I fay, diffufe a much more fubtil 
 and dangerous poifon, and this may be particularly faid of the Scepticks. 
 In the main 6hey drive at the fame thing with the Atheifts, they aflault 
 religion with the fame weapons, and make the fame objedlions. There 
 is only this difference, that the Atheift decides the queftion and denies, 
 ■whereas the Sceptick after he has muftered up all the objedlions of the 
 Atheift and ftarted a thoufand fcruples, leaves in feme manner the quef- 
 tion undetermined ; he only infinuates that there is no folid anfwer to 
 thofe difficulties, and then he concludes with a falfe modefty, and tells 
 us that he dares not embrace either fide, and that which way foever a 
 man turns himfelf, he meets with nothing but obfcurity and uncertainty; 
 this differs little from Atheifm, and it does naturally lead to incredulity. 
 
 It is an aftonifhing thing, that books containing fuch pernicious prin- 
 ciples fhould have been publifhed, and that libertinifm in opinions about 
 religion, fhould have grown up to that pitch which we now fee it at. 
 The enemies of Chriftianity did never oppofe it with fo much fubtlety 
 and with fuch vigorous efforts, as fome Chriftians do at this day. Some, 
 books appear from time to time, which are only collections of all the ob- 
 jections of Heathens and Atheifts againft the exiftence of God, againft 
 Providence, the divinity of Scripture, the truth of facred hiftory, the 
 foundations of morality, and many other important heads ; fo that im- 
 piety is now arrived at its greateft height. It might be more general, 
 but we cannot imagine how it could rife higher. 
 
 And this occafions a very confiderable objection. It may be afked, 
 How it came to pafs that incredulity and fcepticifm, fhould appear in fo 
 knowing an age as this is, and that men of parts and learning fhould en- 
 tertain fuch impious fentiments ? It is necelfary to dwell a little upon the 
 examining of this difficulty, becaufe it is fo apt to perplex many. The 
 Infidels urge it with great affurance, and they pretend to infer from it, 
 that religion cannot ftand a philofophical and learned age, and that none 
 but the mob and the credulous part of mankind believe it. They fay, 
 that ignorant ages were the moft favourable times to religion, that then 
 *. every 
 
488 Caufesofthepnfent Part H. 
 
 every thing was believed ; but that fince men have begun to examine 
 matters a little more narrowly they are become credulous. 
 
 But any reafonable man v/ho does not love wrangling, may eafily be 
 Satisfied upon this point. Firft, Infidels have no ground to fuppofe, that 
 men had more faith, in the ages of ignorance than they have now ; for 
 this fuppofition is altogether falfe. There was but little faith in thofe 
 ages, for we are not to call by the name of faith, a filly credulity which 
 made the grofleft impoftures to pafs then current, for certain, and even 
 for divine truths. The Infidels do likewife fuppofe falfly that the learning 
 of an age more enlightened than the precedent, is prejudicial to re- 
 ligion ; for on the contrary it has done great fervices to it. U fome 
 fubtle fpirits have attackt it, a great many knowing and judicious perfons 
 ©f extraordinary erudition and eminent worth have illuftrated and proved 
 the truth of it, with greater folidity of arguments, than ever was known 
 before. This muft be acknowledged to the honour of God, and for the 
 credit of the Chriftian religion. 
 
 But it will be faid. That thofe who make objecflions againft religion, 
 are learned; that they are philofophical men, who in all other things rea- 
 fon true, and can diftinguifh truth from error. Let it be fo; but then I 
 afk thofe who urge this objedlion, how it happens that we fee every day 
 men of parts and fenfe, who yet will obftinately maintain palpable errors, 
 and refufe to yield to the evidence of fome truths, which are clear as the 
 fun ? To this nothing elfe can be faid, but that fuch men are not fo 
 knowing and perfpicacious as they fhould be, or that they do not make 
 that ufe which they ought of their parts and judgment. I confefs, that 
 indeed that a man muft have fome parts and fubtilty to be able to find 
 difficulties every where. But that man makes a wretched ufe of his 
 parts, v/hen they ferve him only to wrangle about the moft certain truths. 
 
 Thofe which the Infidels call ftrong objections againft the truths of 
 faith, are but for the moft part vain fubtilties and meer flights of wit, 
 "which may be ufed alike upon all forts of fubjeCts. That we may be con- 
 vinced of this, I fhall only name here fome of thofe truths or matters of 
 faft, which are thought unqueftionable, and which no man, tho' he had 
 a mind, can doubt of. It is certain that the fame objecl:ions by which the 
 Infidels attack religion, may be turned againft fuch truths or matters of 
 fa<5l. The fubtilties of fccpticifm may puzzle a man, who (hall main- 
 tain, that there was heretofore an emperor at Rome called Augujlus^ or 
 who (hall believe with all mankind that parents ought to love their chil- 
 dren, and that it would be a fin to murder a poor wretch who is beg- 
 ging an alms ; I fav, a man, who maintains thefe truths, may be hard put 
 to it, before he can get rid of all the queftions of a captious fophifter. 
 But does it follow from thence that this man is miftaken ? Is it to be 
 imagined that a man can doubt in good earneft whether or not there 
 Was ever at Rome an empcrour named Augujius^ or whether parents 
 ou^ht to love their children ? Will any ever be fo extravagant as to be- 
 lieve feriouflv, that it is indifferent whether we can cut a poor man's 
 throat, or give him an alms ? The fubtilties of ar^i^uments fignify no- 
 thin'T againft fadls which are well avenrd, or againft ihofe natural fenti- 
 ments, which are common to all mankind. Now religion is founded 
 upon fails, and its principles are in part natural truths and fentiments, 
 
 which 
 
Cause Vlf. Corruption of C/jriJians, ^Z^ 
 
 which we mufl; needs feel and believe at all times. He that would dc 
 flroy religion muft confute thofe fadls and rentiments, and iafidelity will 
 never be able to do it. 
 
 Philufophical knowledge is very much extolled by the Infidels ; they 
 pretend chiefly to a great exa^lnefs in rcafoning, and yet they vifibly riia 
 counter to right reafon, and tranfgrefs the rules which true philofophy 
 prefcribes. It is contrary to reafon, to judge that a thing is fal.'e or du- 
 bious, becaufe there are ibme difficulties in it j it ought to be confidcred, 
 that no man knows all things, or is able to anfwer all obje6>ions, and 
 that what feems obfcure to one man, will appear very clear to another. 
 When we have reafons on the other hand to believe that a thing is true, 
 when its proofs are ftronger and more numerous than its difficulties, 
 and when there are proofs which upon other occafions are fufficient to 
 determine our judgment, true kn{e requires that we fhould yield to fuch 
 an evidence. This method is particularly to be followed, when the mat- 
 ter in quellion is of fome moment. In fuch things we are wont to go- 
 vern ourfelves by the greater evidence, and to chufe the fafer fide. 
 What can be therefore more irrational, than to hazard eternity, and to 
 queftion the truth of religion, upon fuch confiderations as would have no 
 weight with us, and as would not flop us a minute in the ordinary affairs 
 of this life ? 
 
 Further, it is contrary to the rules of good fenfe, to pafs a judgment 
 upon thofe things of which we have no diflindl idea, or which we do not 
 thoroughly know. Men who can give no account of the operations of 
 their fouls, or of a hundred things, they fee before their eyes, will yet 
 talk at random about the manner in which God afts, or forefees future 
 events ; about what God ought or ought not to have done for the orderly 
 difpofing of all things ; about the ends which that fupreme Being propofes 
 to it fclf, and about the means which may conduce to thofe ends. This 
 is the height of extravagance and temerity, and yet it is at this rate, that 
 the Infidels reafon. 
 
 I muft add bcfides, that men of parts are fubjeft to the fame paffions 
 with the vulgar, and that thofe paiTions hinder them from difcerning the 
 truth. TheTe makers of objecSiions who pretend to politnefs and wit, 
 are not generally found at heart, but they love -icentioufnefs ; they are 
 not addidfed perhaps to a grofs and (hameful, but to a more refined liber- 
 tinifm; they obferve a little decorum, but they do not relifh the maxims 
 ot devotion and piety, and they cannot endure to be tied to them. Va- 
 nity has likewife a great {hare in their conduft. A great many imagine, 
 that it is for their credit to dilHnguifh themfelves from the vulgar, and 
 not to believe the things which are believed by the people: and when they 
 have once embraced this way and fet up for Scepticks in the world, they 
 think themfelves bound in point of honour, to maintain that charadtcr. 
 
 Men of knowledge are fometimes governed by many prejudices, and 
 falfe motives. A preconceived notion or a meer circumf^auce is fuffi- 
 cient to determine them to the embracing of an opinion. What has 
 been faid of the condu^ of princes, may be applied to the opinions and 
 hypothefes of the learned. Wars and fuch other great events, upon 
 which the fate of nations depend, and which make lb much ftir in the 
 world, do not always proceed from wife and mature deliberation j fome- 
 
 VoL. VI, T times 
 
29© Cdufes of the prefent Part II. 
 
 times they are but the effeft of a paiiion, of a humour, or of fome parti- 
 cular drcumftance. Thus it is with the learned : we think too well of 
 them, if we fancy that they are always determined by the greater weight 
 of realon. The motives which prompt them to maintain certain opi- 
 nions, are o ten very flight. They are not fenfible of this ; they think 
 themfelves guided by reafon, and they do perceive the true principle of 
 their aftions or judgments. If Infidels did flri(5lly examine themfelves, 
 they would find perhaps, that their fcruples were firll raifed, and have 
 been maintained fince, either by fome book they read whtn they were 
 youDg, or by the love they had for fome perfons, or by their averfion to 
 others, or by fome ill treatment they have met with, or by the praifes 
 which have been given them for their wit, or by fome prejudice they have 
 conceived againft religion in general, when they heard it ill defended; 
 or ag.iinfl certain tenets which are particular to the fociety they live in, 
 and manifedly abfnrd ; or by fome other motion of this nature. 
 
 If we call to mind in the laft place, what has been faid in the begin- 
 ning of this treatife, to wit, That few Chriflians apply themfelves fin- 
 cerely to the (ludy of the general truths, and of the principles of faith ; 
 we fhall not wonder that among fo many, who never inquired into the 
 proofs of religion, fome fhould be inveigled by the obje<Stions of liber- 
 tines, and fall into infidelity. 
 
 I have in a manner flept out of my way ; but this digrefTion is not im- 
 pertinept, fince thefe confiderations may ferve as a remedy againft in- 
 credulity and fcepticifm, which fome authors would fain eftablilh by their 
 writings. 
 
 One would think that every body fliould abhor thofe impious book?, 
 but yet they are read and liked by many perfons. Young people efpe- 
 ciall}', who for the moft part love novelty, and are inclined to vanity and 
 licentioufnefs, do eafily imbibe the principles which are fcattered through 
 fuch books: they are impofed upon by the genteelnefs, the wit, and fome 
 kind of learning which they commonly find there : being not well 
 grounded in religion, they are ftruck with the reafonings of Infidels ; the 
 very firft objeftion puzzles them j they begin to doubt of many things, 
 and in a little time they become thorough-paced Scepticks. I leave 
 any one to judge, what effects this may produce in an age fo prone to 
 vice as this is, and if young people can avoid being corrupted, when 
 they are no longer rellrained by religion and confcience. There is no 
 condition more remedilefs, nor is there any ftate more deplorable, thaa 
 when incredulity is joined with diflblutenefs of manners. People then 
 are hardly to l)e reclaimed ; age and ill life fortify their doubts and fcru- 
 ples, and they continue in that ftate to their dying day. This is the 
 fruit which many reap from the reading of thofe pernicious books, but 
 it is not all the mifchief which is occafion'd by fuch writings. They 
 may fall into the hands of many who have no great compafs of know- 
 ledge, and beget feveral fcruples in the minds even of good men. After 
 the'e refle£lions, I make no doubt but it will be granted. That no books 
 are more dangerous than thefe, and that to have the confidence of pub- 
 iifhing them, is a fupcrlative degree of impiety. 
 
 II. The books I have now fpoken of, alfault religion and piety in ge- 
 neral, and by coDfequence opca a door to all manner of diforders and 
 
 vices. 
 
CausS VIL Corruption of Cbrljiian:. 291 
 
 vices. There are others which tho' they do not attack the principles of 
 faith, do yet introduce licentioufnefs of manners. It would be a long 
 work, if I fhould fpecify here their feveral forts, which are as many as 
 there are vices, pafTions, or received errors among men : this is a detail 
 which I cannot enter into. Being then forced to flint myfejf, I fliall 
 only fpeak of impure books ; and I chufe this particular fpecies of ill books, 
 becaufe the number of thefe is not only very great, but becaufe they are 
 thofe likewife, which do mod generally corrupt men. 
 
 Their number is prodigious. Firft we have the obfcene books of the 
 Heathens, which are not only read by men, but are put likewife into the 
 hands of youth. Some people are fo infatuated with thefe books, that they 
 fancy one cannot be a mafter of the Greek or Latin, unlefs he has read all 
 the obfcenities written in thofe two languages ; which is as extravngant an 
 opinion, as if a man (hould pretend, that whofoever defigns to acquire a 
 thorough knowledge of the French, or of any other living language, and 
 to be able to fpeak and write elegantly in it, mud read all the lewd poems 
 and all the fcandalous books which this age has produced. 
 
 Secondly, Befides impure books of Pagan authors, we have thofe that 
 are writ by Chriftians. The world is over-run with books of this flamp, 
 their number increafes every day, and their amazing multitude is one of 
 the flrongeft proofs of the extreme corruption of the times; It is the 
 laft degree of impudence to write in that flyle, and then to difperfe it ia 
 the world by the prefs: the diflblution muft needs be very great, when 
 this is done fo freely and fo often as it is in this age. Nothing can be 
 imagined more lafcivious or execrable than fpme books which have been, 
 and rtill are publifhed from time to time : Paganifm did never produce 
 any thing more abominable upon the head of impurity, than feveral works 
 which were hatch'd in the very bofom of Chriftianity j fo that in this re- 
 fpe6l Chriftians have no caufe to reproach Heathens. 
 
 Thefe deteftable books are not the only impure ones, nor perhaps the 
 more dangerous ; vaft numbers of others are current in the world. 
 What are fo many books of love and gallantry, fo many fcandalous no- 
 vels either feigned or true, and fo many licentious pieces of poetry, but 
 the produdfions of that fpirit of impurity and dUToluteneis which prevails 
 in this age ? Nay, even books of learning which treat of ferious fubjeds, 
 have a mixture of impurity. This infe<ft:ion is difFufed through all forts 
 of books, and appears every day in fome new fhape. 
 
 As the number of impure books is great, fo their efFefl: is moft per- 
 nicious; and none ought to wonder that I fhould affign thefe books as 
 one of the general caufes of corruption. No bad books are more gene- 
 rally read than thefe, none can with more reafoo be called publick foun- 
 tains of vice and diffolutenefs. The mifchief they do in the world can- 
 not be imagined. They prove to an infinity of perfons, but efpecially 
 to young people, fchools of licentioufnefs. It is by the raiding of thera, 
 that youth learn to know and to love vice. That age is prone to plea- 
 fure and to every thing that gratifies fenfe ; and that inclination is fo 
 much the ftronger, becaufe it is cheriflied and fortified by an education 
 altogether fenfual, and becaufe young people for want of good infl ruc- 
 tion, have not much piety, nor any great averfion to vice. From whence 
 weaiiy e afily judge, that they are fufceptible of thofe paffions which gra- 
 
 T 2 lifi-e 
 
292 Caufes of the prefent PAr.T II. 
 
 tifie fenfuality ; and that it is hard for them to refill thofe imprcflions, 
 which the reading of impure books conveys into their minds. We fee in 
 fafl, that uncleannefs is commonly the firft fin and the firft paflion which 
 feduces men in their youth, and which engages them into vice, for their 
 whole life : for it feldom happens but that all the ages of life, retain a 
 fpice of the irregularities of youth. 
 
 And yet for all that, thefe books have their advocates. Many perfons 
 reckon, that there is no harm either in reading, or even in publifhing 
 them. If we believe fome authors, who infeft the public with books 
 full of obfcenities; none but fantaftical people, pofleflTed with a ridiculous 
 and precife devotion, find fault with thofe that write upon this fubjedl. 
 And in defence of their opinion, they alledge this maxim, ^' To the pure 
 all things are pure; as \i St. Paul who does not allow Chriftians fo much 
 as to fpeak an undecent word, did permit them to read and write things 
 which are contrary to modefty, and may occafion fcandal : from this 
 maxim they conclude, that there is nothing in thofe books that offends 
 niodedy or religion ; and they ptotcft that for their part, the reading of 
 them does not defile ilieir imagination. I do not know the particular 
 frame of thofe men's hearts ; perhaps impure ideas and lafcivious ob- 
 jefts, are grown fo familiar to them, that they do no longer perceive, 
 that fuch ideas and objeft^ make any impreffion upon them. But it is 
 unconceivable how people can preferve a chafle heart, when they delight 
 in writing or reading filthy things. After all, tho' the reading of fuch 
 works ftiould have no ill effttSts upon fome perfons, there are a great 
 many more who will make an ill ufe of them ; and this is enough to make 
 every man who has any fenfe of religion to deteft impure books. 
 
 What I have now faid will be granted by many, but it will be thought, 
 that to rank, books of love and gallantry among impure books, and to 
 condemn the reading of them, is fomething too fevere. I confefs, that 
 all thofe books are not equally bad, and that fome do not hurt modefty 
 fo vifibly as others do. But yet there are not many, in which a fpirit of 
 impurity and Jicentioufnefs may not be obferved. That love which makes 
 the fubje(5): of fo many hooks, is nothing elfe at bottom, but an impure 
 and irregular paflion, of which the Gofpel obliges us to flifie the very 
 firf^ motions. What the world calls a mccr intrigue of gallantry, is 
 fometimes a pretty large ftept towards the fin of adultery. Sin indeed 
 may be difguifed in thofe books under another name, and may be drefs'd 
 in a modcft garb, but that makes it (lide the more eafily into the mind. 
 It is d;iugerous to dally with things, which deferve the utmofi: averfion 
 of a Chriflian; and it is alraoft impoffible but that thehorrourof impu- 
 rity and of every thing that tomes near it, muft infenfibly abate, in any 
 one who is addiifled to fuch readings. There are two maxims in the 
 Gofpel which decide this matter; the one is, f That we are to ahjiainfrom 
 the appearance of evtl; the other, that in things indifferent, we ought to 
 avoid whatfoever may prove a fcandal or an occafion of falling to any 
 body, efpecially when the fcandal may be forefeen. Now here is at leafl 
 the appearance of evil ; it is certain that divers perfons will make an ill 
 ufe of thofe books, and by confequencc the reading and publifhing of 
 them cannot be excufed. 
 
 But 
 
 * Tit, i. 15, t 1 ThefT. V. 2z. SceRo.n.xiv. 13. i Cor. io, &c. 
 
CaTtse Vn. Corruption of Chri/fianS. 293 
 
 But as if it were not enough to maintain, that the books in queftioa 
 may be read without fin ; it is pretended befules, that the reading of them 
 is ufeful and neceHary to open the minds of young people, I do not 
 deny but that it is a valuable quality to have quick and well-fafhioned 
 parts, but there are other books which may be read without danger, and 
 which are much fitter to form the minds and judgments of young peo- 
 ple, than books of gallantry, the reading of which, every body know$, 
 has often fpoiled the minds of thofe who were given to it. The greateft 
 mifchief that attends this kind of reading, is that it corrupts the heart 
 and fullies the imagIn:>non, at the fame time that it opens the mind. 
 Now it were better to have a little lefs of that fafhionableneis and polite- 
 nefs of parts, which is fo nnuch efteemed in the world, then to acquire it 
 at the expence of one's innocency. 
 
 But fome people do not iVop here. They proceed fo far as to fay, 
 that thefe books are ufeful even in reference to religion, and that they are 
 proper to reftrain youth from vice ; becaufe we fee in them the follies 
 and misfortunes which irregular paflions betray men into. 1 can hardly 
 think "that this is alledged in earneft. It is a flrange fort of remedy 
 againft impurity, to make agreeable piftures of love, and to reprefent 
 minutely, and in a natural and infinuating manner, all the nx>tions 
 which that paffion excites in thofs who are poffefled with it. We muft 
 be very ill acquainted with the tempers of men, and particularly of j'oung 
 people, if we can fancy that the reading of fuch books, will put them 
 upon moral refleflions, and infpite them with an averfion to vice. Daily 
 experience fnews that nothing is more vain or falfe than fuch an imagi- 
 nation. 
 
 It will be faid, that at leaft thofe books ought to be excepted, in which 
 among love-matters and licentious fubjeds, the reader meets with fine 
 moralities; which may however ferve for a prefervative. But thefe books 
 are not much better than the others ; nay, I cannot teil whether they are 
 not more dangerous. Thofe moralities are very ill placed, and few peo- 
 ple are the better for them. It is a very fnipicious kind of morality, 
 which comes from the pen of thofe authors, who write indifferently upon 
 matters of love, and religious fubjeds; who fometimes fecm to be liber- 
 tines and fometimes devout; who after they have faid a hundred hcen- 
 tious things, given you the hiffory of a great many diforders, and related 
 feveral fcandalous pafTages ; entertain you with devotion and piety: this 
 is a monftrous mixture. If thofe authors were truly religious, they 
 would forbear writing thofe things which religion condemns, and which 
 fcandalize the publick. Such books are particularly fit to confirm worldly 
 men in their opinion, that gallantry, provided it does not proceed to the 
 highefl degree of crimes is no great fin, and to perfuadc young people 
 that they may eafily grow devout hereafter, tho' they now fpend their 
 youth in libertinifm. Trom all thefe confiderations I infer, that let peo- 
 ple fay what they will, all the books which prefect their readers with im- 
 purity, either bare faced, or under fome vail, are extremely pernicious. 
 
 Having thus difcourfed of ill books, I come now to the books of re- 
 ligion. It may fecm at firft, that I fhould rather feek in thefe the re- 
 medy, than the caufe of corruption. Indeed the end of religious books 
 (hould be to baniih corruptioQ and to eflablifh piety in the world, and 
 
 T 3 there 
 
294 Ccvufes of the f>refent Part It. 
 
 there are many of them which attack ignorance and vice with fuccefs, 
 and which may prove excellent prefervatives againft the corruption of 
 the age. But I hope no body will take it amifs if I fay that there arc 
 books of religion, which do not conduce much to the promoting of pi- 
 ety, nay that fomc prove hind'rance to it. 
 
 This I fliall now endeavour to (hew. I (hall not fpeak of any par- 
 ticular book, I will only offer fome general confiderations, which my 
 readers may apply as they fee caufe. It is not my defign to rank among 
 bad books all thofe works, to which fome of the following reflexions may 
 be applied. Some indeed are down-right bad, but many are in feveral 
 refpects good and ufeful tho' they have their faults ; and as good books 
 ought to be diftinguifhed from bad ones, fo is it no Icfs necefTary, to dif- 
 cern what is good in every book, from what is naught or ufelefs. 
 
 The books of religion which I think ought here to be taken notice of, 
 are of four forts, i. Thofe which explain the Scripture. 2. The books 
 of divinity. 3. The books of morality. 4. The books of devotion. 
 
 1. It cannot be denied but that among the books of ihe firft fort there 
 are fome very good ones, and that we have at this day great helps for the 
 underftanding of the holy Scripture. But it ought likewife to be granted, 
 that fome of thofe books which are defigned for the expounding of Scrip- 
 ture, do only obfcure and perplex the fenfe of it. It would be tedious 
 to mention here all the defefls of that kind of writing, I fhall therefore 
 obferve only the principal. 
 
 I. 'fhe firft and the moftefTential is the not expounding of Scripture, 
 according to its true meaning ; and this fault, which is but too frequent 
 in commentaries, proceeds chiefly from two caufes : i. That expofitors 
 do not apprehend the fcope of the facred writers : and, 2. That they 
 enter with prejudices upon the reading of Scripture. 
 
 The true way to underftand the Scripture, is, to know the fcope of it, 
 and never to fwerve from that. Good fenfe and piety, joyned with the 
 Itudy of languages, hiftory, and antiquity, are here very ferviceable. A 
 commentator ought iti a manner to tranfport himfelf into thofe places 
 and times in which the facred authors lived. He fhould fancy himfelf in 
 their circumftances, and confider what their defign was, when they fpoke 
 or writ; what perfons they had to deal with, and what notions, know- 
 ledge or cuHoms did then obtain. But thofe who, being ignorant of 
 thefe things, fet about expounding the Scripture, can hardly do it with 
 fuccefs. It is a wonder if they do not mifs the true mark, and if they 
 do not obtrude forced, and very often, falfe glolTes upon their readers. 
 
 On the other hand, many authors apply themfelves to the examining 
 of Scripture- uith a m/md full of prejudices. They explain it by the 
 prefcnt notions of the world. Nothing is more ulual with commentators 
 than to make the faithful under the Old Teftament fpeak as if they had 
 been as well acquainted with the truths of the Gofpel as Chriftians are; 
 and as if thofe queflions and difputes, which are treated in common- 
 places of divinity, had been agitated at that time. When thofe expofi- 
 tors, for inffance, meet with thf word righteous or rigbtef.iijncjs in the 
 Pfalhis, they fancy that David hr.d in his thoughts all that divines have 
 vented coiKerning juflification ; and upon this fuppofal, what do they not 
 fay, or what do ihey not make picachcrs fay? It has been obferved, that 
 
 almoin 
 
Cause VII. Corruption of Chrijiians. 29- 
 
 almofl all commentators are partial, and endeavour to put upon the Scrip- 
 ture a fenfe that favours the opinions of their refpedtive fefts. This fpi* 
 rit of a party is chiefly remarkable in fome of thofe commentators which 
 thefe laft centuries have produced. 
 
 2. The fecond rule of a commentator fhould be, to expound clearly 
 and familiarly the literal fenfe of Scripture, and never to have recourfe to 
 a myllical expofition, but in thofe places where the fpiritof God dire<5ls 
 us to look for it : and yet a great many authors do almoft intirely for- 
 fake the literal fenfe, to purfue myflical explications. In their opinion, 
 every thing is myflical in the holy Scripture, efpecially in the Old Tefta- 
 ment. They are not contented with unfolding the true myfteries and pro- 
 phecies which manifeftly relate to the times ot the Gofpel, but they turn 
 all things into figure. They find myfteries, allegories, types and prophe- 
 cies every where, even in the plaineft difcourfes. This they call fearch- 
 ing and diving into the Scriptures. But this way of expounding the 
 word of God is a fountain of illuiions : for as the Holy GhoA docs not 
 explain thofe pretended myfteries, fo they muft be put to their guefles and 
 be beholden to their imagination for the difcovery of them ; and he that 
 is the moft copious or lucky in his conjccftures, is the greateft man. Now 
 I leave any one to judge, whether commentators, who follow no other 
 guide but their imagination, can avoid being very frequently milhken, 
 and giving a great many handles to libertines and Infidels. 
 
 3. We are not to forget here the fchool-commentators. The holy 
 Scripture fhould be expounded in a fimple and popular manner; and this 
 cannot be denied, if we confider that it was given for the inftru(ftion and 
 the falvation of all men, and that the difcourfes of Chrilf and his ApofHes 
 were addreffed to the common people, and to fuch perfons as were far 
 from being philofophers. Nothing therefore fcems more repugnant to 
 the defign of Scripture, than to explain it philofophically, and, which is 
 worfe, according to the principles of a falfe philofophy, as divers com- 
 mentators do. They make ufe of the method, notions, and terms of the 
 fchools, to find out the meaning of the facred writings. They apply to 
 all fubje(fl:s the rules prefcribed by the fchool-men. They carefully di- 
 flinguifli in a text thofe things which are called in the fchools Materia, 
 Forma, Caufa efficiens, Finis^ SubjeBum, Adjun^um, &c. They feek in all 
 reafonings the Major, the Minor, and the conclufion, as if the Holy Ghoft, 
 infpiring the facred authors, had followed the fcheme of Arijhtlei log'ck, 
 and had intended to make I'yllogifms in mood and figure. I fay nothing 
 here of that fpirit of difpute and wrangling which runs through the fcho- 
 laftlcal commentaries, nor of the falfe fenfes and metaphyfical explica- 
 tions, which they put upon the Scripture. Such books are obftacles ra- 
 ther than helps to the underllanding of the word of God ; they are fit 
 only to perplex what is clear, and to fpoil divines and preachers, by tak- 
 ing away from them that qualification they had moft need of, I mean, 
 good fenfe. 
 
 4. Another very different way from that fimpliclty with which the 
 Scripture fliould be handled, is the method of thole authors, who without 
 neceflity infill upon all the circumftaQccs of a text, who fift all the terms 
 of it, as if a myftery did lurk in every word ; who defcend to the mi- 
 nuteft things ^ad weary thcmfelves in conjectures and queftions- This 
 
 T 4 exa£lDcfs 
 
» 
 
 566 Caufes of the prefcnt Part II. 
 
 cxaflnefs is very ufelefs and infipid. It may be fometimes neceffary to 
 clear a difficulty, to unfold an intricate meaning, and to obferve the criti- 
 tal fignificfttion of words: but when the fenfe is natural and eafie, and 
 when the words are clear, to what purpofe fhould a man iniift upon all thofe 
 illuftrations ? What need is there for him to be always prefling the iigni- 
 fication of words, to remark all their different acceptations, and to ex- 
 plain what is to be underflood by the words, De^th, Faith, Jufi^ every 
 time that thefe terms occur. The true method is to purfue the things 
 themfelves and the meaning of a text, without criticizing upon words and 
 circumftances. 
 
 - 5. It is the fault of many commentators to be prolix and too large. 
 From every verfe, nay, from every word, they take occafion to run into 
 a common-place, and to vent a multitude of notions, fo that they really 
 give us fermons, diHTerta-ions, or leflures of divinity, under the title of 
 commentaries. I do not ablolutely condemn diffus'd commentaries; we 
 ineet fometimes with good things in them, but we find there likewife a 
 great many which fignifie nothing. When all is done, brevity, clearnefs, 
 nnd exaftnefs, are infinitely to be preferred in a commentary before pro- 
 lixity and copioufnefs ; fuch length breeds obfcurity and confufion, it 
 makes preachers lazy, it tempts them to fill their fermons with a hundred 
 needlcfs things, it brings them to a cuftom of being tedious, of making 
 digreflions, and of paffing by that which is effential and folid : all which 
 3S very far from promoting the edification of the church, 
 
 Belides, it is evident, That the defects of commentaries contribute 
 very much to the corruption of Chriflians. The holy Scripture is the 
 foundation of religion and piety ; but commentaries are the ftores from 
 which the fenfe of Scripture is drawn, and from which preachers com- 
 monly take the matter of their fermons. Few of them endeavour to 
 find- out the fenfe of a text by their own induflry; they confult their 
 commentaries like oracles, and they blindly follow their decifions ; it is 
 therefore highly requifite that thefe books fhould not lead into error thofe 
 \vho have recourfe to them. When a blind man leads another, they both fall 
 into the ditch. If then the guides, to whofe conduft preachers give up 
 rhemfelves, are deceitful and falfe, the word of God will neither be well 
 tinderilood, nor well preached, and both preachers and people will err. 
 
 II. It is with divinity-books as with commentaries; fome are good, 
 and others bad. Thediverfity of opinions which we fee among authors, 
 i« a proof of what I- fay; fome maintain as divine truths, thirgs which 
 others reje(5t as falfe and pernicious fcntiments ; fo that there mufl be no 
 fmall error on one fide or the other. All divines will own the truth of 
 this remark; but it is here of no ufe, becaufe it does not decide which 
 books of divinity ai e good, and which are bad. Every body will pretend 
 that the bad books are thofe which teach a doftrine contrary to that 
 Avhich obtains in the fociety to which he belongs. In order to know 
 who is in the right, or in the wrong, it would be necefl^iry to judge here 
 upon the merits of the caufe, and to enter into the examination of all the 
 controverfies which divide Chrillians. But this I will by no means take 
 upon me to do : it would be fitter for me to take notice of thofe faults 
 which are common to the grcateft part of divinity- books. I fhall fay 
 nothing but wliat mufl needs be owned by all the fenfible divines of any 
 
 party J 
 
Cause VII. Corruption of- Chriftians. .!3.<)>j 
 
 party ; and the refleftlons I am to make, tho' general, may perhaps be of 
 fome ufe to direfl our. judgement concerning the do6trine it felf con- 
 tained in thofe books. 
 
 1. Aimed all the authors who have writ. of divinity, have made of it, 
 upon the matter, a fcience of meer fpeculation. They eflablifh certain 
 dodirines, they deliver their opinions, they prove them as well as they 
 can ; they treat of con trover fits, and confute their adverfaries ; but they 
 do not feem to have meditated much upon the ufe of the doiftrincs they 
 teach, with relation to piety and falvation. They are very fhort upoa 
 this head, which yet is the chiefell of all j they are not by half fofolicitous 
 to allert the duties, as they are to maintain the truths of religion. Now 
 this is not teaching divinity. The defign of religion is to teach men 
 how they ought to ferve God, and to make them holy and happy. If 
 this was coniidered in the, handling of. divinity, and if care was taken to 
 ftiew what relation all the parts of religion have to the glory of God, 
 and to the holinefs and felicity of man, there would be much more piety 
 than there is now among Chrifiians. Thofe who (ludy divinity would 
 learn betimes to diretft it to its true end ; and this would likewife be a 
 means to diflinguKh materia-! fronv infignificant points and queflions, and 
 to eafe religion of all thofe needlefs difputes, which, are one of the main 
 caufes of the corruption of Chriftians. , {V ; 
 
 2. What I have now faid leads me to a fecond obfervation ; which is, 
 that as feveral things might be left out of divinity-books, fo other things 
 are wanting, which it would be neceffary to add to them. For the pur- 
 pofe, common places do not infiff much upon the general truths and 
 principles of religion. Theyfcarce give us any inftrudion about Church- 
 difcipline and government, or about the belief and pra<5lice of the firft 
 ages of Chriftianity : as for morality, it is there touched but very fu per* 
 licially. And yet thefe are elfential articles in divinity, the knowledge of 
 which is necelTary to thofe who are called to preach the Gofpel, to guide 
 a Church, or to direft men's confcicnces. 
 
 3. Divinity-books are, for the mofl part, too fcholaflical. The me- 
 thod of the fchoo! has been long in vogue ; and tho' the fchoolmen's ways 
 of handling divinity, may jufUy be looked upon as a defiance to fenfc 
 and religion ; yet that method has prevailed to that degree, that for fome 
 ages it was not lawful to fwerve from it. Of late years indeed the 
 Ichool-men have loll a great deal of their credit ; and in divinity, as well 
 
 ' as in philolophy, many perfons have no longer that blind deference for 
 them which was paid heretofore. Yet, for all that, a great number of 
 divines do flill fet up that method for their rule, and it is ftill as it were 
 facred in colleges and univerfities. Common-places to this day favour 
 too much of the barbarifm of the fchools, and we find there but too many 
 remainders of that dry and crabbed theology, which had its birth in the 
 ages of ignorance. Inflead of thofe. fimple and clear ideas, which render 
 the truth and majefty of the Chriflian religion fenfible, and which fatisfie 
 a man's re.ifon, and move his heart, we meet with nothing in feveral 
 bodies of divinity but metaphyfical notions, curious and needlefs queflions, 
 diftin<5tions, and obfcure terms. In a word, we find there fuch intricate 
 theology, that the very apoflles themfelves, if they came into the world 
 again, would not be able to underfland it, without the help of a parti- 
 cular 
 
29^ Caufes of the' prefent Part II. 
 
 cular revelation. This fcholaHick divinity, has done more mifchief to 
 religion, than we are able to exprefs. There is not any thing that has 
 more corrupted the purity of the Chriftian religion, that has more ob- 
 fcured matters, multiplied controverfies, difturbed the peace of the 
 Church, or given rife to fo many herefies and fchifms. This is the thing 
 which confirms fo many ecclefiafticks in their ignorance and prejudices, 
 and which keeps them from applying themfelves to the folid pans of 
 divinity, and to that which is proper to fanc^ify men. 
 
 Now all thefe defers arc vifible caufes of corruption, which may be 
 proved by this fingle confideration, that it is in common-places that 
 Church-men learn their divinity : fuppofe then that thofe books do not 
 give them a true idea of religion, what religion or what divinity can fuch 
 men teach their people ? One fcholallick and injudicious author who is 
 in credit in a country, and who is patronized by a profefTor, is enough to 
 fpoil the minds of young divines, and to bring into repute the moft abfurd 
 and dangerous opinions and fyftems. 
 
 Tho' catechifms are not ufually reckoned among divinity-books, yet it 
 will not be ufelefs to fay fomcthing of them here, fome great men have 
 bellowed their pains upon works of this kind to very good purpofe ; and yet 
 in ihis refpeft there is ftill fomething to be defirtd for publick edification. 
 
 1. It is to be wifhed that thofe lubjeffs fhould only be treated in cate- 
 chifms, which ought to be handled there, and that all the matters and 
 queflions which are above the reach of the people and of children, or 
 which are not neceHTary to falvaiion, fliould be banifhed from thence. 
 
 2. That fome ellential articles, about which catechifms are very jejune, 
 Ihould be added to them, and particularly thefe three ; a general idea of 
 the hiftoryof the bible; the main proofs of the fundamental truths of re- 
 ligion ; and an exaft explication of the duties of morality. This laft 
 article is for the moft part extremely ncgletfted in catechifms ; nothing 
 can be more dry and fuperficial than what they fiiy upon the decalogue. 
 
 3. It would be fitting to make fome alteration in the method obfcrved in 
 catechifms ; for they are not all familiar enough : fchool-terms or figura- 
 tive phrafes are ufed in them ; which either the people do not underftand, 
 or to which they affix falfe ideas. For inflance, I would not have it faid, 
 That the eucharifl is the Jymbol of our fpiritual vourifhvxcnt, and of our union 
 with Jejus Chri/i : for befides that this is not an exafl definition, this ftyle 
 is not proper for a catechifm. Thefe words fymholj fpir it ual noii> iJJment, 
 union with Jefus Chriji^ are figurative and oblcure terms ; would not the 
 thing be plainer both to children and to every body, if we Ihould fay, that 
 the enchirift is a facrcd aftion and ceremony, wherein Chriftians eat 
 bread and drink wine, which are dillributed in remembrance of the death 
 of Chrilf, and of the redemption wrought by him? In thofe works which 
 are intended for youth and for the common people, it concerns an author 
 to be clear and accurate, to omit nothing that is ellential, to fay nothing 
 that is needlefs, to ufe plain and proper expreffions, and to propole 
 nothing but what is natural and eafy to be apprehended. Catechifms 
 are dciigned to give children the firfl tin<ftures and ideas of religion : 
 nov thofe ideas, we know, commonly ftick by them as long as they 
 live ; if then they are not clear and true, it is net pollible for ihem ever 
 to be well acquainted with their religioa. 
 
 ^ III. The 
 
Cause VII. Cerruptlon of Chrlji'tans. 299 
 
 III. The third fort of books are thofe of morality. This important 
 part of religion which regulates manners, has been treated with a great 
 deal of folidity and force in feveral excellent works. Nay, it is obferv- 
 ed. That morality is more cultivated of late than it has been heretofore. 
 But it were to be wifhed that the good books of morality we have at this 
 day, were of a more general ufefulnefs than they are. The beff works 
 of this kind, are above the people's capacity. There are various things 
 in them, relating either to the rcafoning part, the turn of thoughts, or 
 the ftyle, which cannot be underftood, but by knowing and dircerning 
 perfons. Almoft all the able men who write upon morals have this fault. 
 That they fpeak too much like ingenious men, and do not accommodate 
 themfelves enough to the capacity of the readers. They do not confi- 
 der, that they ought to be ufeful to every body, that what feems clear to 
 them, is obfcure to the greateft part of thofe who perufe their writings, 
 and that a book of morality, which is only underflood by men of parts 
 or learning, is of a very limited ufefulnefs. They (hould therefore, at 
 leaft in fome of their works, endeavour to fpeak in a popular manner, 
 and to handle matters with all poflible clearnefs and fimplicity. Thig 
 would be no difparagement to them, and the doing it well would, I 
 think, require all the abilities, parrs and talents, of the beft writers : 
 it is more difficult than it feems, to fpeak or write in fuch a manner, as 
 that a man (hall fay all that is proper to be faid, and at the fame time be 
 intelligible to all forts of perfons. 
 
 But if there are good books of morality, there are many on the other 
 hand, which have confiderable faults in them, and thofe faults are of 
 great confequence, becaufe morality ill explained, is capable of doing 
 more hurt than good. 
 
 I. An author who treats of morality fhould always have thefe two 
 rules in his view. i. To explain exactly the nature of the duties which 
 it prefcribes. And 2. To perfuadc men to the praftice (>f thofe duties. 
 Now thefe two rules have not been lufficiently obferved by all thofe who 
 have publifhed moral books, i. They do not always reprefent with due 
 exaclnefs the nature of vice or virtue. Either the notions they give of 
 them are not true, or they are too general. On the one hand, they are 
 not accurate enough, in defcribing the true charaflers of each virtue and 
 vice; and on the other hand, they do not diftinguifli their various kinds 
 and degrees, which yet ought to be done if they intend that men (hould 
 know their own piftures. 2. They do not prefs men enough to the 
 practice of virtue. The end of morality, is to work upon man's heart 
 and pafBons. In order to compafs this end two things are necefHiry. 
 1. That all thofe great motives which the Gofpel affords, Hiould be 
 ftrongly urged : and 2. That the falfe reafons and ii^otives which engage 
 men into the love of this world and give thetn any averfion to holinels, 
 ftiould be confuted. Morals cannot be ufefully handled without the ob- 
 fervation of thefe two maxims, the fecond efpecially : for the reafons why 
 many are not prevailed upon by the arguments and motives which are 
 offered to them, is, becaufe they are hindered by other arguments and 
 motives. A reader frames in himfelf a hundred objeftioiis againft what 
 he reads in a book of morality ; man's heart is no iooner inclined to any 
 vice, but it grows fertile in evafions, reafons, and pretences. Every 
 
 fiuner 
 
300 Caufes cfihe frejent Part 1!. 
 
 finner has his cxcufes and his (hifts. If thofe who teach morality do not 
 obviate thofe objcclions and deftroy thofe excufes, they can never obtain 
 .their deiign j but this is a trouble which few authors care to take upon 
 them. 
 
 2. Books of morals would produce more fruit than they do, if the 
 morality they teach was neither too much relaxed, nor too fevere. Mo- 
 rahty is relaxed, when it does not propofe the duties of a Chriftian life 
 in their full extent, or when it does not afTcrt the abfolate'necellity of the 
 obfevvation of thofe duties. It is ilrained and too fevere, when it im- 
 pofes duties which God has not commanded, or which cannot poffibly 
 be pra^^Vifed ; and when it ranks among fins things which are innocent. 
 I touch this only by the by, becaufe I have fpoken already in fome other 
 places of this Tieatife, both of the remifs and over-fevcre notions which 
 men form to themfelvcs about religion. See Part I. Caufe I. Art. IL 
 and Caufe II. Art. V. VI. and Part H. Caufe III. Art. I. 
 
 3. Some of the authors who handle morality are guilty of another* 
 fault, and that is a want of accuracy and exa^lnefs in. their ideas and 
 reafonings. They do not confider enough, whether every thing they 
 advance is ftricftty foHd and true, whether the principles they lay down 
 wili hold, whether their maxims are not flretched too far or abfurd, whe- 
 ther they do not contradift themfelves, whether they do not make ufe of 
 frivolous reafons, whether nothing is falfe or mean in the motives they 
 urge ;- in a word, whetlier or not their works will be able to ftand the 
 cenfure of a judicious reader. Moralifts as well as the generality of 
 preachers, are a little too much carried away by the heat of their ima- 
 gination and zeal, ;;nd they do not rcafon enough. They often go about 
 to move people with rhetorical figures, rather than by dint of reafons. 
 And this is a very ill method. In matters of morality, it chiefly con- 
 cerns a man to fpeak and to argue dofe; without this it is impoflible 
 that he fliould either conviace the mind or produce a lolid and difcerning 
 piety. 
 
 4. The world is full of books of morality, and yet there are feveral 
 important fubjc^s which have not hitherto been treated as they ought, 
 or if they have, it was in works which arc not read by the people. 
 Thofe who lludy morality are often fcnfible of this defe(51:, and complain 
 juftly that they do not find in book?, all the light and helps they look 
 for there : it is but of late that any thing has been writ with exactnefs 
 in French, upon ri-ftitution. Who can doubt but that a good book 
 concerning impurity would be highly ufeful ? This" (in is exceeding com- 
 .mon, but it is one of thofe about which the people are the leaft inlTiruft- 
 cd. If Chriftians underflood the nature of this vice, its confequences, 
 and the duties of thofe who have fallen into it, they would certainly avoid 
 it moie carefully than they do. I might fay the lame of injuftice, of 
 fweatiug, and ot fome other fubjeifbs. 
 
 IV. I come in the lafl place, to books of devotion : it is very neccf- 
 fary to make a right choice of them, becaufe of all the books of religion 
 they are thofe which are the mofl read. 
 
 I. I cannot help faying in the firft place, That there are books of de- 
 votion which are capable of introducing corruption of manners, and di- 
 veiilng Chrillians from the fludy of holinefs. We may eafily apprehend 
 ^ how 
 
Cause VII. Corruption of Phrif.latn. 301 
 
 how there fhould be books of this kind, if we conlldcr that many, even 
 among divines, think it dangerous to infifl upon gocd works, and to 
 prefs morality : and there are books of devotion, which were made on 
 purpofe to maintain fo ftrange an opinion. Some authors have taught 
 that true devotion and fohd piety, is not that which confifts in the prac- 
 tice of good works ; they have writ that the dofliine which reprefents 
 good works as a neceifary condition in order to (alvation, overthrows the 
 dodtrine of juftification by faith ; that works cannot be looked upon as 
 the way to heaven; that all we have to do now under the Gofpel-co- 
 venant, is to receive and to accept of the falvation purchafed for us ; and 
 that the Gofpel requires works, only from the motives of gratitude and 
 love. Nay thofe authors enter intodifpute; they attempt to refute the 
 arguments drawn from the exhortations, promifcs and threatnings of 
 Scripture which might be urged againfl them, and they tax with Phari- 
 faifm or Pelagianifm, thofe who are of an opinion contrary to theirs, 
 I cannot think the authors of fuch books did publilh them with ill in- 
 tentions, but I could wifh they had abftained from writing things which 
 give fuch mighty advantages to libertines, and which may blaft the fruit: 
 of all the books of morality, and of all the exhortations which are ad- 
 drefled to (inners. And yet thefe books are printed, and which is more 
 furprizing, thofe divines who are fo rigid and fcrupulous in point of books 
 and fentiments, do not oppofe the publifhing qt fuch works, but they 
 (ufFer them quietly to pafs for current in the world. 
 
 2. The books of myftical devotion are iikewife mod dangerous ; and 
 their number is greater than we imagine. For to fay nothing of thofe 
 in which myftical and fanatical principles are openly propofed, many 
 works which are otherwife full of good things are fprinkled with thac 
 fpirit of fanaticifm. I fhall not ftand to give here the charafter of thofe 
 books, nor to (hew the mifchief they may do in relation to libertines, or 
 to thole perfons who want either knowledge or a" difcerning judgment ; 
 becaufe I will not repeat what I have faid of myftical piety, Part L 
 Caufe II. Art. VlII. 
 
 3. Some authors who have put out books of piety have made it their 
 whole bufinefs to adminilier comfort. Thofe who read their works, 
 may eafily fee that they looked upon the comfortable fide of religion, 
 and that their principal defign was, to fill their readers with confidence, 
 hope and joy. Without doubt it is, a laudable and pious defign, to ufe 
 one's endeavours to comfort the a/Hiifted, and particularly good menj 
 and I confefs that we find in the books which have been compofed with 
 that view, many edifying things and noble fentiments of piety ; but for 
 all that, thofe books may eafily infpire men with f^curity when the con- 
 folations which they difpenfe, are not attended with great circumfpercioa 
 and prudence. 
 
 I could wifh that all thofe who have publifhed books of this kind, had 
 well confidered thefe two folloAiiig truths. The firif is. That the com- 
 forts which religion affords, belong only to true Chriftians ; fo that is an 
 effential part of the duty of comforters, carefully to diftinguifli perfons, 
 and to mark clearly who thofe are tliat have a right to religious comforts. 
 The fecond is, that it is as necelKiry to fanffifie, as it is to comfort 
 m«Q ; Day, That the faudifyinfj them i« the niorc necelfaty of the two, 
 
 becauis 
 
302 Caufts of thi frefent PART II, 
 
 becaufe holinefs is more eflential to a good man, than confolation and 
 joy; and alfo becaufe men are much more inclined to prefume than to 
 condemn themfelves; befules that there are but few who want comfort, 
 in comparifon with (hofe who ought to be terrified. 
 
 The confoliitions of which the books of piety are full, are intended 
 either for affli(fled perfons or for fmners. As for the firfl, it is better to 
 teach them how to make a good ufe of their afBi(flions, and to bring them 
 to examine and amend their lives, than to dlfcourfe to them upon fome 
 general topicli of comfort, which perhaps will only lay them fafter afleep 
 in fecurity, and which is befides generally mifapplied. For all that the 
 Gofpel fays of afHi>5iions is commonly laid together, and that too with 
 no great judgment ; and what is (aid only of the affliftions of the 
 faithful who fufFer for ChriiVs fake, is applied to the affliiftions which 
 are common to all m;mkind It is much more necefTary to teach men 
 how to die well, than to fortify them againft the fear of death ; nay, we 
 cannot give them a more fubftantial comfort, than if we perfuade them 
 to live well, fince a good life will moft certainly bring them to a happy 
 death. 
 
 But we ought to be particularly cautious when we comfort (Inners and 
 give them afturances of the divine mercy ; for if this is not done with 
 great circumfpeflion, we may eafily harden and ruin at the fame time, 
 that we are comforting them. This is the mifchicf of thofe books, 
 which fpeak but little of repentance and infift much upon confidence, 
 whofe only defign it is to encourage the greateft fmners, and to exhort 
 them to a bold reliance upon God's mercy, without fearing either the 
 heinonfnefs, or the multitude of their fins. Such confolations are ca- 
 pable of a good fenfe; but if they are not propofed with due explication 
 and rcftriftions, vaft numbers of people will abufe them. That which 
 has been writ by fome authors in books of devotion, concerning fin and 
 good works, is apt to lead men into this fancy, That good works fignify 
 nothing in order to falvation, and that fin does not obftruft it. Under 
 pretence of anfwering the accufations of the devil and of the law, thefe 
 authors enervate the ftrongeft arguments for the necefiity of good works, 
 they confute the declarations of Scripture concerning faniftification, and 
 they deftroy as much as in them lies, the fincerity and truth of the pre- 
 cepts and threatnings of the Gofpel. For what they call the accufa- 
 tions of the devil and of the law, is fometimes nothing elfe but the juft 
 apprehenfions of a guilty confcience which are infpired by the Gofpel, 
 and which (hould be chcrilhed and fortified to bring finners to repen- 
 tance, inftead of being rennoved by ill-difpcnfed confolations. 
 
 It is faid to this, that finners are not to be driven to defpair. But do 
 we make finners delperate, by faying that they are not in a fiate of fal- 
 vation, when really they are not ? Do we not comfort them enough, 
 when we exhort tihem to have recourfe to God's mercy and to repent? 
 What if we fhould by unfeafonable confolations, fill them r.ith a vain 
 and groundlefs confidence ; would not that fecurity ruin them more cer- 
 t.iinly than defpcration ? To make men fearlefs is the ready wsy to undo 
 them. After all, I cannot imagine, why people (hould talk io much of 
 defpair, and feem (o hugely afraid of it. By the endeavours ufed In books 
 and fermoos to keep finners from it^ one would think that we had great 
 
 reafoa 
 
Caus^ VII. Corruption of Chrijl'tans, 303 
 
 reafoa to fear on that hand, and that nothing were more ordinary than 
 for men to defpair of the divine mercy; and yet there is nothing more 
 unufual. For one iinner who is terrified with his fins, thoufands are un- 
 done by fecurity. It is remarkable that the Scripture fpeaks but feldom 
 of defpair, and when we have well examined all the places which arc 
 thought to mention it, we (hall not find many that fpeak pofitively of it. 
 Many Church-men who have cure of fouls, confefs that they never fa\*r 
 any perfon afflifted with defpair. And as for the inftances which are al- 
 ledgcd to this purpofe, it is certain that what is called defperation is com- 
 monly nothing elfe but a fit of the fpleen and an effeft of grief and me- 
 lancholy. So that thofe who make long difcourfes to prevent finoers 
 falling into defpair, take great pains to little purpofe, and do for the moft 
 part fight with a fhadow. 
 
 4. There is another fault in fome books of devotion quite contrary 
 to this I have now obferved, which is, that they terrify their readers, with- 
 out reafon. If authors, oihcrwife pious and learned, had not fpoken ia 
 their writings of the fin againft the Holy Ghofl:, of reprobation, defpair, 
 the po^ver of the devil, and of fome other matters, many people would 
 have been free from thofe terrible frights which the indifcreet handling 
 of thofe fubje^ls did throw them into. The reading of fuch books has 
 occafioned, and does ftill produce great mifchiefs, when they are read by 
 men of weak heads, that are inclined to melancholy ; and the number 
 of fuch perfons is very confiderable. Some have fancied they had com- 
 mitted the fin againft the Holy Ghoft ; and being poHefTcd with that dil- 
 mal thought, they have fpent their lives in dreadful apprehenfions, of 
 which nothing could cure them. Others have imagined, That their cafe 
 was defperate, and that they were In a Itate of reprobation, and damna- 
 tion : others have conceited, that they were given up to the power of 
 fatan ; and they have taken the diforders of imagination, for certain figns 
 of their being pofTefled with an evil fpirit : and the worft of it is, that 
 fuch indifcreet difcourfes are more apt to alarm good, than wicked men. 
 In fine, I reckon among the IxDoks that fright men without caufe, 
 all thofe which contain too rigid and auftere maxims of devotion and 
 morality. 
 
 5. Piety would be better known, and more efteemed than it is, i£ 
 books of devotion were always writ with judgment, and good fenfe, and 
 if there was nothing in them, but what, upon a fevere examination, 
 would appear to be ilrii5fly true. Thofe who fet about works of this 
 nature, do generally make it their bufinefs to move the heart, and to 
 excite fentiments of piety. This is a good defign ; but we ought to know 
 that it is the force of reafons; the evidence of proofs, the greatnefs oi- 
 the obje£l:s propofed, and the clearnefs and folidity of what a man fays, 
 which does truly affeft the heart. This is what judicious authors chiefly 
 mind ; and thereby many have had good fuccefs in thofe excellent works 
 which they have enriched the publick with. But other writers do not 
 confiderthis; they rather choofe to fay tender and pathetical things, 
 than to think, or fpeak with exaflnefs: they confult imagination more 
 than good fenfe, they pour out every thing, which, in the heat of medi- 
 tation, or in the fervency of their zeal, feems to them proper to move, 
 to melt, to comfort, or to terrifie. Hence it ;s, that there are weak 
 
 pl.ices 
 
304 Cernfss of the prtfmt Part II, 
 
 places m their books and thoughts; which appear mean, and even falfe, 
 to difcerning readers j contradictions, and fuch like defefls : for on the 
 one hand, rhey produce only a confufed, and not a very rational devo- 
 tion, in thofe who. i-ead and relifli them : and on the other hand, they 
 expofe religion to the flou;s, and contempt of libertines. We are oftea 
 troubled and fcandalized, to find, that fome men of parts exprel's but 
 little efteem for books of piety : we hear it is faid every day, that thofe 
 books are only good for women, and for the vulgar. This contempt 
 chiefly proceeds from a profane humour, and from libertinifmj but it 
 fprings likewife from the want of exa(5lners and folidity, which is obfcrv- 
 able in fome books of devotion. 
 
 6. Divers confiderations might be offered here about thofe books 
 ■which contain forms of prayers and devotion ; but I Ihall confine my 
 felf to thefe two, which s^ppear to me the moft material. The firft is. 
 That thofe kinds of forms, make all forts. of perfons indifferently, and 
 even good men fay things, which cannot agree, but to the greateft and 
 the moft notorious finncrs ; which gives people this dangerous notion. 
 That all men, without excepting the regenerate, are extremely corrupt. 
 In divers prayers we plainly fee, that thofe who compoled them, had no 
 other delign, than to draw the piflure of the moft heinous fmners, and 
 that they fuppofed all men engaged in a deep corruption, and in the moft 
 criminal difordcrs. Exaggerations, and hyperboles, are fo little fpared 
 by fome people upon this head, that they utter abfurdities and falfhoods 
 in their prayers : as when they fay, That ever fince we were born, we 
 have been continually, and every moment, offending God, by thoughts, 
 words, and deeds. 
 
 I do not deny, but that fuch prayers may hav'e their ufe, provided no- 
 thing be faid in them that is extravagant, or contrary to truth and com- 
 mon fenfe ; they fit great numbers of perfons: there are but too many 
 of thofe wretched Chriftians, who can never fufficiently bewail the enor- 
 mity of their fins, and the irregularities of their condudV. I know be- 
 sides, that all men are finners, and that the beft of them have reafon to 
 humble and abafe themfelvcs in the fight of God, out of a fenfe of their 
 own weaknefs and unworthincfs. Neverthelefs, fince the Scripture 
 makes a difference between good and bad men, it is at leaft a great piece 
 of imprudence, to appoint the fame language for both, and to make 
 them all fpeak as if they were guilty of the moft horrid crimes, and as 
 if there was not one good man in the world. This takes away the dif- 
 tinftion between the finners and the righteous ; for if thefe prayers are 
 proper for all forts of perfons, if all that is faid in them is true, it is a 
 vain thing to diftinguilh a good man from a bad j and, it is to no puipofe 
 to pray to God for his converting grace, or to make any promile of 
 amendment to him : all thofe leflfons of holinefs which the Gofpel gives 
 us, are but fine ideas ; all men are upon the matter equally bad, and they 
 may all be the obje(5ls of God's mercy, how irregular foever their deport- 
 ment may be. . Thefe are the inferences which may be drawn from thofe 
 forms of devotion I have mentioned, and which finners do actually draw 
 from them. Fiom all this, I conclude. That in fuch works it is nectf- 
 fary to diftinguifh perfons and conditions : and this accordingly has been 
 judicioufly obferved by fome authors. 
 
 The 
 
Cause VII. Corruption of Chrijilans. 305 
 
 The other confideration relates to the form of prayers ; thefe are not 
 always plain enough. They are fometimes ftudicd difcourfes, which have 
 more of art and wit than of afFedlion in them. And we may eafily dil- 
 cern how far mod prayers arc removed from a due fimplicity, if we com- 
 pare them with thofe which are contained in holy Scripture, or wiih the 
 ancient way of praying which was received in the Church, and of which 
 we may judge by the liturgies which are now ufed, or which have reach- 
 ed to us. Prayers were neither fo intricate then, nor fo long as they are 
 now. Long preambles were not ufed u\ the beginning of prayers, and 
 men did not then with fo many windings approach the throne of grace, to 
 confefs their fins, and to beg pardon for them. Prayers then were ihort, 
 fimple and natural, much fitter to excite devotion, to lift up the heart 
 to God, and to nourifli piety and zeal, than many forms which obtain 
 at this day. 
 
 7. Of all the books of piety, none are more carefully read ; and none 
 perhaps have a greater influence upon the condu6l and manners of Chrif- 
 tians, than the books of preparation for the holy communion. The ufe 
 of the facrament is one of the moft important aits of religion, and one 
 of the moft efficacious means to promote piety ; and it is certain that 
 the books which people read, in order to prepare themfelves for that fa- 
 cred action, contribute very much to the good or bad ufe of the eucha- 
 rift, and by confequence to the good or ill life of Chrifiians. Now what 
 I have faid of the other books of devotion may be applied to thefe. Some 
 books of this kind are extraordinary good, but there are others, in which 
 among many good things fome defects are obfervable, and particularly 
 thefe three. 
 
 1. All the books of preparation for the holy Communion, are not in- 
 ftruclive and folid enough. We find nothing elfe in fome of them, but 
 a heap of thoughts, which have no dependance upon one another, of rhe- 
 torical figures, allegories, and comparifons fetched from the Old Tefta- 
 ment, or from prophane hiftory. Thefe things may have their ufe; they 
 may be placed in a fermon : but not to fay that fometimes, thofe thoughts 
 and comparifons are not very appofite or fuitable to the fubject ; I (hall 
 only obferve, That fomething more than this is neceiTary, to fiir up de- 
 votion in 'the communicants. I do but juft name this, becaufe I have 
 delivered my opinion moi^ at large concerning this defe6l, in my three 
 reflections upon books of morality, and in the fifth upon books of de- 
 votion. 
 
 2. Other books of preparation are too general. Th^y only confider 
 in the lump the duties of Chriftians in reference to the communion -, they 
 fpeak of felf-examination, repentance, faith and charity: but all this is of 
 no great ufe to many grOfs arid ignorant Chriftians, who neither know 
 thofe duties, nor how they ought to be performed. Befides, all ihofe who 
 com.e to the facrament are not in the fame condition, fome being good 
 men, and others impious and hypocritical perfons. There are lilcewifc 
 ibveral degrees of good men as well as of hypocrites and ungodly perfons, 
 and the fame man may be better or worfe at one time than he is at an- 
 other. Therefore it would be fitting that books of preparation were 
 compofed in fuch a manner, that every reader may be led by them, into 
 thofe reflcflions which are fuitable to the {late he is in. It is a grofs 
 
 Vol. VI. U error 
 
3^6 Cpufes ofiheprefent Part II. 
 
 error to imagine, that a general preparation or difcourfe concerning the 
 receiving of the facrament^ is proper for all forts of perfons. I confefs 
 that this is not the fault of all the books of preparation; forae we have, 
 which are particular enough. The true chara6^ers by which every man 
 may know his own ftate, are very exadly defcribed by fome authors ; but 
 it is an unhappinefs that fuch works are not better calculated for the ufe 
 of the common people. 
 
 3. I think I may fafely fay in the third place, That the too fevere no- 
 tion which fome books give of the communion, is one of thecaufes, why 
 fo many people do neither live, nor receive the facrament as they ought. 
 It is a fad thing that the minds of Chriftians fhould be filled with fo many 
 fcruples in relation to the facrament, by inconfideratc difcourfcs and over- 
 trained maxims ; writers and preachers do fometimes fpeak of the holy 
 facrament, as if every thing in it was full of fnares, and as if hell and 
 damnation were conftantly waiting about it. They reprefent the com- 
 munion, as fo extraordinary, fo difficult and fo dangerous an a£tion, that 
 thofe who read or hear thofe difcourfes, are tempted to keep off from the 
 holy table, and defpair of partaking of it as they ought. So that whereas 
 there fhould be nothing but joy, when the eucharift is celebrated in the 
 church, many are then agitated with extreme perplexities and terrors. 
 
 By this indifcreet feverity it happens, that many good men receive the 
 facrament without comfort ; becaufe their confciences are difturbed with 
 divers fcruples, which proceed from the reading of thofe books. There 
 is a great number of pious Chriftians, who never receive the facrament 
 but with ftrange apprehenfion and dread, infomuch that feveral think they 
 receive it to their condemnation. Nay this difcourages likewife many 
 finners who have fome inclinations to good, and fome defire to fet about 
 the work of repentance. Indeed we muft take heed not to flatter fmners 
 in their vices, nor to propofe to them too eafie a devotion and morality. 
 It is very fit, in my judgment, to give them a great idea of the purity 
 which is required in fo holy and folemn an action as the communion is, 
 and of the Itate which a Chriftian ought then to be in. But as this ftate 
 of purity and holinefs is attained only by degrees ; that idea, how true 
 foever it may be, is apt to fright a finner, in the beginning of his conver- 
 fion, becaufe he does not find in himfelf at firft, all the charaders of true 
 repentance and fincere regeneration : he ought therefore to be informed, 
 that the beginnings of repentance are weak, tliat it has its degrees and its 
 progrefs ; and fo that he ought not to be di(heartned ; that God will ac- 
 cept of his devotion and endeavours, provided his repentance increafe 
 afterwards and he forfake his fins honeftly. The matter is over-done in 
 point of devotion and morality, not only when we propofe rules which are 
 too rigid, hut alfo when we fay things, which tho' true and confon.ant to 
 the Gofpel, are not fufficiently accommodated to the ftatc of thofe v.c 
 fpeak to. 
 
 Thefe are the principal reflexions I thought fit to bcfl^ow, both upon 
 books of religion and upon bad books. All that remains now is to m- 
 quire, what remedies are to be applied to the caufc of corruption. The 
 furcft of all would be to exterminate all the ill books, and to take care that 
 none fuch fhould be made for the time to come. But as this is not to 
 be hoped, the only remedy which can be tried, is on the one hand, to 
 
 prevent 
 
Cause VII. Corruption of Chrijiians, 307 
 
 prevent as much as we can the efFe6t of bad books ; and on the other, 
 to engage men to read and to make a good ufe of good books. 
 
 The books which are contrary to rehgion and good manners may ea- 
 fily be known ; but how to keep men from reading and being corrupted 
 by them is the difficulty : and in all probability this is a point which will 
 never be entirely gained. Yet I think it is not impoffible to prevent in fome 
 meafure the mifchief which thofe books occafion in the world. In order 
 to this, it would be requifite, to take care in the firft place, that young peo- 
 ple might not read books which infpire libertinifm. To this end, the 
 authors who have writ things repugnant to modefly and honefty, fliould 
 be expelled the fchools. It is a furprizing thing that the ecclefiafticks, 
 •who have the direction of academies and colleges, and who are bound by 
 their characters to redrefs this abufe, have not done it yet. In the next 
 place it would be neceflary, that in families, books that are apt to cor- 
 rupt youth (hould be taken out of their way, and that they (hould not be 
 indulg'd in dangerous readings. As for the reft, I -fee no other remedy, 
 but that preachers fhould ftrongly infift in their fermons, upon the rea- 
 fons which ought to make Chriftians averfe to the reading of ill books. 
 I know that all thefe precautions, will not wholly fupprefs thofe books ; 
 nor prevent their being read by divers perfonsj but vv^e may however gain 
 thus much, that ill books fhall not be fo freely and fo commonly read as 
 they arc, and that they fhall do Icfs hurt. 
 
 As for books of religion, every one fhould endeavour to difcern thofe 
 which are good, and to make a good ufe of them. Indeed the difcern- 
 ing and the choice of books of religion, is attended with fome difficulty. 
 The general rule is to chufe thofe which are inftru'6tive and edifying. 
 Every body will own this to be a good rule, but all men do not agree in 
 the application of it. What feems edifying to fome, appears quite other- 
 wife to others. In point of religion all men fhould be of the fame mind, 
 fmce they are all bound to believe the fame truths, and pradtife the fame 
 duties ; but their taftes are different^ becaufe many of them have a vitiated 
 palate. 
 
 To fpeak my mind upon this fubje£l, I think that Chriftians fhould 
 chiefly ftick to thofe books, which prove the truths of religion, and 
 V/hich cflablifh by folid arguments the fundamental articles of the Chri- 
 flian faith, and to thofe which give a clear and exa£l view of the duties 
 of morality : to thefe it may be ufeful to add the works, in which we find 
 the examples of perfons eminent for their piety and virtue. Such exam- 
 ples are very efficacious to excite men to the praftice of Vv'hat is good, 
 and they prove a great prefervaiive againft the fcandal occafioned by bad 
 example, and againft the corruption of the age. But not to enlarge 
 further upon the choice of books, I refer the reader to what has been faid 
 in this chapter. 
 
 A judicious choice of books being once made, the next thing is to 
 make a good ufe of them. And here two rules are to be obferved. i. A 
 man fhould read with judgment ; and, 2. he fhould read in order to 
 pradtife. 
 
 I. What book foever we read, it is abfolutely neceiTary to read it with 
 difcretion and judgment. We are commanded ir. Scripture, *' To prove 
 
 U 2 ^all 
 
 * 1 ThefT. V. 21. I John iv. i. 
 
3o8 Caufcs cf the prefent Part IL 
 
 all things, and to holdfajl that which is good; to try thefpirits and the doc- 
 trines whether they are of God. This caution is to be ufed left we fall into 
 errors, fince every author is a man, and by confequence may fometimes 
 be miftaken. The common people do particularly need this advice, 
 becaufe they are very apt to belieVe, that whatfoever is read in book^, 
 efpecially in books of dex'otion, is true. But tho' a book fhould contain 
 nothing but what is good ; difcrction is necefTary to make a juft applica- 
 tion ot the contents of it to our felves, becaufe that which is proper for 
 fome is not fuitable to others. The not obferving this rule is the rea- 
 fon why fome readers, who have a pure, but a timorous and ftiort-flghted 
 confcience, are terrified without caufe, and apply to themfelvcs what is 
 faid only of wicked men; when on the other hand, hardned finners de- 
 ceive themfelvcs with vain hopes, by adapting to themfelves, what relate^ 
 only to good men. 
 
 2. We ought to read, in order to pra£life, and that v.'x^ may grow bet- 
 ter; this is the more important rule of the two, and that which diftin- 
 gui^es true from hypocritical devotion. Many are very regular and 
 conftant in reading, and they feldom fail to do it mornings and evenings : 
 but the deportment of thofe perfons who are fo afHduous in the perufing 
 of good books, is not always agreeable to the rules of devotion and piety. 
 When they are but juft come from their reading, we may find them often 
 fowr, peevifli, and paflionate ; after they have read in the morning, they 
 fpend the day in flandering, gaming, or idlenefs, and they avoid only the 
 grofter, and the more noifie finS. There are readers of another cha- 
 racter ; they read, and even delight in the reading of books of religion: 
 they like well enough thofe works which prove the truths of the Chriftian 
 religion, or treat of morals ; they fpeak of them advantageoufly, and they 
 will fay fine things concerning the abufes which are crept into religion, 
 and upon the neceflity and the beauty of morals : but all this terminates 
 only in a vain and fruitlefs approbation, which they give to the truths 
 and duties of the Gofpel ; for after all, they reform nothing in their 
 lives : fuch readings are but meer amufements, and they are good for 
 nothing but to rock confcience into a moft dangerous lleep. The end 
 of reading, as well as that of religion, ought to be the practice of holinefs. 
 
 I fhall here obferve, laft of all. That Chriftians have a book, which 
 alone might fufficc to prefervc them from the danger of ill books, and to 
 fecure them ngaiiift the corruption of the age, if they did ufe it as they 
 ought ; I mean the holy Scripture : it is the bcft of all books, a work di- 
 vinely infpircd, which contains nothing but what is moft excellent and 
 true, and wherein we fuid everything that is necefTary to inftruct, and to 
 fandific men. But it were to be v/illied, 
 
 1. That the tranflations of Scripture, which are in the hands of the 
 people, fliould be rendered more perfect, fo that they might exprefs the 
 ienfe of facred authors with all polliblc exactnefs. All ihofe who have 
 ftudied the original text of the Bible, will ov/n, tJiat this is a necefTary 
 work, and that the tranllations need fome amendments. And fo we fee 
 accordingly, that now and then, divines and tranflators, apply themfelvcs 
 to the corred^ing of them. 
 
 2. It would be tonopurpoiC to have exact tranflations of Scripture, if 
 m^n could not read it; 1 h^vc alrcudy rcmiirked itelfcwherc, as a crying 
 
 and 
 
Cause VII. Corruption of Chri/iiam, ,309 
 
 and fhameful abufe, that a great part of Chrlftians (hould not be able to 
 read. This abufc {hould have been reformed long ago ; and this might 
 eafily be done, if every paftor did endeavour it in his own church, and 
 if the magiftrates did lend a helping hand towards it. 
 
 3. The holy Scripture fhould be read more than it is, and men fhould 
 make that ufe of it for which it was given. Other books are only flreams, 
 but when we read the Scripture, we drink at the very fountain-head. 
 Humane books have their faults, and therefore they ought to be read with 
 great difcretion: but this divine book is moft perfe(^, it is a guide to 
 ■whofe condu6l we may give up our felves without fear or danger: this 
 being certain, is it not ftrange that the beft of all books (hould be the 
 mofl: negle6led ? In many countries the Bible is a book unknown to the 
 people. In other places the reading of it is permitted but with great 
 cautions, as if it were dangerous for Chriftians to read a book, by which 
 God was pleafed to reveal his will to men. In thofe places where Chrif- 
 tians have an entire liberty to read the Scripture, great multitudes make 
 no advantage of that freedom. Many that are addicted to reading leave 
 the word of God for other books. In a word, very few read it with 
 fuitable difpofitions, and with a fmccre defign of learning the will of God 
 and of growing the better by it. And thus the far greater part of man- 
 kind, is deftitute of the moft efficacious mean and remedy, which the 
 divine goodnefs has afforded to men, to preferve them from the contagion 
 of fm, and to make them happy. And fo we need not wonder that the 
 corruption of Chriftians fhould be fuch, as it hath been reprefentad ia 
 this work. 
 
 The Conchffton of this Treatlfe. 
 
 THIS is what I had propofed to fay concerning the CauTes c^f 
 Corruption. I might have been larger upon thefe matters, and 
 kave added many things which I have not touched. This is a very co- 
 pious field, and a fubjecl which can hardly be exhaufted ; yet 1 think I 
 have obferved what is moft material. 
 
 But it will be to little purpofe to have detected the caufcs of corrup- 
 tion, if thofe caufes do ftill fubfift ; and therefore I conclude this work 
 with an earneft entreaty to my readers, That they will make ferious 
 reflections upon it, and that if they fi,nd that in fail, corruption proceeds 
 from thofe caufes I have mentioned, they will ftrive to remove them. 
 The undertaking will, no doubt, appear very difficult to many. They 
 will own the truth of what I have did, but they will look upon the de- 
 lign of oppofmg the corruption of the aga, as vain and chimerical. 
 They will fay that all this is very fine in the theory, but that thepra(Stice 
 of it is impoffible : 1 confefs here is fome difficulty, but yet I am per- 
 fuaded, that what I have propofed might fuccefsfully be done, at leaft in 
 fome refpecls. 
 
 But the general caufes of corruption can fcarc« be remedied but by 
 
 U 3 pubjjclp 
 
310 Caufes of the prefeni Corruption^ ^c. Part II. 
 
 publlck perfons. I therefore apply my felf here particularly to divines 
 and to the paftors of the church, and I conjure them to make it their fe- 
 rious bufinefs, to difcover and to flop the fprings of corruption. Let them 
 turn all their endeavours that way •, let them labour to difpel the igno- 
 rance and prejudices which fo many Chriftians live in, and to confute 
 thofe maxims and fentiments which feed fccurity and libertinifm ; let 
 them prefs with zeal the reftoring of order and difcipline; let them in- 
 ceflantly lay before the people and the magiftrates, the neceflity of re- 
 drelTIng feveral abufes which are now in vogue ; let them inculcate thefe 
 things and infift upon them with zeal, but at the fame time with pru- 
 dence and charity; let them concert meafures among themfelves ; let 
 them a6t unanimoufly in fo noble a defign. Above all things let them 
 take care to feafon young people with good infl:ru£lions, and to infpire 
 them with fentiments of religion and virtue. Thefe are the folicitudes 
 which become the minifters of Jefus Chrift. Thefe are enterprizes wor- 
 thy of their character and their zeal, and the things which ought chiefly 
 to be confidered in the afTemblies of the Clergy. But let them not be 
 difcouraged by the difnculties they are like to meet with. They will 
 Hill gain fomething, even when they may fancy they labour in vain. If 
 they do not obtain all that theydefire, if they do not cure the whole evil, 
 they will remove at lealt fome part of it. So holy an enterprize will 
 fooner or later be fortunate in the iffue, and God will pour down a blef- 
 iing upon thofc means which he himfelf has appointed. 
 
 One would think that Providence is at work to bring about happier 
 times, and that things are tending that way. This is an age of know- 
 ledge, and religion is now better proved and explained than ever it was. 
 There is a confiderabk number of judicious and learned divines, and 
 paftors, who are deeply griev'd to fee the prefent face of things, and who 
 are fenfible how necefTary it would be to oppofe corruption. So many 
 books which are vvrit on purpofe to revive true Chriftianity, and to bring 
 men to holinefs, feem to bode fome blefl'ed revolution, and to argue a 
 general difpofition towards it. God who prefides over all things, and 
 particularly over that which concerns religion, blefs the defigns and en- 
 deavours of all thofe, who have good intentions, and grant that we may 
 quickly fee truth, piety, peace and order, intirely reftored among Chri- 
 ftians. 
 
 THE 
 
THE 
 
 D E S I G N 
 
 OF 
 
 CHRISTIANITY. 
 
 INTRODUCTION. 
 
 THE accufation that Celfus and Julian, the grand adverfaries of 
 the Chriftian religion, had the impudent confidence to faften 
 upon it ; namely, That it indulgeth men in, and encourageth them 
 to, the pradtice of immorah"ty and vvickednefs, is fo notorioufly falfe 
 and groundlefs ; that there is nothing truer, or more perfpicuoufly held 
 forth in the books that contain Chriftianity, than that the perfectly con- 
 trary is the great deftgn of it. But yet notwithftanding, thofe that (hall 
 heedfuUy obferve the lives and actions of an infinite number of fuch as 
 call Chrift their mafter, would be very fhrewdly tempted undoubtedly 
 to conclude, that they fecretly think, what thofe Heathens had the face 
 to publifh. 
 
 And as for (I fear I may fay) even moft of thofe profeflbrs of faith 
 in Chrift, which have efcaped the fcandalous and more gj'ofs pollutions 
 of the v/orld ; that man that (hall take an exadt furvey of their conver- 
 fations alfo, and confider what matters they moft bufy themfelves 
 about, what the defigns are which they chiefly profecute, and that not 
 only as men, but as Chrijiians too ; what things they are that exercife 
 moft of their -zeal, and for and againft which is fpent the greateft part 
 of their religious heat ; will be ftrongly Inclined to fufpeft, that, though 
 they have not entertained fo highly diftionourable an opinion of their 
 Saviour, as to efteem him a patron of vice, yet they think fo underva- 
 luing of him, as to judge him fo mean a friend to holinefs, as that 
 the promoting it in men's hearts and lives, if it was at all a defign of 
 
 U 4 his 
 
312 IiitroduSi'ion. 
 
 his coming into the world, and of the religion he left behind him, yet 
 •it was at heft but a byt'one^ and that feme other matters were much 
 more in his eye, and principally intended by him. 
 
 Though 1 will not fay that the greater part of our moft forward pro- 
 felTors have their heads leavened with fuch thoughts, yet any one may 
 dare to affirm that they behave themfelves exactly as if they had : and 
 moreover I am abfolutely certiiin, that it is utterly impoflible, men 
 fliould make fuch a buftle, and llir about matters of none, or but fmall 
 importance, to the ferving or prejudicing the real intercft of their fouls ; 
 and, on the other hand, be as lukewarm, unconcern'd and carelefs in 
 diverfe things that have the moft immediate and direol tendency to their 
 eternal welfare ; if they duly confidered and had a quick fenfe of what 
 was now intimated, viz. That the bufinefs that brought the hlejfcd 'Jefus by 
 the appointment of God the Father down from heaven ; and the end of his 
 making us the objects of fuch rich and tranfcendent kmdnefs, was the dej^roy- 
 ing of fin in us, the renewing of our depraved natures, the ennobling our fouls 
 with virtuous qualities and divine difpofitions and tempers, and (in one 
 wcrd) the tnaking us partakers of his hoUnefs. ' And fo long as there are 
 but few that either believe or confider, that this is the end of Chri/Hanity^ 
 and that alone which it dire^ly drives at, it cannot be matter of won- 
 der, if multitudes of thofe which lay a great claim to it, fhould be (as 
 excellent a religion as it is) little the better, nay, and in fome refpecls 
 even the worfe for it. 
 
 And -on the contrary, it is not to be in the leaft doubced. That no- 
 thing can be fo available to the introducing of a better ftate of things, 
 the abating and perfeiSlly quenching our intemperate heatsj the regulat- 
 ing and bringing into due order our wild exorbitances, the governing 
 and reftraining our extravagant and heady zeal, the induing us with 
 becoming tempers, fober thoughts, and good fpirits, as would the 
 thorow belief, the due minding and digefting of this one principle. 
 
 And for this reafon, I am not able to imagine how time may be 
 fpcnt to better purpofe, than in endeavouring to poflefs men's minds 
 with it : and to contribute thereunto, what it can, is the bufuiefs of 
 this Treatife : whereof thefe following are the general heads ; which 
 ihall be iiififlcd on with all polnble perfpicuity, and convenient bre- 
 vity, viz. 
 
 Firft, J plaijz Demonjirationy that. True Holincfs is the Special Defgn 
 ff Chrijiianiiy. 
 
 Secondly, Jn Jcccunt, how it comes to pafs that our Saviour hath laid 
 fuch Strefs upon this, as to prefer it before all other. 
 
 Thirdly, /^n Improvement of the whole DJfcoitrf, in diverfe (and maji 
 tf them Vi3.S\<:A\) Inferences, 
 
 SECT. 
 
I 
 
 The Deffgn of Chrl/Ilanity, 31^ 
 
 S E C T. I. 
 
 A Demonjiration^ that True Holinefs is the Defign of Chrijlianlty^ 
 
 C H A P. I. 
 
 The Nature of True Holinefs defcrlbed, 
 
 N order to the demonftration hereof, it is necelTary to be premifed. 
 
 That the holinefs which is the defign of the religion of Chrift Jefus^ 
 and is by various forms of fpeech exprefs'd in the Gofpel (as hy godlinefs, 
 righteoifnejs^ converfon and turnitig from f.n, partaking of a divine na- 
 ture,^ with many other) is fuch as is fo in the moft proper and higheji 
 fenfe : not fuch as is fubjeded in any thing without us, or is made ours 
 by a mere external application^ or is on\y partial ; but is originally feated 
 \nX\\Q foul, and fpirit^ is a complication and combination of all virtues, 
 and hath an influence upon the whole man (as (hall hereafter be made to 
 appear) and may be defcribed after this manner. 
 
 It is fo found and healthful a complexion of foul, as maintains in life and 
 vigour whatfoever is efj'ential to it^ and fuffers not any thing unnatural to 
 mix with that which is fo j by the force and power whereof a man is enabled 
 to behave himflf as becometh a creature indued vjith a principle of reafon ; 
 keeps his fupr erne faculty in its throne^ brings into dve fubjeSlion all his infe- 
 riour ones, his Jenfual imagination^ his brutif pajfions and affections. 
 
 It is the purity of the humane nature^ engaging tbofe in whom it refideSy 
 to demean the?nfclvcs fuitably to that fate in xuhich God hath placed thein^ 
 and not to act di/!ieco?ningly in any condition^ circwnftance, or relation. 
 
 It is a divine or god-like nature^ cauftng an hearty approbation of a7id an 
 affectionate cofnpliance with the eternal laivs of righteoufnefs ; and a behaviour 
 agreeable to the effential and immutable dfferences of good and evil. 
 
 But to be fomewhat more exprefs and diftinci, though very brief. 
 
 This holinefs is fo excellent a principle, or habit of foul, as caufeth 
 thcfe that are poiTefTed of it (I mean fo far forth as it is vigorous and 
 predominant in them) 
 
 Firft, To perform all good and virtuous adlions, whenfoever there is 
 occafion and opportunity; and ever carefully to abftain from thofc that 
 are of a contrary nature. 
 
 Secondly, To do the one, and avoid the other, from truly generous. 
 motives and principles. 
 
 Now, in order to the right undcrftanding of this, it is to be obfc-rv'd, 
 That actions may become duties ox fins thefe two ways. 
 
 Firft, As they are compliances with, or tranfgrciTions of divine pofi- 
 tive precepts. Thefe are fuch declarations of the will of God, as re- 
 
 ftrain 
 
314 *^^-"^ Defig7i of Chrifiianiiy. S £ c T. 1 . 
 
 ftrain our liberty for great and wife reafons, in things that are of an 
 indifterent nature, and abfolutely confidered, neither good, nor evil : 
 and fo makes things not good in themfelyes (and capable of becoming 
 fo, only by reafon of certain circuniftances) duties ; and things not evil 
 in themfelves, fins. Such were all the injundtions and prohibitions of 
 the ccrermmal law ; and fome few fuch we have under the Gofpel. 
 
 Secondly, Actions are made duties or fins^ as they are agreeable or op- 
 pofite to the divine moral laws : that is, Thofe which are of an indifpenf- 
 able and eternal obligation, which were firft written in men's hearts, 
 and originally diiftates of humane nature, or neccflary conclufions and 
 dedudlions from them. 
 
 By the way, I take it for granted (and I cannot imagine how any 
 conjiderative^ fuppofing he be not a very debauched perfon, can in the 
 Icaft doubt it,) that there are firf? principles in morals^ as well as in the 
 Kathematicks, ?neiaphy/icks^ &c. I mean fuch as are felf-evident, and 
 therefore not capable of being properly demonltrated j as being no lefs 
 knowable and eafily aflented to, than any proportion that may be brought 
 for the proof of them. 
 
 Now the holinefs wc arc defcribing is fuch, as engageth to the perform- 
 ance oi \}\c former fort of duties^ and forbearance of the former fort of 
 finsy for this reafon primarily^ becaufe it plenfeth Almighty God to com- 
 mand the one, and forbid the other: which reafon is founded upon this 
 certain principle i Tbat it is mojl highly becoming all reafonable creatures to 
 obey God in every thing ; and as much dijbccoming them^ in any thing to 
 difohey hifn. And fecondarily, upon the account of the reafons (if they 
 are known) for which God made thofe laws. And the reafons of the 
 pcfitive laws contained in the Gofpel are declared, of which I know not 
 above three that are purely fo, vi%. That of going to God by Chrift, 
 and the inflitutions of bapt if n and the Lord's f upper. 
 
 Again, This holinefs is fuch as engageth to the performance of the 
 duties., and forbearance of the fns of ii^e fecond Jcind ; not merely becaufe 
 it is the divine pleafure to publifh commands of thof\ and prohibitions 
 of thefe ; but nlfo, and efpecially, for the reafons., which moved God to 
 make thofe publications: namely, becaufe thoje are good in themfelves.^ 
 and infinitely becoming creatures indued witii underftanding and liberty 
 of will i and thefe are no lefs evil in their ovun nature., and unworthy of 
 them. 
 
 That man that would forbear, gratefully to acknowledge his obliga- 
 tions to God, or to do to his neighbour as he would that he fhould do 
 to him, &c. on the one hand ; and would not ftick at difhonOuring his 
 Maker, or abufing his fellow creatures in any kind, &c. on the other; 
 if tliere were no written law of God for the former, and againft the 
 latter; doth not thofe duties., nor forbears thefe fins., by virtue of an holy 
 nature that informs and adts him ; but is induced thereunto by a mere 
 animal principle, and becaufe it is his interrfi fo to do. And the reafon 
 is clear, becaufe no one that doth thu?, only in regard of the iirittal 
 precepts and prohibitions of the divine Majeily, doth fo otit of refpecl 
 to them, as fuch, but as they have promi\c:., but efpecially threatnings 
 annexed to them : for to be fure, he that performs the one, and for- 
 bears the other from any lovely notian he hath of obedience^ and any 
 I hateful 
 
Chap. II. Tl^e Defign of Chrijilanity. 3 1 5 
 
 hateful one he hath conceived of difohcdience^ will alfo make confcience 
 of thofe and the like duties, in regard of the goodnefs, beconiino-nefs, 
 and excellency he difcerns in them; and will abllain from thefc and the 
 like fins, becaufe of the intrinfick evil, turpitude, and deformity he ap- 
 prehends in them: for thofe are no whit lefs manifeftly lovely, and wor- 
 thy of mankind, than is obedience to the divine will, confidered in an 
 abftraited notion ; nor thtfe lefs apparently vile and abominable than is 
 difohedience. For, that very reafon, that makes it an intolerable thin"- to 
 difobey a law of God, [viz. becaufe it is highly rtnjiift fo to do) makes 
 it fo alfo to commit the forementioned, and fuch like fnis ; and fo on the 
 contrary; now this propofition, That it is a hafe thing to do tmjujHy, is 
 one of thofe which I call firji principles ; than which there is nothing 
 mankind doth more naturally alTcnt to : and thofe fins, with many other, 
 are alike plain inftances and exprcfTions of that fhamcful vice injii/iice^ 
 though not of an equal degree of it. 
 
 The fum of what we have faid in this account of the nature oi true 
 hoUneJs is this, viz.. That it is fuch a difpofition and te?nper of the inward 
 man-, as powerfully inclines it carefully to regard and attend to., affeclicnately 
 to embrace arid acihere to., to be actuated by, and under the government of all 
 thofe good praSfical principles that are made blown either by revelation, na- 
 ture, or the ufe of reafon. 
 
 Now though nothing is more natural to the fouls of m^n, confidered 
 in their pure eflentials, and as they came out of their Creator's hands, 
 than this moft excellent temper ; yet by their apoftafie from God, and 
 finking into brutiih fenfuality, did they fadly difpoffefs themfekes of it 
 and fo became like the beafts which perifh. But it pleafed the infinite 
 goodnefs of the divine Majefty not to give us over fo ; for when we had 
 deftroyed our felves, in him was our help found. He greatly concerned 
 himfelf for the recovery of fallen mankind by various means and me- 
 thods, and when the world was at the very worft, did he make ufe of the 
 mofl fovereign and effedlual remedy. He., who at fundry times., and in 
 diverfe manners., fpake in time pajl unto the fathers by the Prophets^ did in 
 thefc laji days fend his dearly beloved and only begotten Son to us. And to 
 prove that the great errand he came upon was the effeding of our deli- 
 verance out of that finful ftate we had brought our felves into, and the 
 putting us again into poflTefiion of that holinefs which we had loft, is now 
 our next bufinefs. 
 
 CHAP. II. 
 
 A general Demonflration that the Holinefs defcribed is the Defign of Chri- 
 Jlianity., by a Climax of f even Particulars. 
 
 IN the firft place, in order to the proof of this, it is worthy our ob- 
 fervation, that St. John the Baptiji being fent to prepare the way 
 before our Saviour, did fo, by teaching the doftrinc of repentance., and 
 
 baptizing 
 
2l6 The hefign of Chrijlian'ity. -Sect. I. 
 
 baptizing men thereunto : and that we no fooner read of his appearing 
 in publick^ and entring upon his office of harbinger or forerunner^ but 
 ve find him preaching this doctrine, and making ufe of the news of the 
 JiJcJJtah's approach, as a motive to perfuade them to that duty. Matth, 
 iii. I, 2. In thofe days came John the Baptijl preaching in the wilder nefs 
 of fudea^ and faying : Repent ye, for the kingdo?n of heaven is at hand. 
 And this was that which the angel foretold Zacharias he fhould do, 
 when he gave him the firft notice that he fhould be tlie father of fuch a 
 fon. Liike i. l6) 17. And many of the children of Ifrael Jlmll he turn to 
 the Lord their God -y and he Jhall go before him in the power ^ and fpirit of 
 Elias, to turn the hearts of the fathers to the children, and the difobedient to 
 the wijdom ofihcjuf; to ?/iake ready a people prepared for the Lord: that is, 
 He fhall make way for the MeJ/iah with the fame zeal againfl all wicked- 
 nefs, as was exprelFed by Elias ; and likewife with an immediate com- 
 mifTion from heaven, as he had, in order to the working of a general re- 
 formation among the Jews. This flieweth that Ghrift's great errand to 
 us, was our thorow converfion from fin, and the making us holy ; feeing 
 that the only preparation necefiary for the entertainment of him, con- 
 fifled in having this work begun in us. 
 
 Secondly, Upon the firfl news of Chrlfl's near approach, brought 
 by Malachi the laft of the Prophets, this is expreired by him as that 
 which fliould be his grand bufinefs when he was come, Mai. iii. i, 2, 3. 
 The Lord, whom ye feck, Jhall fuddenly corne to his temple, even the mefj'engcr 
 of the covenant whom ye delight hi (or, have a longing expetiation of). 
 Behold, he Jhall come, faith the Lord ofhojis : but who may abide the day of 
 his coming ? Or, who Jf)all Jland when he appear cth ? For he is like a re- 
 finer sjire, and like fuller'' s foap : and he fnall fit as a refiner, and piirifi.er 
 of fiilver; and he J:iall purfic the Jons ^Levi, and purge them as gold is 
 purged, i^c. 
 
 Thirdly, Immediately after his conception in the womb of the blefTed 
 Virrin, this v/as foretold to Jofeph concerning him by an angel, Matt. 
 I. 21. She Jhall bring Jortb d fon, and thou Jhalt call his name Jcfus ; for 
 he Jl)all Jave his people fro,n their fiins. This blefling of making men holy 
 was fo much the defign of Chrill's coming, that he had his very name 
 from it. Obfcrve the words are. He Jhall Jave his people firom their fitns; 
 not from the punifoment of them : and (as will fully appear hereafter) 
 that is the primary fenfe of them, which is moft plainly exprclTed in them ; 
 that he fhall Uvi: his people from the pmiijhment of fiin is a true fenfe too, 
 but it is fecondary and implied only ; as this latter is the never-failing and 
 necefTary confequent of the former faTvation. 
 
 This again was foretold by Zacharias, betwixt his conception and 
 birth. He faith, Luke i. 72, &c. That God performed his covenant in 
 fending Chrijl ; which covenant confiftsin this, jhat he xvoidd grant us, 
 that we, being delivered out of the hands of our enemies, might Jerve htm 
 without fear, 'in hoUnefs and righteoufnefs before him, all the days of our 
 
 Fourthly, We likewife find this cxprelTed by Simeon, immediately 
 
 upon his birth, Luke ii. 32. where having called him God's Jalvatit^n, 
 
 which he had prepared before the face of all people, he adds that. He is 
 
 a light to lighten the Gentiles: whereby is meajiu tnat he ihould bring 
 
 7 ihem 
 
Chap. II. The Dffign of Chrlfiianity, 31^ 
 
 them into the way of rlghteoufnefs and true holinefs. HoUnefi is not in 
 a few places expreffed by the metaphor of Ught^ and vjick^dncfs by that of 
 darknefs: turning from darknefs to light Is explauied by {a) Turning from 
 the poiver of Satan unto God. And the following claufe, 'viz. Arid tk* 
 glory of thy people Ijracl^ fignifieth the fame thing ; namely, that in the 
 place of their outward and ceremonial obfervances, called by the Apo- 
 flle (^) Beggarly Elements^ he fliould bring in among them a far more 
 noble, vit, an inward, fubftantial and everlafting righteoufnefs ; and by 
 abrogating that^ and eftabli filing only this righteoufnefs, he fhould en- 
 large their Church, an acceilion of the Gentiles being by that means 
 made unto it. 
 
 P'ifthly, This is exprelTed by St. John the Baptift, immediately before 
 our Saviour's folemn entrance upon his office, as the bufmefs he was un- 
 dertaking, Mstth, iii. 1 1, 12. / indeed baptize you with tuater unto repea^ 
 tance (that is, efpecially from the more plain and confeiTed exorbitances);, 
 but he that cometh after me is ?mghtier than /, whofe Jhoes I am not worthy 
 to bear ; he jhall baptize you with the Holy Gho/t^ and with fire (which 
 will take away thofe ftains and pollutions, that water cannot) : ivhofe fan 
 is in his hand^ and he will throughly purge his fioor. 
 
 Sixthly, Again, after our Saviour's entrance upon his office, he hlm- 
 felf declared, that he ca?ne to call finners to repentance : and that he was 
 fo far from coming to deftroy the law and the Prophets, that he came 
 (c) «:Av)§«;eM, to fulfill, or perfect them, that is, by giving more and 
 higher inftances of moral duties than were before exprefsly given : and 
 he tells the fews prefently after, that except their righteoufnefs Jhall exceed 
 the righteoifnefs of the Scribes and Pharifces (that is, unlefs it be above 
 their partial and merely external righteoufnefs) they Jhall in no cafe enter 
 into the kingdom of heaven. And he abundantly made it appear, (as will 
 be quickly fhewn) that the reformation of m.en's lives, and purification 
 of their natures, were the great bufinefs that he deiigned. 
 
 Laflly, This was frequently afTerted, after he forfook the world^-by 
 the Apc^ftles he left behind him. St. Peter told his country-men, Aeis 
 iii. 26. That, as God lent Chrift to blefs them, fo the blejfmg defigiiied 
 them by him, confiited in turnitig them from their iniquities. To you fir Jl 
 (faith he) God having raifed up his f on J ejus, fent him to blefs you^ by turn- 
 ing every one oj" you from his iniquities. Again, Aiis v. 31. the fame Apo- 
 ftle, with others, faith that. Him hath God exalted with his right hand^ 
 to be a Prince and a Saviour^ to give repentance to Ifrael^ and forgivenefs 
 ff fnS' Repentance firft, and then forgivetiefs, St. John tells us, i Epiji. 
 iii. 8. that, y^r this purpofe the fon of God was manifejled^ that he might 
 defray the ivorks of the devil. And St. P^?^/ called the gofpel of Chrifl, 
 I Tim. vi. 3. The myfiery of godlinefs^ I Tim. iii. 16. The dc^rine that 
 is according to godlinefs. And gives us to underftand that, that which the 
 grace of God which brings falvation teacheth, is, That denying ungodJi" 
 nefs^ and all worldly Ivfis^ we Jhould live foberly^ rightecufy^ and godlily in 
 ^bis prefent worldj I'it. ii. 12. 
 
 (a) A (Els xxvi. (3) Gal. iv. g. 
 
 (f) Mat. V. 17, or ■S3>r,3'2'<rxi, may fignifie yi///y to preach, as Rotli. xv, 15. 
 and CoU i.' 25. 
 
 CHAP. 
 
3i8 The Defign of ChnJIlanity, Sect. I. 
 
 CHAP. III. 
 
 A particular Demonjiratton that Holinefs is the only Defign of the Precepts 
 of the Go/pel. Jnd thai they require, i. The moji extenfive Holinefs.^ 
 2. The moji Intenfive, An Ohjetiion anfwered, 
 
 BU T to give a more particular proof of what we have under- 
 taken. 
 
 Firft, It is moft apparent, that holinfs is the defign, the only defign 
 of the Chr'tjlian precepts, and that this is the mark which they are wholly 
 levelled at. What the {d) Apoftle fpake of the feivi/h, may be much 
 more faid of the Chrijiian law, that It is holy, jujiy and good. For as 
 Clemens Alexandrinus in his Peedagogus faith, h Xht^o nmifni; TEXsIwo-i? IriVy 
 &c. Evert infant Chj'ifianity is pcrfe^ion, compared with the lazuy or the 
 Mofoical difpenjatian. 
 
 There is no affrmative precept in the Gofpel, but it either commands 
 holinefs in the general, or one or more particular virtues, or habits of 
 holinefs, or fome effential a(Sl or a£ts of it; or means and helps to the 
 acquiring, maintaining, or encreafc of it. Such as hearing and reading 
 the wordy prayer, meditation, good conference^ watchfulnefs againjl tempta- 
 tions, avoiding occafions of evil, ^c. 
 
 And there is no negative precept, but doth forbid the contrary to fome 
 one or more of thofe duties ; but doth forbid fome thing or other that 
 doth tend either dircftly or indiredlly, immediately or mediately, in its 
 own nature, or by reafon of fome circumltance, to the depraving of 
 humane nature, and rendring us perfcPAy ivickedy or in fome degree or 
 other lefs holy. 
 
 To make this appear by going over the feveral precepts contained in 
 the Gofpel, would be a work of too much time ; but whofoever, as he 
 reads them, fliall duly confidcr each of them, cannot be to feek for 
 fatisfadtion, concerning the truth of what I have now faid ; and I dare 
 undertake he will readily acknowledge, that there is nothing that is 
 not upon its own, or fome one or other account, greatly becoming us, 
 and perfective of humane nature, in the whole Gofpel commanded : and 
 rhat there is not any thing in it fclf, and in ail refpecls innocent, there 
 forbidden. This can be by no means faid concerning the precepts of the 
 law oi Mcfes \ but that it may concerning thofe of the Gofpel, is abfo- 
 iurely certain. 
 
 But mv wliole difcourfe upon this prefent argument (hall be confined 
 to thefe two heads : namely to fhew, That the Chrijiian precepts require 
 the mrji exteniive, and nrjl intenfive holinfs-, that is, exadtly fuch a 
 holinefs as hath breii defcribed. 
 
 Firft, They require the moji extenfi've holinefs, not only towards God, 
 but alfo towards our neighbour, and our felves. In the forecitcd place, 
 Tit. ii. 12. St. Paul puts all thefe together, under the phrafes oi living 
 fol-frly, righteoujly, and godlily, as mak:r,g up that holinefs which the grace 
 if God, tl'cit brings falvatien, teaciieth. The precepts of our Saviour 
 
 command 
 
 (d) Rom. vii. 
 
Chap. III. The D^ftgn of Chr'.jVianity, 319 
 
 command us not only to give urito God the things that are God's, but alfa 
 to Caefar the things that are Ca?far's : not only to obey God in all things, 
 but to be fuhjed likewife to every ordinance of man for the Lord's fake ; 
 that is, to every ordinance of man that doth not contradidi tha law of 
 God: not only to fear God, but alfo to horiour the king, and to obey our 
 fpiritual governours, which watch for our fouls^ iffc. and to behave our 
 felves towards all perfons fultably to the relations we ftand in to them : 
 Wives to fubmit thernfelvcs to their own hujbandsj as unt« the Lord : huf~ 
 hands to love their wives even as Chriji loved the church : children to obey 
 their parents in the Lord; and fathers 7iot to provoke their children to zvrathy 
 hut to bring them up in the nurture and admonition of the Lord: fervants to 
 be obedient to their mafters, with fmglenefs of heart as unto ChriJl., (sfc. and 
 majlers to do the fame things unto them^ forbearitig threatningj or a harfh 
 behaviour towards them, (c) knozviiig that they have a mafter in heaven^ 
 with whom is no refpect of perfons. We are commanded to love not 
 our relations^ or our friends only, but alfo all mankind ; and to do good 
 to all without exception, though efpecially to the houjhold of faith ; to 
 good men. Nay our Saviour hath laid a ftridl charge upon us, not to 
 exclude our malicious [f) enemies from our love (that is, of benevolence) 
 but to pray for them that defpitefully ufe us, and to blefs thofe that curfe 
 us. Which law, as harfhly as it founds to carnal perfons, they them- 
 felves cannot but acknowledge that what it enjoyneth, is heroically and 
 highly virtuous. 
 
 Secondly, The Chri_f}ian precepts require the mofl intenfive holinefs ; not 
 only negative but pofitivc, as was now intimated ; that is, not only the 
 forbearance of what is evil, but the performance alfo of what is good : 
 not only holinefs of anions and ivords^ but likewife of affeSiions and 
 thoughts : the worfhip of God with the fpirit, as well as with the out- 
 ward man ; a holy frame and habit of mind, as well as a holy life. 
 They forbid cherifhing fm in the hearty as well as practifmg it in the 
 converfation. They make lufiing after a ivoman adultery, as well as the 
 grofs a6t of uncleannefs. They make malice murther, as well as killing i"' 
 they forbid coveting no lefs than defrauding ; and being in love with this 
 world's goods, as much as getting them by unlawful means. 
 
 And 1 (hall digrefs fo far as to fay, That there is infinite reafon that 
 thoughts and the inward workings of men's fouls fhould be reftrained bv 
 laws, upon thefe two accounts. 
 
 Firft, Becaufe irregular thoughts and affeciions are the immediate de- 
 pravers of men's natures ; and therefore it is as neceffary in order to the 
 defjgn of making men holy^ that thefe fhould be forbidden, as that evil 
 anions and words (hould. But fuppofe this were other wife ; yet 
 
 Secondly, Laws made againft evil words and aSiions would fignifie 
 very little, if men were left at liberty as to their thoughts and afcftions. 
 It would be to very little purpofe to forbid men to do evil, if they might 
 think and love it: for where the fparks of fm are kept glowing in the 
 fouly how can they be kept from breaking out into a flame in the life ? 
 From the abundance of the heart the mouth will fpeak, aud the 
 hands adl. 
 
 But to proceed, The precepts of the Gofpel command us not only to 
 
 perform 
 (f) Eph. vl, (/) Matt. V. 
 
220 '^'^^ Deftgn of Chrijitantty, JSect. I. 
 
 perform good actions, but alfo to do them after a right manner, with 
 right ends, &c. or ia one word, from good principles. Whatfoever we 
 do (if) to do it heartily J as to the Lord and not as to men. To be 
 th) fervent in fpirit in pur fervice of God. To do all to the (/) glory 
 of God. To be holy {k) as he that hath called us is holy^ in all manner of 
 converfation. (I) To be perfect as our heavenly Father is perfect : Which 
 ■precepts Ihew that we ought to imitate him, not only in the matter of 
 our aiSlions, but likcwife in the qualificatims of them : among which, 
 that which I faid is effcntial to true holinefs, is a principal one : namely, 
 To do good adlions for thofe realbpiS which moved God to enjoyn them, 
 and I add, which make it pleaiing to him to perform them himfelf, 
 v/z. becaufe they are either in themfelves and upon their own account, 
 cxcelbnt, worthy and molt ht to be done, or are made fo to be by fome 
 circumltance. 
 
 Our whole duty to God and our neighbour (as our Saviour hath told 
 us) is comprehended in the love of them : and the love of God required 
 bv him is a moil intenfe love : we are commanded to love him {m) with 
 all the heart arid foul., mind andjlreiigth ; and that of our neighbour which 
 he hath made our duty, is fuch, as for the kind of it, is like the love 
 which wc bear to our felves j Itich as will not permit us to wrong him 
 in his («) good name.^ any more than in his ejlate or perfon^ fuch as will 
 not allow us rafny X.o fptak., or fo much as think ill of him ; fuch as will 
 caufe us to put the belt conftru^Hions on thofe adtions of his that are ca- 
 pable of various interpretations, &c. And for the [o) degree^ fuch as will 
 make us willing to lay down our very [p) lives for him, that is, for the 
 promoting of his eternal happinefs. 
 
 To fum up all together. We are commanded to (^) add to our faith 
 virtue, to virtue knoivledge, to knszvledge temperance^ to temperance patience, 
 to patience godlinefs, to godlinejs brotherly kindnefs^ and to brotherly kindnefs 
 charity. To behave our felves in all refpects towards our Creator as 
 bccometh his creatures, and thofe v/hich arc under unfpeakable obliga- 
 tions to him : towards one another, as becometh thofe that are indued 
 with the fame common nature, and according to the diverfc relations, 
 enga"-ements and other circumftances we ftand in each to other ; and 
 towards our felves according as the dignity of our nature requires we 
 fhould. In fhort, {r) vuhatj^ever tilings are true., -whatfoever things^ are 
 honejl., xvhatjoever things are jujt., whatfoever things are pure., whatfoever 
 t/yings are lively^ whrdfoever things are of good report., ivhatfoevcr things 
 have virtue and praije in the?}!., are the objcds of the Chriltian precepts, 
 and by them recommended to us. Let any one read but our Saviour's 
 incomparable fermon upon the mount, the twelfth to the Romans., and 
 the third chapter of the epiftlc to the Colojfans., and wejl confider them, 
 and it will be flrange ftiould he find it difficult to aflent to the truth of 
 that propoiition. 
 
 Even Tr^ho himfclf, in the dialogue betwixt Jiftvi A2artyr znd him, 
 confclTcd, that the precepts contained in tiie book called the Gofpel are 
 
 (e> Col. iil. 23. (^) Rom. x'll. 11. 
 
 (i) I Pet. J. 15. (/) M^t. V. 48, 
 
 In) Tit. iii. 2. {0) i Cor. xm. 5. 
 
 (2) z Pa. I. (0 I'iiii- 4- 
 
 (0 
 
 I Cor. 
 
 10. 
 
 31- 
 
 (m) 
 
 Mat. 
 
 xix. 
 
 19- 
 
 U>) 
 
 I Jolm Hi. 
 
 16. 
 
Ghap. IV. The Deftgn of ChriJl'iaTUt^, j2I 
 
 BxviAv.^x xj pEyaXa, great afid admirable. He faith Indeed, that they are fo 
 admirable^ as that he fujpecled them not to be by human nature obfervable ; 
 but in that he fpake not unlike to himfelf, that is, a prejudiced and car^- 
 nal Jeiv. 
 
 If it be now obje£led, that notwithftanding what hath been faid con- 
 cerning the Chrtfiian precepts recommending the moft elevated virtue to 
 be pracftifed by us, it is acknowledged by all fober Chriilians, that they 
 are not to be underftood in fo high a fenfe as to require of us indefec- 
 tive and unfpotted holinefs, or at lealt that our Saviour will accept of 
 ?.nd reward that holinefs which is far fhort of perfeEt j and therefore he 
 can be no fuch great friend to it, as hath been affirmed: the anfwer 
 is very eafy and obvious, v'l-z. That our Saviour's not rigidly exact- 
 ing fuch a degree of holinefs as amounts to perfeBlon, proceeds from 
 hence, that the attainment of it is in this ftate impoffible to us ; and 
 therefore it is not to be attributed to his liking or allowance of the leaft 
 fin, but to his fpeclal grace and good will to fallen mankind : Nay, 
 moreover, it proceeds from his paflionate defire that we may be as pure 
 and holy, as our unhappy circumftances will admit ', he well knowing, 
 that (hould he declare that nothing fhort of perfection fhall be accepted 
 at our hands, he would make us defperate, and take the moft etfec- 
 tual courfe to caufe us to give over all thoughts of becoming better, 
 nay, and to let the reins loofe unto all ungodlinefs. But yet nothing 
 fhort of ftncerity, and diligent ^ ferious endeavours to abjlaiti from all fm, 
 will be admitted by him in order to our being mad* the objedls of his 
 grace and favour : and as for ivilful and prefumptuous ftns, of what kind 
 foever, he makes no allowances for them^ but hath by himfelf and his 
 minifters declared very frequently, that they fiiall not be pardoned, 
 without our reformation. And, laftly, notwithftanding the allowances 
 and abatements that in tender compaffion to us he is pleafed to make us, 
 no lefs than our abfolutely perfe'3 holinefs is defigned by him, though not 
 to be effected in this^ yet in the other world. 
 
 C H A P. IV. 
 
 That Holinefs is the only Dfgn of the Promifes of the Gofpel^fJjeiijed in Twfi 
 Particulars : end of the Threatenifigs therein contai?:ed. 
 
 SECONDLY, the promifes and ikreatenings of the Gofpel have 
 moft apparently the promoting of Holinefs for their only defign. 
 
 Firft, The promifesy it is plain, have. This St. Peter aiTureth us, 
 2 Epifl' chap. I. ver, 4. Whereby are given unto us exceeding great and 
 precious promifes, that by thefe you may be partakers of the divine nature, 
 Laving ifcaped the con'uption that is in the world through lift. ■ And St. Pail 
 doth more than intimate the fame, in 2 Cor. 7. i. Having (faith he) 
 thofe promifes, dearly beloved, (viz. thofe which the foregoing chapter 
 concludes with) let us cleanfe our fives from all filthinfs of the fiefh 
 anj fpirit,'pcrfeEiing holinefs in the fear of God. Again, Rom. 12. I. 
 
 Vol. VL ■ X Ihs* 
 
32Z The Deftgn of Chrtpamty. Sect. L 
 
 / hefeech you^ hy the mernes of God, that ye prefent your bodies a living 
 facrifcCy holy, acceptable to God, which is your reajhnable Jervice. And be ye 
 not comformed to this prefeiit nvorld, buJ be ye transformed by the reneimng of 
 your minds, &c. 
 
 1. "We always find the{c prom ifes either limited to holv perfons, or made 
 ufe of as encouragements and exciting motives to holinefs. The Apof- 
 fle tells us, that it is godlinefs which hath the {s) promifes of the life that 
 now is, and of that which is to come. The promise of the beatifical vifion 
 is made to the pure in heart, [t) Blejfed are the pure in heart, for theyfJjall 
 fee God. That of the kingdom of heaven to the (u) poor infpirit, or thofe 
 
 that are of humble and lowly tempers. The promife of obtaining mer- 
 cy to [x) the merciful. That of inheriting the earth (of temporal felicity) 
 to the ( v) meeh, or fuch as live in obedience to govenmient, (s'c That of 
 eternal life to thofe that (z) Jjatiently continue in well-doing. That of fitting 
 with Chrift on his throne, to thofe that overcome, [a) that is, that mortifie 
 their hilts and corrupt affVclions. The promife of a crown of life is 
 ufed as a motive to perfuade to {b) faithfulnefs to the death. But to what 
 purpofe do I multiply inftances, when as there is not a particular ^ro- 
 viife throughout the whole Gofpel, but it is exprefTed, or plainly in- 
 timated, that its performance depends upon fome duty of holinefs to be 
 -on our parts firll performed, or at leait heartily endeavoured. And 
 whereas the promifes of pardon, and of eternal life are very frequently 
 made to believing, there is nothing more evidently declared than that 
 t}\\s faith is fuch as purifieth the heart, and is productive of good works. 
 
 2. Nay the nature of thefe promifes is fuch, as is of it felf fufficient to 
 fatisfie us, that holinefs is the deftgn of them. 
 
 I. This is manifeftly true concerning the principal promifes, or thofe 
 which relate to the other life. They may be reduced to thefe three heads j 
 that of the h«hfpirit ; of remiffion offtn ,- and of eternal happinefs in the en- 
 joyment of God. 
 
 Now for the firfl of thefe, viz. The promife of thefpirity that is it to 
 Vhich we are beholden for grace and afhflance in the great work of 
 fubduing fin, and acquiring the habit of holinefs ; and this is the 
 very bufinefs for the fake of which that promife is made to us. 
 
 And for the fecond and third, they are fuch as none but holy fouls 
 are capable of. That none but fuch are capable of having the guilt of 
 their fins removed, and of being freed from the difpleafure and wrath 
 •of God, is felf-evident •, for the guilt offtn mult needs remain while its 
 power continues ; thefe two are infcparately from each other : fin is lo 
 loathfome and filthy a thing (as flr.ill hereafter be ihewn) that it is per- 
 fe(Stly impofl"ible that the blood of ChrKl it felf fliould render a finner 
 lovely, or not odious, in the fight of God, any otherwife than by walh- 
 ing away the pollution of it. And nothing is more apparent, than that 
 holy fouls alone are in a capacity of the happinefs that confifts in the 
 enjoyment of God in the other world ; than that, as without holinefs 
 no mzn Jhall fee the Lord, (as faith the author to the Hebrews) fo with- 
 out it none can fee him : for the full and complete participation of God, 
 
 which 
 
 <.f) r Tim. 4. </) Mat. 5. 8. («) Vcrfe 3. 
 
 {x) Verfe 7. (y) Ver.e s- (=) K.oai. 2. 7. 
 
 {a) Rev. 3. 21, {/>) Chap. 2. 10. 
 
Chap. IV. The Deftgn of Chnjianlty. 333 
 
 which our Saviour promlfeth his clifciples and faithful followers, arif- 
 ethout of the likenefs and conformity of men's fouls to him: but there 
 is fuch a perfetl uiilikencfs and contrariety in impure and polluted 
 fouls to the infinitely holy God, that it is impolhble there Ihould be 
 any communications from him to them, any friendly agreement and 
 complacency between him and them. He is ?iot a God that hath pleafme 
 in ivickednefsy neither can evil dwell with him. Pfal. 5. 4. What communion 
 hath light with darknefs ? faith the apoftle, 2 Cor. 6. 14. But vicious and 
 unholy fouls are full of darknefs, whereas God is pure fplendid light, 
 and in him is no darknefs at all. The Platonijls would not admit that 
 any man is capable of being acquainted v-'x^Xx divine things, that is not 
 purged from that which they called ^afiu-^b, and a.\oy.o!., remijfncfs 
 of mind and brutip pafftons. How utterly impoflible then is it, that fuch 
 as are not fo, lliould be acquainted with divinity it felf ! Hierocles faith, 
 ucrirc^ o^fiaX^Mw Xjj^wjI', Scc. As a bleer-eye cannot look upon cripo^^oc (puTuyoc 
 ■ things very bright and fjining^fo a fold unpojfeffed of virtue is unable to behold 
 the beauty of truth : how unable then is fuch a foul to behold the beau- 
 ty of God himfelf, to fee him as he is, and be happy in the fight of 
 him ? Thofe eyes which have continually beheld vanity (as faith an 
 excellent late writer of our own) would be dazzled, not delighted, with 
 the beatifick vifion. (r) Thanks be to God (faith the apollle) tuho hath 
 made us meet to be partakers of the inheritatice of the faints in light. Thofe 
 can by no means partake of it, that are not by holinefs made ?neet 
 and difpofed for it. What happinefs can we find in the enjoyment of 
 God, when he is of a perfectly contrary nature to our own ? and more- 
 over, how can we then enjoy him ? There muft be in us a likenefs to 
 him, or we cannot fee him as he is ; for St. John proves, that when he 
 appeareth, we fhall be like him, by this agreement. It was one of the 
 maxims of the excellent Socrates. * It is unlawful for an impure fia- 
 ture to touch pure divinity. Now this being the happinefs promifed in 
 the Gofpel, we eafily learn from the confideration of the nature of it (it 
 being not at all grofs and fenfual, but purely fpiritual) what is the de- 
 fign of thofe promifes that contain it. At the firfb hearing of them, 
 though they fhould found (as they do not) like abfolute ones, we may 
 be certain that holinefs, and fincere endeavours after a participation of a 
 divine nature, muft neceflarily be tacit conditions of them, as without 
 which our fouls cannot poihbly be qualified and put into an apt difpo- 
 fition for them. 
 
 2. As the promifes which concern the other life are fuch as none but 
 holy fouls are capable of : fo thofe that only relate to this lif arc fuch as 
 none but fuch fouls will be contented with. They arc 'only necffaries 
 vrhich the Gofpel gives us an alTurance of, and fuch things as may be 
 a help to the exercife of virtue and holinefs \ not fuperfuities, and fuch 
 as ferve to gratifie liquorifli appetites. So we arc to underftand that of 
 our Saviour, Alat. 6. 3. Firjl feek the kingdom of Cod, and his righte^ 
 ■ oufnefs ; and all thefs things f jail be added unto you ; the words foregci ig 
 llicw, that by {all thefe things'] we are only to underftand nwat, drinks 
 and clothes. The tem^n^ral bleflings that Chrift engagcth himfelf to 
 
 X2 bcfto^v 
 
 (c) Col, i. 12. 
 
3 2.4 57'f Deftgn of Chri/llamty. Sect. I. 
 
 beftow upon his difciples, are fuch alone as tend to anfwer moderate de- 
 fires, not to fatisfie inordinate cravings : in fhort, they are only fuch as 
 are needful to keep their bodies in fuch a flate as that they may be 
 meet habitations and inftruments of their fouls, fo long as it fhall be fit 
 for them to continue in them. 
 
 Secondly, and as for the threatenitigs of the Gofpel, which are moft 
 terrible and difmal, that they have the fame defign that the promifes 
 have, is out of queltion : for they are never ufed to fcare men from any 
 thing but what tends to pollute and debauch their fouls : and the end 
 of them is every where to excite us effectually to diligence and induftry 
 in the purfuit of real righteoufnefs and fubftantial holinefs. 
 
 [d) The nvraih of God is revealed from heaven in the Gofpel, againfl all 
 tnigodHnfs^ and unrighteoitfnefs of men : fuch as dlfbelieving and difobey- 
 ing Chrifl's Gofpel, in the general \ and particularly fuch as {e) idola- 
 try^ adultery^ fornication and uncleannefs of all forts, theft^ covetoufnefs^ 
 drunhennefs, reviling^ ncrathy contemptuous behaviour^ implacability^ unmer- 
 cifdiiefsy ilUberaHty, malice^ cenforicufnefs, lyifJg, pride, hypccrifie, rebellion 
 and difohedience to governours, &c. And therefore are the committers of 
 tliefe and fuch like fins threatened, that fo thofe, which from the con- 
 fideration of their vile nature and uglinefs will not be withdrawn from 
 them, may from a principle of felf-prefervation be afraid of them ; and 
 our Saviour is infinitely good to us in his terrifying threatenings, as well 
 as in his alluring promifes. For {as C/em. Alex, in his F^dagogus, faith) 
 ^:is thrcatenings proceed not from anger ^ but from great good luill \ and he 
 'therefore threatcneth puniflwient, that finners being thereby feared into re- 
 formation, may by that means prevent their being puni/Jjed. He doth not, (as 
 he proceeds) lil^e aferpent, bite before he giveth ivarning. And therefore 
 only doth he give v^arning, that he inay not bite. 
 
 C H A P. V. 
 
 Thiat the promoting of Holinefs nvas the Defign of our Saviour's ixhole Lif^ 
 and Converfation among Alen ; both of his Dijcourfes and Actions. And 
 that he luas an eminent Example of all the Parts of Virtue, viz. Of the 
 greatefi Freedom, Affability and Court efte ; the great efi Candor and Inge- 
 fjuity : the mofi marvellous gentlenejs and meehufs : the deepejl Humility : 
 the greatefl c0nte7v.pt of the World : the mojl perfect Contentation : the 
 vioft nvcnderfd Charitv and tenderejl Compafjion : flupendous Fatience^ 
 end Submiffton to the Divine Will : the mofi paffionate Love of God, and 
 devoutef temper of Mind towards him: mighty Confidence and Trufi 
 in God. An Objection at/five red : the mofi admirable Prudence, 
 
 THIRDLY, The promoting of holinefs was the defign of our 
 Saviour's iirhole life, and converfation ^mong men. All his dif- 
 couvfcs that arc on record carried on this great bufinefs : not 
 
 only 
 
 (J) Rom.i. 18. 
 
 (<r) I Cor. vi. 9. 10. Mat. v. 22.' Mat. xi. 26. chap, xviii. 28. 
 ch?.p. XXV. 42. I John iii. 15. Mat. vii. i. Rev, xxi. 27. Jam. iv. 6 
 Mat. xxiii, I-;. Rom. xiii. 1, 2, 
 
Chap. V. The Defgn of ChriJIiamty. 325 
 
 only his fermonsy but likewife thofe which are lefs folemn, and tha*^ 
 occaftonallyy and as it were ^v the bye dropt from him. /rhere is not a pa- 
 rable he uttered, but fomething highly conducing to the inftiiling of vir- 
 tue into thofe to whom he diredled it, was the moral of it : and all 
 advantages and occafions he greedily einbraced for the infufing of true 
 piety and holinefs into the fouls of men. 
 
 To give a few inflances : when it was told him that his mother and 
 btethren fought for him, he took that oppoi'tunity to tell them, that 
 luhofoever luill do the iv'tll of God, the fame is his brother, fjler, atid mother ^ 
 Mark 3. 35. When he obferved a reafoning among the difciples, which 
 of them Ihould be the greateit in the kingdom of God, he took occa- 
 fion from thence to preach to them the neceihty of the grace of humi- 
 lity and becoming as little children, of felf denial, mortif cation of their moj} 
 beloved lufs, and to teach them feveral other very excellent leflbns. 
 Matt. 18. in the beginning. Upon a certain woman's faying to him, 
 Blejfed is the luofnb that bare thee, and the paps that gave thee fuck ; he 
 minded his hearers of the bleilednefs of obedient perfons ; Tea rather 
 (faid he) are they blejfed that hear the word of God, and keep it, I.uhe 1 1. 
 28. Upon Martha's defiring him to command her fifler to help her ia 
 ferving, he reproved her over-folicitoufnefs about the affaii* of this 
 life, and put her in mind of the one thing needful, Luke 10. 41. From 
 a Pharifee's marvelling that he wafhed not before dinner, he took an 
 advantage to reprove their fuperilition, hypocriiies, partial righteouf- 
 nefs, pride, and feveral other immoralities, Luke 11. 38. ^<:. From a 
 perfon's defiring him to fpeak to his brother to divide the inheritance 
 with him, he took an opportunity to difcourfe againft covetoufiiefs. and 
 to dilTwade from fetting the heart upon earthly riches, from foiicitouf- 
 ^nefs and carking carefulnefs, and to exhort to feveral moft weighty and 
 important duties, Luke 12. 15, &c. Upon fome men's talking of the 
 lamentable difaller that befell the Galileans, he took occ.afion to give a 
 caution again rafli judging, and to preach to them the abfolute necelTity 
 of repentance, as that without which they fliould all peiilli, Luke 13. 
 begin. Upon his obferving how that at a teall they chofe the uppermoli 
 rooms, he laid hold of that opportunity to teach the virtue of humilil^^iy 
 Luke 14. 7. And in the fame chapter he took the advantage that was 
 otTered him by other pafTages for the inililling of diverfe other profit- 
 able in{lru£lions. And you may find in tlie four Evangelifls abundance 
 ot obfervations of this nature. 
 
 And as it was the bufinefs of all bis difcourfcs to teach virtue, fo was 
 it alfo of all his actions : he preach'd holinefs to men's e^es no lefs than to 
 their ears, by giving them the moll admirable example in his own nerfciii 
 of all the parts of it. His whole life was one continued ledi^lure of the 
 mofl excellent morals, the moll fublime and exa6l virtue. 
 
 For inllance ; he was a perfon of the greateil freedom, affability, and 
 courtefc, there was nothing in his converfation that was at all auilere 
 crabbed or unpleafant. Though he was always ferious, yet was he 
 never foiure, fuUenly grave, morofe or cynical ; but of a man'-ellouHy 
 oonverfable, fociable and benign temper. Tliofe who had checks frcju 
 his difciples, as rude and troublefome, were never accufcd by him faj. 
 being fo, but were moil kindly liftened to, and lovingly received : even 
 
 X 3 ' lltiU 
 
32<5 The Dcftgtt of CJy.-iJliaivty . Sf.ct. L 
 
 little chlldrer,, as unwelcome as they were to them, were tenderly em- 
 braced, and blcired by hun. He never blamed any for interrupting him 
 in his difcourfes, or OLhcr bufmefs : nor was put into the lealt chafe 
 by their fo doing, but ever patiently heard them, and fent none of 
 them from him (fuppofing they had no ill defignl in coming to him) 
 without fatisfaclion. When he was invited to men's tables (as little 
 as their chear could tempt him) he readily went; nor did he efteem it 
 as dilbecoming his gravity to make one at a marriage-feafl •, nor to con- 
 tribute to it h'unfelf neither. He did not think himfelf defied by bad 
 company, nor baulked the fociety of publicans and finners themfelves, 
 (as loathfome as they were to ivorfe men, the Pbarifces) but freely in 
 order to the reforming of them fate down, when there was occafion, 
 and converfed with them. His firfl entertainment of the woman of 
 Canaan, as uncivil as it might feem, was nothing lefs than fo ; for the 
 unkind and contemptuous language he gave her, though it was but the 
 fame which the Jeivs always beflowcd upon thofe people, proceeded 
 from no contempt of her \ nor was it defigned, as the event Ihewed, in 
 the lead to difcourage her, but on the contrary, to give her occafion to 
 Ihew the grcatnefs of her faith, in the anfwer flie returned to it. The 
 ever and anon infirm, imprudent and impertinent talk of his difciples, 
 and othei's, could not at any time put him out of his good temper, but 
 only gave him an opportunity of imparting to them feafonable inftruc- 
 tions and wife counfels. 
 
 The candour alfo and ingenuity of his fpirlt did to great admiration 
 Jifcover it felf : whereof take this one inflance. Whereas he (as was 
 fiiid) forbad cenforious judging of other men ; and commanded, confe- 
 quently, to put the beft conftruclions upon thofe aclions of others that 
 are capable of various interpretations, he hath given us no fmall en- 
 couragement fo to do, by his behaviour towards thofe three difciples, 
 whom he could not perfuade for a little while to forbear fleeping, no 
 not in his agony ; as great obligations as he had laid upon them, to do any 
 thing he fliould pleafe to defire of them. 'Thc'iv feeding at fuch a time 
 feemed a certain fign of their being very much unconcerned for their 
 blclied Lord, and of great coolnefs of affef^ion to him ; efpecially he 
 having (I (iw) before defired them to icatch with him, and given them 
 the reafon why he did fo : yet for all this would he impute it to no 
 worfe a caufe than mere infirmity, nor entertain any ill opinion of them 
 upon, that account ; and when they themfelves had nothing to fay to 
 excufe their fault, he makes this apology himfelf for tliem : The fpirit 
 indeed is ici/lingj but the f(ffj is lueak ; nay, though, for all this, and not- 
 withilanding that friendly expoflulation of his with Peter, {^Couldefi 
 thou not ivatch with me one hour ?'] they fell afleep again, yet did he not 
 at his lafl return to them pafs any cenfurc upon them, but carried it 
 towards them as he was wont to do. 
 
 And the gentlenefs and jneekmfs of lii>; difpofition was very marvellous : 
 when Jajnes and John^ in a great heat, would have pcrfuaded him to 
 call foir fire from heaven, after the example of Ellas, to confume the 
 Saffiaritans for their inhofpitable and barbarous refufal to give him en- 
 tertainment, he rebuked them immediately for that revengeful motion, 
 and gave them this reply ; l^e hmiv not what manner of fpirit ye are of; 
 
 for 
 
Chap. V. ll:e Deftgn of Chvl/ltamt^. 327 
 
 for the fon of man is not come to deffro-if merits lives ^ but to fave them, Luk' 
 9. 55. and fo filently went his ways, without giving them fo much a$ 
 a lalh of his tongue for fo rude an affront. Never had any one (o 
 llrong provocation to wr:ith and revenge, as the bleffed Jefus \ h\x%, 
 never were either fo undifccrnible in any as they were in him. In hi» 
 carriage indeed towards the Pharifees he might fcem to fome to be 
 once or twice tranfported with a fit of ordinary paffion, but it would 
 not have become the zeal he had for God and true goodncfs, to behsN-c 
 himfelf otherwife towards fuch monftrouHy immoral wretches and moft 
 hatefully conceited and proud hypocrites. Nor was his overtuniing the 
 tables of the money-chjngers, or whipping the buyers and fellers out 
 of the temple, any other than a very befitting and feemly expreffion 
 of his jull diipleafure againfl thofe facrilegious and prophanc people. 
 But he was never fo co: cerned for himfelf, for his own reputation, or 
 ought elfe that belonged to him, as to be put in the leaft heat by all 
 the ignominious language that was from time to time given him, and 
 the vile reproaches and unfufFerable abufes that were heap'd upon him. 
 When he was accofted with a never-to-be-parallell'd impudence by his 
 old difciple Judas, in the front of an armed multitude, who could have 
 forborn to receive fuch a villainous and intolerably bale traytor with 
 the mod emphatical exprefiions of an exafperated and enraged mind ? 
 But with what wonderful mlldnefs was that monfter of ingratitude and 
 diffimulation treated by our dear Lord ! the word words he beftovfed 
 upon him being thefe, Judas^ beirnyeft thou the fon of man with n kifs ? 
 Nor did he more angrily befpeak the wicked followers than he did their 
 leader, when they rudely afTaulted and apprehended him. And fo far 
 was he from revenging himfelf upon them, as able as he was to do it 
 efFeclually ; and notwithftanding (as he gave them to underhand) that 
 he could, if he lifted, have no fewer than twelve legions of angels 
 imployed in his fervice, that he wrought a miracle for the healing of 
 the wound that one of them received from the fword of Feter \ and 
 withal, charged him to put up that weapon. 
 
 Nor was it ever in the power either of the calumniating and black 
 tongues, or rude and cruel hands, of his bittereft enemies to draw from 
 him fo much as a reviling or fierce word. But of fo rarely moderatf: a 
 temper and ferene fpirit was he, that (as S. Peter faith,) (f) Wh^n he 
 •was reviled, he reviled not again ; when hefuffcred, he threatened nc\ but 
 committed himfelf to him that judgeth righteoifx- fgj ^i' g'-'^-ve his bach to 
 thefmitersy and his cheeks to them that pinched off the hair : he hid not his face 
 fromfhame and /pitting, (h) He was opprtffed and he was affiBed, yet he 
 opened not his mouth ; he is brought as a lamb to the faughter, and as a fljeep 
 before her fljearers is dumb,fo he opened not his mouth. And thus hath he 
 taught us by the mofl excellent example to obey thofe precepts of his 
 whereby the pradice of that virtue of meehiefs and fedatcnels of fpirit 
 towards injurious pcrfons is injoyned on us. 
 
 Nor was his meehncfs lefs to be parallell'd or more obfervable than \\\% 
 great humility \ Irom whence indeed that proceeded, and was of this 
 no fmall expreflion. And efpccially confidering his high defcent, molt 
 tranfcendent perfections and infinite worth, it was impoflible he lhou!4 
 
 have 
 
 (/) 1 Pet.ii. 23, {g) [ai. 1, 6. (/.) Ilai. iiii, 7. 
 
 X4 
 
328 The Defign rf Chripanity. Sect. L 
 
 have been fo mech as to put up fuch contemptuous ufage and inexpref- 
 fibly provoking affronts as he did, if his humility were not equal to his 
 other excellencies \ if he had not been moft lowly minded, and of a pro- 
 foundly fubmifs fpirit. God only had the glory of his mighty works, he 
 .would not afcribe to hhnfclf \.\ic leaft. The father^ faith he, that divelleth 
 -in mey he doth the luorksy John xiv. lo. Venlyy verily y I fny unto you ^ the 
 fon can do nothing of himfelf^ hut ivhat he fecth the father do : for ivhatfoever 
 things he dcthy thfe doth the Jon Ukeivife^ John v. 19. 1 can of mine own 
 f elf do nothing \ as I hear, I judge \ and my judgment isjujl, becaufe Ifeek not 
 mine oivn luilly but the ivill of the father ivhich hathfent me, verfe 30. — Tdo 
 nothing ofmfelf: but as my father hath taught vie, I fpeak thefe things, John 
 viii. 28. 
 
 ThckUgh he was hng of kings, and lord of lords, the prince of the kings of 
 earth, yet did he hide his greatnefs, told his difciples that his kingdom is 
 pot of this icorld, and chofe the condition of a fubjecSl and a private man 
 in it : nor would he be perfuaded to afTume to himfelf fo much authority, 
 as judging but between two perfons in a cafe of civil right did amount 
 unto. In the above-cited place [Luke 12. 15.) when one dcfired him 
 to fpeak to his brother, that he divide the inheritance with him, he re- 
 turned him this anfwer, Man, who made me a judge or a divider ever you ? 
 Nay he put himfelf into the condition, not only of a private, but alfo of 
 a mean, a mofl defpicably mean perfon. As he chofe to be born of a mean 
 woman, in the meanefi and even vilefl of places, a flable, where a man- 
 ger was his cradle, and brute beafts his chamber-fellows •, fo did he 
 afterwards fubjetl himfelf to his poor mother, and the carpenter her 
 hufband. He was not unacquainted, when he was but a child, with 
 the nobility of his defcent, the greatnefs of his extraction ; he even 
 then did well underftand whofe fon he was, and that no lefs a perfon 
 was his father than the infinite God of heaven and earth ; for laid he 
 to 'Jojeph and Mary, when after a forrowful fearch after him they found 
 him in the temple, Wfl ye not that I mufl be about my Father'' s bufmefs ? 
 yet notwithftanding, he luent down with them from ferufalem, and came 
 to Nazareth, and was Jubjefi unto them, Luke ii. 49, 51. And under Jo- 
 feph, though he knew him to be but his reputed Father (if we may be- 
 lieve * one of the m.ofl ancient Fathers) he wrought at his own trade, 
 and, ais he faith, iv^^owJ 'i^ya, E.'pyai^flo, did carpentry-work •, and particular- 
 ly bufied himfelf in making cc^ol^a. k, ^vyu ploughs and yokes. 
 
 Again, the perfons that he took for his mofl intimate afTociates were 
 of no better quality than forry fiiliermen, and men of the lowcfl rank. 
 As for his worldly eftate, I cannot fay 'twas mean, for he had none at 
 all (that is, but what he was beholden to others for.) The foxes, faid 
 he, have holes, and ike birds of the air have nefis, hut the Jon of man hath not 
 where he may lay his head. And as for employments, he thought not him- 
 felf too good to undertake the vilejl, even one in comparifon of which 
 making ploughs and yokes was moft gentle, viz. The wajhing of his dij- 
 ■ciples feet. In fliort, fo marvelloufiy humble was this infinitely great 
 perfon, that (as he faith, Matt. xx. 28.) He came not to be minijlred 
 unto, hut to minijler ; and was in this world as one that Jerveth, Luke 
 jcxii. 27. and that, though he was rich, he became poor, that we through 
 
 * y^fiii Martyr, 
 
Chap. V. Th Defign of ChriJ^'mmty. 379 
 
 his poverty might be- rich, (z) That, though he luas In the form xf GoA^ 
 he thought it no robbery (or fpoil) to be ec^ial ivith God ; but tnade himfelf 
 of no reputation, and took upon him the form of a fervant, and loas wadt 
 in the lihencfs of men •, afid being found in fifjion as a man, he hicmbled 
 kivifefy and became obedient unto death, even the death of the crofs, Phil. ii. 
 6, 7. And our Saviour hath declared that he was our pattern both in 
 his meeknefs and humility; for, learn (faid he) of me, for I am meek and 
 lowly in heart, Mattli. xi. 29. And therefore did he fu'bmit to that 
 mcancft oiBce of a fervatit (which was but now mentioned) that we 
 might, from the confideration ot his example, not look upon the low- 
 eft, whereby we may ferve our brethren, as below us : for, after he 
 had waflied his Difciples feet, and was fate down again, he iliid thus 
 to them, John xiii. 12. Know ye ivhat I have done unto you ? Te call :ne 
 Mafler and Lord, and ^e fay nvell, for fo I am : If I then your Lord and 
 Mafier have vuajhed your feet, ye alfo ought to ivafJj one another's feet. For 
 I have given you an example, that ye ffjould do, as I have done univ yoiu 
 Verily, verily, I fay imto you, the Jervant is not greater than his . Lord 
 neither he that is fent, greater than he that fent him. If ye kfiow thefs 
 thinfTS, happy are ye if ye do them. 
 
 Confiderlng what hath been faid of his chufmg fo mean and defpi- 
 cable a condition in this world, I need not fpend time in lliewing v/hat 
 an example he hath given us of contempt of it. Never was any one fo 
 dead to its pleafures as he was : nor were ever its glories fo trampled 
 on as by our Saviour : and that, not as were the carpets of Plato by 
 that cynick Diogenes, who was truly enough (no queftion) told by that 
 great philofopher, that he trod under foot the pride of Plato, with a 
 greater pride ; for he was guilty of no infolent behaviour either towards 
 great men or their greatnefs, nor of any thing that looked in the leaft 
 like it. But he gave moft eminent demonftrations of the mean opinion 
 he had of popularity and applaufe among men, of titles of honour, and 
 vaft revenues, and that he infinitely defpifed them in comparifon o^ 
 mental endowments and accomplifhments. He confuted the idle fan- 
 cies of the v/orld concerning thefe and the like things, and difparaged 
 thofe vain eftimations that are founded upon them, in that he chofc 
 to be wholly devoid of them, and in the very other extreme to thofe 
 which abounded with them : whereby he likewife fignitied how little 
 evil he apprehended in difefteem, reproach and poverty, which we 
 vain creatures have fuch frightful conceptions of, and fo greatly dread; 
 in that he did not at all matter them, nor in the leaft concern himfelf 
 at them. 
 
 So great and generous a foul had he, as to be fo far from fufFering his 
 mind to be at all difquieted with them, that he voluntarily and freely 
 chofe them. For it lay in his power to be the richtf man under hea- 
 ven, and moft to abound with this world's goods, if it had fo pleafed 
 him ; and he could, if he had lifted, have been alfo the moft popular 
 perfon upon earth •, could always have kept the credit which for a 
 while he had among the common people, and gained the Hke among 
 all forts : for he had infinitely the advantage above all that ever ap- 
 peared -in the world to have raifed to himfelf a moft m.i^hty renown, 
 
 and 
 
 (/) 2 Cor. viii. g. 
 
35© The Deftgn cf Chryiiamty. Sect. t. 
 
 and to be adored by all people. So that the truth of that faying of 
 £pmetus [^^Thff are mt the thitigs thi'vifelves ivhich fo ajfright and feare 
 metiy hut thefaJJi' opinions they hove conceived of them,] is greatly confirmed 
 as to the forementioned reputed evils, by our Saviour's practice. 
 
 And this blefled perfon, chtijmg fo mean and contemptibly poor a 
 condition of life, I need not tell you that he was pcrtcctly contented with 
 it ; nor that he was altogether free (though he h;ul many times fcarce- 
 Iv from hand to mouth) from thoughtfulnefs and anxiety of mind, con- 
 cerning his future maintenance. For as he cautioned his Difciples 
 againft taking thought for their life^ ivhat they JJjoidd eat^ ivhat they Jhotild 
 drink f and ivhereiuith they JJjould be clothed ; and fliewed the folly and fm- 
 fulnefs thereof, as proceeding from diitrullfulnefs of the divine provi- 
 dence, [Matt. vi. 25, ^c.) fo was he fo far from being guilty of 
 that fault himfelf, that he was no lefs liberal than he was poor. For 
 when he was provided with a fmall pittance of victuals, inftead of 
 lioarding it up, or being faring of it, he would not think much of 
 {pending it upon others whofe needs craved it : we read twice of his 
 befbowing the little ftock that he and his Difciples had gotten between 
 them, upon the hungry multitude, and of his working a miracle to 
 make it hold out among them. 
 
 And how full he was of charity, and tender compajfton, is beyond ex- 
 prefhon : for as he commended to his difciples, and inculcated upon 
 them nothing more, nor fcarcely fo much, fo in the exercife of no vir- 
 tue was he more exemplary. We read often of the yerning of his 
 bowels towards miferable mortals, and his pity did always exert it- 
 felf in acts of mercy. Never did any make application to him for de- 
 liverance from the evils that did afflict them, that had not their re- 
 quefls granted them : nor were any more forward to beg relief of any 
 kind of him, than he was to beftow it upon them : nay he frequently 
 made poor creatures the objects of his mercy before it was fought for 
 by them. It was even his whole bufmefs to oblige the world by fig- 
 \\a\ kindnefles, and (as fliall be farther (hewn anon) he continually 
 went up and down doing good either to the bodies or fouls of men. 
 Nay his charity was of fo large and univerfal extent, that the wicked 
 and unthankful, and even his bitterell enemies, were (as well as others) 
 very ample partakers of it. Whereas the duty of hkjftng thofe that 
 curfe tiSy and praying for thofe thai defpiteftilly ufe us, is to our corrupt 
 natures one of the harlhefl and molt dilficult of any he hath impofed 
 upon us, he hath taken a courfc, by the admirable example he hath 
 herein given us, to make it one of the eafieil and moft pleafant to us. 
 For the devilifh malice that by the vileft of men was exprell towards 
 him, could not in the leaft imbitter his fpirit or harden his heart 
 iigainfl them : nor could he be difiwaded by it from perfilling in do- 
 ing good to them : but continued to entreat them to accept of life 
 from him, to grieve at their infidelity, and with te.irs to bewail their 
 moll obllinate perverfenefs. And lailly, when their inveterate and im- 
 placable hatred came to vent it felf in the crucllelt and mod barbarous 
 manner imaginable upon him, did he pray to his father for them \ even 
 whilft they were tormenting him, did he befeech him to forgive them ; 
 
 nay. 
 
Chap. V. ^he Defign of Chrlfiiait'ity. 331 
 
 nay, and in order thereunto, laid down his very life for them ; even for 
 them, I f;iy, that took it from him. 
 
 And this gives occafion to difcourfe fomething of his moft wonderful 
 patiffuCf and fubmilhon td the will of God, which he gave us in his 
 extreme fufferings an example of. We are exhorted, Hch. xii. 1, 2. 
 to run nv'ith patience the race that is fct before tiSf loohhig unto fcfus the au- 
 thor and fniJJjer of our faith ; luho, for the Joy that ivns fet before him^ en- 
 dured the crofsy defpifng the fjjamcy ^'c. The ignominy tliat was call 
 upon him by ungodly creatures, he del^ifed ; anil as for the exceffivc 
 tortures felt by him, them he endured : he did not indeed dcfpfe 
 thefe alfo, but neither did he fiint under them j according as we arc 
 forbidden to do, verfe 5. of the now mentioned chapter, Myfon, dcfpft 
 not thou the chaflfenient oj the Lord^ neither faint nvhen thou art rebuked of 
 him. There were on the one hand no JJoical rants heard from him^ 
 fuch as tliat of Pofdonius in the prefence of Pompey (when he was af- 
 fii£ted with a fit of the gout, or fome fuch difeafe,) "p/s. nihil agis dolor^ 
 ^c. O pain, thou art an i/i/Jgnifcant thing, J don't matter thee : For wc 
 find that our Saviour had as quick a fenfe of pain, as have other men ; 
 and his agony in the garden did lb afFe<St his foul, as to force, S§op.!^«f 
 arfAoif^, dodders of blood, through the pores of his body. We read that 
 he wzsfore awazed, and very heavy; and he told his Difciples that /"/j 
 foul ivas exceedingly forro'wful even unto death : But yet, on the other hand, 
 notwithftanding the immenfe weight and moll: heavy preflure oi grief hh 
 mind fuffered under, through his Father's with-holding the wonted 
 influences of his love from him, and the intolerable torments of body 
 that he underwent, (though, both in regard of the greatnefs of his 
 fuflerings, and alfo his moll perfeft innocence, and therefore non- 
 defert of them, he might have the greatefl temptations imaginable 
 to be impatient) he never uttered a murmuring or difcontented word, 
 nor conceived the leall difpleafure at the Divine Majelly, or doubted 
 either of his jiijlice or goodnefs ; but intirely fubmitted himfelf to this 
 his fevere difpenfation of providence, and willingly acquiefced in it. He 
 prayed indeed to his Father, that this bitter cup, f it ivere pojfible, might 
 pafs from him \ but it was on this condition, that it might feem good to 
 him. And as fo much is implied in thofe words, \Jf it be pojjible'] fo 
 is it exprefled, Luke xxii. 42. where it is laid, Father, if thou be nuilling^ 
 remove the cup from me : And it immediately foiloweth ; Ncvcrthelefs, not 
 my ivill, but thine be done ; according as he hath, in the ablblute form 
 he left us, required us to pray. And again, faith he, John xviii. 1 1. 
 The cup ivhich my Father giveth me,fJjalll not drink it ? And John xii. 28. 
 After he had put up the forementioned petition to be delivered from 
 that moft difmal hour that was approaching near him, he doth, as it 
 were, recall it prefently, in thefe words, But for this caufe came I unto this 
 hour -y and then put up this fecond. Father, glorife thy name : which is 
 plainly as much as if he had laid, Father, as dreadful and terrifying as the 
 thoughts are of my future fufferings , feeing gloj-y ivill redound to thyfelf by them, 
 J am not only contented but alfo dftrous to undergo them. 
 
 Celfus having mentioned that celebrated bravado of Anaxarchus to 
 the tyrant of Cyprus, when he cruelly pounded him in his mortar ; 
 and the merry faying of Flpidetus to his malar when he brake his \eg:^ 
 
 ;uid 
 
33 2 ^he Dejign of Chrijhamty. Sect. I. 
 
 and thereupon fcoffingly demanded of the Chriftians, what faying like 
 to either of thofe, was uttered by their God in the midft of his fufFer- 
 ings, Origen makes this good reply to him, viz. That our Saviour's 
 Jilence in the midft of the tortures he endured, fhewed greater patience 
 and fortitude of mind, than did all the fnsings of the Greek philofo- 
 phers in the like cafes : And he adds that thofe words of Chrift, 'Not 
 as I ivilly but as thou luilty were not onlv <?ii.>») I.^ioukot®-, £t«§£rxi?//.£va li 
 ToT? avfiQalyscriv^ \5fc. the twice of one that patiently fuffcredy but alfo that ivas 
 nvell plenfed luiih his fuff'sri'igs^ and fpake his preference of what was ap- 
 pointed for him by the divine providence before his own deHres and na- 
 tural aiTeclions. 
 
 In the next place, our Saviour gave us the mofl: eminent and noble 
 example of love to God, and the devouteft temper of minds towards 
 him. That love of him, with all the heart and foul, mind and Jlret]gth 
 which he commended to us as our duty, did he himfelfglve the high- 
 cfl; demonflrations of. His lafl mentioned patience, and perfedl: fubmif- 
 fion to the divine pleafure under the moll dreadful fufferings, is alone 
 fiifficient to convince us that his love to his father was moft intenfe : 
 for it was utterly irapoffible that his will fhould be entirely refigned 
 up to the will of God, if his love of him had not been, as fincere,fo of 
 tliC higheji degree and abfolutely perfecl. So his heavenly Father might 
 thereby be glorified, he was willing to endure the extremefl miferies, 
 that ever were infli£led on any mortal : and indeed his mere well in- 
 terpreting fo fevere a providence was a great expreffion of no fmall 
 love. Ann befides, it was (as he told his Difciples) his very [k) 
 meat to do the will of him that fefit him, and tofnijlj his work. As he 
 was heartily well pleafed to fuiFer his will, fo he took infinite content^ 
 fatisfaciion and delight in the doing of it. It was to him the moft plea- 
 fant thing in the whole world to be about his Fatlier's bufinefs ; and 
 therein he abounded, and was indefatigable. All he did was referred by 
 him to the honour of God ; and of each of his glorious works he gave 
 him the glory, and him only : which thing was no lefs an argument of 
 the ardency of his love, than (as we have faid it is) of the depth of his 
 humility. In all his ways he acknowledged God, and took all occa- 
 fions to make meiition of him, and to fpeak of his excellent perfec- 
 tions. "When the ruler called him but good mafler ; which was an epi- 
 . thet, had he been but a mere man, he was infinitely worthy of ; as 
 llcight an occafion as this may feem to fome, it minded him to fpeak of 
 God's goodnefs \ and he prefently replied. Why callej] thou me good ? 
 there is none good (tliat is originally and from himfelf) but God only. 
 He was much in delightful converfe with God, and in prayer to him, 
 and ever and anon retired from all company for that purpofe •, according 
 as he hath enjoined us to do, Alat. vi. 5, 6. And we read Luke vi. 12. 
 of his continuing on a mountain a whole night in prayer. 
 
 A mighty confidence and trujl in God, as it could nbt but be an efFe6l 
 of our Saviour's no lefs love of him, fo did he give marvellous in- 
 Itances thereof. The llorm that put his Difciples into a dreadful con- 
 flernation, could not terrific, nor fo much as difcompofe him ; no, 
 though he was fuddenly awaked oufe of a found fleep by their difmal 
 cries. AVhea he was hoilled up into the air by his grand adverfary, 
 
 the 
 {k) John iv. 
 
'Chap.' V. dl" Defgn of Chnjllanrty, 
 
 333 
 
 the devil, iind fet upon a pinnacle of the temple, and then by abufnig 
 fcripture folicited to caft himfclf down ; as much as he fcemed to be 
 abandoned to his power, and under as great a difadvantage as he was 
 through extreme falling, his mind was ^sjlrong as his body iveak, his 
 conflancy remained unlhaken, his thoughts undifordercd, and with aa 
 uTidaunted courage he readily replied to him, It is nvrittcn again^ Tkoit 
 Jfoalt not tempt the Lord thy God, Mat. iv. 5. Wlierc you have alfo two 
 other fignal inllances of the like nature. By all which he fliewed that 
 his truj} in God was fo invincibly ftrong, and his adherence to him fo in- 
 feparably clofe, that the utmoil attempts and fierceft aflaults of the 
 devil could have no other efFeft than to prove them fo. Our Saviour 
 could never be prevailed upon to go the lea{ly?^/i out of God's way, in 
 order to his prefervntibn from the mod imminent dangers, fo firm was 
 his faith in him: and he ftill doing the things that Vv'-ere pleafing in his 
 light, he was undoubtedly affured of the continuance of his prefence 
 with him. This he hath himfelf told us, John viii. 29. And he that 
 hath fent me, is with me, the Father hath not left me alone, for I do' always 
 thofe things that plcafe him. 
 
 So vifible and apparent was his irujl in God, that when he was given 
 np to his adverfaries mod barbarous rage, they themfelves could not 
 but take notice of it, and fcoffingly when he hung on the crofs (and 
 therefore feemed to be in a defperate condition) did they upbraid him 
 with it : He trifled in God, faid they, let him deliver him now f he "will 
 have him, fr he faid, I am the Son of God, Mat. xxvii. 43. - And where- 
 as it hath been objetled by fome of our Saviour's adverfaries, that a 
 little before his death, he exprefled very great dillruil, if not pdrfe£i; 
 defpair of his Father's love, in that tragical exclamation, My God,-' my 
 God, ivhy hafl thou forfaken me? There are thofe that "confceive \\: may 
 be fatisfaclorily enough anfwered, that it is moft unreafonable and bar- 
 barous to take advantage from words uttered in the very pangs of -death, 
 accompanied with unfupportable mifery ; it beiilg not ordinarily fup- 
 pofable that any can be ihemfehes, who are in fuch circumltancet; j 
 and why the Man Jefus, or our Saviour, according to" his humane na- 
 ture, fliould not be under as great difadvantages as others -in fuch 2 
 condition, he being, as was faid, no lefs fenfible of pain than 6'ther 
 men, no reafon can be affigned: Yet we Itand not however inany ne- 
 ceflity of this reply. But I fay,' fecondly, though we fljould fuppofe 
 our Saviour to be now as perfeclly mailer of his thoughts as he es^er 
 was, thefe words may not be uiiderllood in fo harfli a fenfe ; Tor they 
 were but a repetition of the firft verfe of the 22d Ffalm ; which does 
 relate not to David's cafe only, but alfo to the' Mtf/iah, whom he of- 
 ten perfonated, and was a type of. The ancient Jews themfc-lves did 
 fo underftand this Pfalm, Nor can it be gathered from our Saviour's 
 rehearfal of thefe words, that he either concluded, or at all doubted, 
 he was utterly rejefted and caft off by his Father, but the contrary; 
 for feverai verfes in the forementioned P/^Ww'affure us that tliey are not 
 ihere to be fo underftood ; for David doth again and again affterwnrd, 
 not only pray for, but likewife expreffeth good hopes, nay, a!id* un- 
 doubted a^urance of a gracious deliverance;' aiid praifeth God -for it 
 too, as if it were already effected- So that this fad complaint of the 
 ■■• • ■ bleffed 
 
334 '^^'^ ^<:fg" of Chrijit^ity, Sect. T. 
 
 blefled yeftiSy as it could not be occafioned by the Icaft ttiflrujl^ fo it 
 may be more than prefumed, to have proceeded from the higheft and 
 intenfefl degree of /oiv, which caufed in his foul the moft pungent and 
 fmart fenfe of his Father's hiding his face, and abfenting himfclf 
 (though but for a while) from him. But the leaft favourable inter- 
 pretation it is capable of is no worfe than this, viz. That our Savi- 
 our did thereby exprefs how exceiTive the mifery vi^as which he then 
 felt; efpecially fince the word [^Laina'\ doth fignify hoiu as well as 
 'jL'hy. But lailly, his dying words, and the lall he uttered, exprefs his 
 retaining his confidence in God (as much as he might fccm to be caft off 
 by him) to the very laltj which were thefe. Father y into thine hands I 
 commend my fpirit. 
 
 I will inllance in one virtue more wherein our Saviour was alfo fin- 
 gularly exemplary. Whereas he advifed his Difciplcs to be nuife asfer- 
 pentSy and innocent as doves, they beheld in his converfation a pattern 
 to walk by in following the former as well as the latter part of this 
 advice : nor was the ivifdom of the ferpent lefs confpicuous in him, than 
 was the innocence of the dove. Frudence is the firft of the primitive vir- 
 tues, or of thofe from whence all other have their original. She is 
 the chief governefs of humane aclions ; and thofe which are perform- 
 ed without her dire£):ion, do want a main circumftance that is necef- 
 fary to give them the denomination of truly virtuous. A rafli and 
 heady doing of thofe a£lions which are for the matter of them praife- 
 worthy, will render them culpable as to the manner of their perform- 
 ance : and he that hath no regard to prudenccy though he may do good 
 things, and pofilbly may fometimes mean well, yet he will never merit 
 the commendation of a well-doer. I fay therefore that our blefl'ed Sa- 
 viour, as he hath by his exavipky no lefs than by his doclrincy taught 
 us the exercife of all other virtues, fo hath he of this alfo ; and 
 his prudence did wonderfully difcover itfelf through his whole life. As 
 very great as was his zeal for the glory of Gody and x.\\c good of meny it 
 was not too ilrong for his reajqn\ it was not a blind zeal; but he was 
 ever very careful to give each of his a£lions their due circumftances. 
 As eagerly as he was bent upon, accompHihing the work that he was 
 fent into the world about, he was not for making more hafte than 
 good fpecd. He fliewed great /r«a'f;7t^ in his injun6iions, his preach- 
 ing, and difcourfes: he never urged any duties unfeafonabl\y and had 
 a care not to give fuch fevere precepts to his novice Difciples as might 
 difcouragc and over-burthen them. (I) He was not for putting a piece 
 of new cloth into an old garment, or new wine into old bottles. 
 
 He very wifely timed his difcourfes ; did not preach all his doc- 
 trines at once : what was faid of the orator Demofthenesy cannot be 
 truly affirmed of him, viz. That he hneiu what to fay ivell enough y but 
 not nvhat net to fay: for as he well underllood what dodlrines to preach, 
 •fo did he alfo what not to preach. He fpake the word unto them as they 
 *ixere able to hear ity Mark iv. 22- And faid he, John \\\. 12. 1 ha-ve yet 
 many things to fay unto you, btd ye cannot bear them now. He knew both 
 when to fpcak, and when to hold his peace ; and in whatfoever he 
 liiid, he confidered the geniusy tcmpery and capacity of his auditors. He 
 
 would 
 
 (I) See Matt. ix. 14. to 17. 
 
Chap. V, Tht Defgn of Chrl/llanity. 335 
 
 would not cnjl pearls he/ore fiviney as he cautioned his Difciples not to 
 do, for this reafon, [in) lejl they turn again and rend them. When he 
 thought good to deliver thofe doctrines that were likely to exafpcr.xtc, 
 as that of the calling of the Gentiles, and rejedion of the Jews, &c. 
 he chofe to fold tliem up in parables, unfolding them in private to his 
 Difciples, v.'ho were fitly difpofed for the receiving of them ; and there- 
 fore had the favour bellowed upon them to underjland the myjieries of the 
 kingdom y as he told them. 
 
 We find that till he knew his time of fufFering was come, he wifely 
 ftill avoided danger (wherein he properly {hewed the wifdom of the 
 ferpent) one while by withdrawing himfelf, Afatt. xii. 14. and at 
 other times (as was now faid) by concealing thofe doctrines, which he 
 was well aware the unbelieving jews would be fo far from embracing, 
 and making good ufe of, that they would take occafion from them the 
 more indultrioufly to defign his ruin : we read fchn x. 33. to 36. 
 That he would not exprefly ov/n himfelf to be the Son of God in any 
 other fenfe, than fuch a one as he might acknowledge with the leail 
 danger ; and concealed that which he very certainly knew would but 
 confirm them in their opinion of him as a wicked blalphemer, and 
 make him fo much the more obnoxious to their Ipight and rage. So 
 far v/as he from running headlong upon fufferings, and making him- 
 felf, through a raih and indifcreet zeal, liable to thofe that hated him j 
 fo far was he from being in love with perfecutton, that he did (as the 
 Apoltle exhorted the Ephcfian Chriftians to do) (^ccyopx(i^cn tw xaifif, 
 k/y out or gain time^ becaufe the days nvere evil, and full of dar.ger. 
 
 Again, how wifely did our Saviour from time to time defeat and 
 render unfuccefsfuly the plots and machinations of the Phariftes, and his 
 other enemies againll him ! We find in A'latt. xxii. 15. the Herodians 
 (or thofe of the Jews that adhered to the Roman authority) and the 
 Fharifees (who eiteemed it as an ufurpation) combining together to 
 intangle him in his talk : and they fo ordered their plot, as that they 
 might get an advantage from whatfoever he (liould fay, either to rea- 
 der him obnoxious to Herod, and tlie Roman party, or to enrage the 
 moft popular and highly eiteemed fedt of the jews, the Fharifi'cs. In 
 order hereunto they cunningly put to him this queltion, "viz. WJjtther 
 it were laivful to pay tribute to Cxfar? if lie ihould anfwer that it was, he 
 would make himfelf liable to the latter mii'chief ; if that it was not, 
 to the former, and the far greater. Now (as is to be feen in the 19, 
 20, 21. -oerfes) our Saviour with fuch admirable prudence contrived his 
 anfwer, that [verfe 22.) both factions are faid to wonder at it, and to 
 be baffled by it. When they had heard thefe ivordsy tley fnarvtfhdy and left 
 hiniy and ivent their ivay- Diverfe other inllances there are of a like na- 
 ture ; as in John vlii. 3. to 9. Matt. xx. 23. to 27. Matt. xxi. 41. to 
 46, &c. 
 
 And thus we have fufliclently and fully enough proved, that it was 
 the whole bufinefs of our Saviour's life to make men in all refpects 
 virtuous and holy ; and that thereunto were fubfervient, as his difcourfes 
 with them, fo his atiions like wife, and wliole behaviour. Plus docent 
 exempla quuin pracepta : examples are the iiioO: natural and eafie way of 
 
 tciching, 
 (?«) IMatth. vii. 
 
2^dr TheDcfigiiofChr'i/liatiUy. Sr.cT. 1. 
 
 teaching, and they are fo by reafon of mankhid's being fo greatly ad- 
 dicted to imitation ; and, I fay, it doth from our paft difcourfe fuffici- 
 cntly appear, that our Saviour's whole converfation was a rare exem- 
 plilication of all kinds of virtue and true goodnefs. 
 
 CHAP. Vh 
 
 Thnf to inake Mefi truly virtuous and holyy nvas the Deftgn of Chr'iJCs tin- 
 hn'ttahle AElious^ or tnighty iVorks and Miracles. And thefe did not 
 an!\' tend to promote ity as they were convincing Arguments that he came 
 forth from Gody but ivere alfo very proper to effeSi it in a more immediate 
 
 lUT it cannot be amifs if we moreover add, That it was not only 
 the def'gn of our Saviour's imitable aftions, to teach the world 
 virtue, but alio of thofe which are not imitable^ viz. of his miracles and 
 vughtyii'orks : and that thefe did not only tend to the promoting of that 
 detign, as they were convincing and infallible arguments that he came 
 forth from God, but were likewife very proper to effe^l it in a more 
 immediate way. For they v/ere not only argumentative, or a proof of 
 the tr//th of his do^rine, but alfo inflruclive^ and minded men of their 
 iiuty. Thofe miracles which he chofe to work, were of fuch a nature, 
 as to be hugely fit to accomplifli at one and the fame time both thefe 
 bufincfles. Tlicy were not fuch as the foolifh and carnal Jews expected, 
 that hffgns from heaven, that were apt to produce directly no other ef- 
 fect than that of pleafing their childilh phanfies, or ftriking their fenfes 
 vith admiration and ailonifliment, by making prodigious and amazing 
 ihews and reprefentations before their eyes ; but moft of them were ex- 
 preffions of the greateft kindnefs and charity to mankind. For inftance, 
 his healing the fick of all manner of difcafes, his making the lame to 
 ■walk, and the blind to fee, and the deaf to hear, his cleanfing the lepers, 
 feeding the hungry, raifing the dead, and cjedting of evil fpirits out of 
 tliofe that were miferably poirefled with them, &c. In Acts x. 38. the 
 •Apoltle exprefl'eth our Saviour's working of miracles, by this phrafe 
 \doin(r good^ who (faith he) ivent up and doiun doing good, and healing all 
 that ivere opprejpd of the devil. And in his miracles did he give inftances 
 «f great kindnefs and good will even unto thofe v.-hich did lead de- 
 fei've it : for he made ufe of his divine ponuer for the healing and relief 
 of the dfingenuous and unthajihful, ill naturrd and luicked, as well as of the 
 better difpofcd and mere ivorfhy perfons : therein imitating his heavenly 
 •Farther (as he required us to do) nvho maketh his fun to rife on the evil and 
 on the good, andfcndeth rain on the jufl and on the unjtfl, Matth. v. 45. 
 And the lad miracle we (I think) read of before his crucifixion, was the 
 cure on one of thofe his enemies that came with clubs and flaves to ap* 
 prchend him. 
 
 And 
 
Chapj VI. Tlje Deftgn tf Chrlflamtp 337 
 
 And the few miracles befides thofe that con '-.led in doing UndveJJes 
 to men (for thofe we have on record are alraoft all fuch) were fuch as 
 by which he gave us an example of other virtues; as particularly of 
 piety ^ trujl in Go^l, and xenl for htm. Of his piety and tniji in God, his 
 fafting forty days and forty nights was a great evidence : it was fo of 
 his trujl'm him, and conflant adheiing to him, as by thus doing he 
 put himfelf by his Father's appointment upon niofl: violent and Iliong 
 temptations; in conflifting wherewith (as hath been fliewn) he came 
 off a mofl noble conqueror. Of his zeal for God was his whipping 
 the buyers and fellers out of the temple a great inlfance; as it was alfo 
 of his moft gracious refpe(fl to the contemned Gentiles, whofe court 
 they were whipp'd out of; they m<\k\ag their houfe of prayer a den of 
 thieves, as our Saviour told them. And this may defervediy be num- 
 bered among his miracles, becauCe it is unconceivable how a man un- 
 armed, in no authority, and of mean elleem in regard of his parentage, 
 poverty, and low circumftances, ftiould Ibike fuch a fear into thofe 
 people, as to force them without the leaft offer of refiftance to flee 
 before him, if the caufe thereof were not extraordinary and more thaa 
 natural. 
 
 And even that miracle which might feem the mofl inconfiderable, 
 namely his caufing his difciple P<?/^r to catch a fifli with a fmall piece 
 of money in its mouth, was alfo inftrudfive of a duty ; it beino- an in- 
 ftance of his loyalty to the fupreme magifhate ; for the money was ex- 
 pended in paying tribute, and taken out of the fea in that ftrange man- 
 TiCr for no other purpofe. 
 
 In fhort, i know no one miracle that our Saviour wrought, but over 
 and above its being a feal for the confirmation of his divine niiflion it 
 teacheth fome one or other good IcfTon, and is proper for the bettering 
 of the fouls of thofe that ferioufly confider it. 
 
 And that great miracle, which after his afcenfion (according to his 
 promife) he fhewed in fending the Holy Ghofi, did promote the bufi- 
 nefs of making men holy, in a far higher w.iy than that of example: for 
 the grand and {landing office of the fpirit in the world, is the exciting 
 in us holy defires, and the alTifling of us in the performance of holy aFiions .• 
 it is the making the Gofpel, and all means, eifeulual to the renovation 
 and reformation of our hearts and lives. 
 
 If it be objefled, that we read of two miracles, namely, his curfing 
 the fig-tree, and fending the devils into the herd of fwine, which are 
 fo far from containing aay lefTons of morality, or tending to the Jeaft 
 good, that they feem to be on the contrary only of an evil and mif- 
 chievous confequence: 
 
 I anfwer. That as for our Saviour's curfing the fig-tree that bare 
 leaves^ and had no/ruit on it, it was a moft fignificant document unto 
 men, that their profelTion, which is anfwerable to bearing leaves, mufl 
 bejoyned with a fuitable pradlice, and have/rz<;.'V accompanying or 'twiI^• 
 be nothing worth : and friiitlefs perlbns were taught by that emblem 
 what they muff look for, if they continued fo. But the moll pregnant 
 meaning of it is (as the learned doftor Hammond hath fhewn) that the 
 Jews which were juft like that leafie-tree without fruit at that time oa 
 it, a mere profefling people, were to expe<5l fpeedy deilrudlion from 
 
 Vol. VI. Y , Um, 
 
333 71)6 Defign of Chrifiamty. Sexit. T, 
 
 him, on fuppofition tha'c they perfifted in their unfrnitfulnefs. It is 
 not once to be imagined that this which our Saviour did to the fig-trce 
 was any other than emblematical', for no one that deferveih the name of 
 a man, would be guilty of fuch a piece of foolifli revenge, as to wreak 
 his anger on a fenfelefs tree, or on any thing that's uncapable of being 
 faulty. And befides, it is mentioned in the ftory as related by St. 
 Maric^ chap. xi. 13. that the time of figs zuns not yet, or, it was not then 
 a feafon for figsj that is, it was not a good fig-year; which is given 
 as the caufe of the tree's being at that time without fruit : and 'tis very 
 probable, that, thtit claufe was purpofely added, that it might be the 
 more eafily obferved that our Saviour's curfc was not defigned to be 
 determinated in the tree, but that it was pronounced againft it only as 
 it was an apt refemblance of a profeiTor that is barren of good works. 
 So that this miracle was defigned no lefs than the foremen tioned, to be 
 injlni^ive to the fpeflators of it, and to all that (hould afterwards hear 
 or read the ftory concerning it. 
 
 And as for that other, viz. his fending the devils, which he had 
 ejected out of a poor man, into a herd of fwine, and by that meani 
 caufing them to run violently down a fleep hill into the fea, and to pe- 
 rilh there: we read, FirA, That our Saviour did not command them, 
 but only [n] filtered them (as 'tis exprefTed both by St. Mark and St. 
 Luke) at their own rcqueft to take poiTeiTion of thofe beaffs. Nor doth 
 the laying unto them, (0) Co, (which is in St. Matthew's relation of 
 the ftory,) fpeak any more than a bare permiOlon ; feeing their befeech- 
 ing hin;i to fuff'er them to go is there exprefTed as the occafion of his 
 fo fpeaking. So that the mifchief that vsras done, the devilt only were 
 the authors or the proper caufes of. Nor, fecondly, could our Saviour 
 permit this, either to make fport, or X.o plenfc him with the deJiruElion of 
 the poor creatures \ for both thefe were infinitely below him, and per- 
 fectly contrary to xht ferioufnefs oi his firit, and goodnefs of his nature j, 
 but there were very weighty and great rcafons why he ihould thus do. 
 
 As, Firfr, To expofe the hateful nature of the devils, and to give 
 men to underftand and take notice, how extremely they delight in do- 
 jng michief ; which it doth greatly concern the welfare of our fouls, 
 both not to be ignorant of, and well to confider. By this experiment 
 it appeared, that thofe unclean fpirits are (o malicioully difpofed, and 
 fo bent upon mifchievoufnefs, as that rather than want objecfs to vent 
 their fpite on, they will be glad to do it upon brute beads. But efpe- 
 cially the devils mofl inveterate and deadly hatred to mankind was here- 
 by fliewed ; in that when they were no longer permitted to do them a 
 greater, they were glad of an opportunity to make them the obje<n:s of 
 a lefs mifchief: and to procure to them what hurt they were able in 
 their goods, when they ceafed to be in a capacity of tormenting them in 
 * ?heir frvnds and kdies. 
 
 Secondly, By this means there was a difcovcry made, what a multi- 
 tude there were of tliem that pofrefTcd that ofie, or at nxMl: (according to St. 
 iSlaitheui) two pcrfons j in'bmuch as that thole which were caft out of 
 them, were enough to acluate the bodies of a herd of fvi^ine, confifting 
 of no fewer than abont tsvo theufand, as St. Mark faith ; and none 
 
 could 
 (w) Mark V. ij. Luke viii. 33. (#). Matt. Tiii, 31, 32,, 
 
Chap. Vir. TheDeJig-aofChriJlianky. 339 
 
 could tell (but he that cafl them out of the men, and fuffered them to 
 enter the fwine) how very many each of thefe might be polielTed with. 
 This was of great importance to be known, in order to the under- 
 ftanding of the greatnefs of the miracle that was wrought in behalf of 
 the miferable wretches; and to their being made feniible how mighty 
 a deliverance Chrifl had given them. For though the devils declared 
 that their name was legion, to fignify that they were a huge multitude ; 
 yet what they faid was too incredible to be received upon the bare word 
 of thofe who had been lyars from the beginning; bur this permilhon 
 of our Saviour gave a plain demonftration that in this faying of theirs 
 they were not lyars. 
 
 Thirdly, Thefe perfons were by this means mofl: effe(flually taught 
 how infinitely they were obliged ro the divine providence, in not iuf- 
 fering this vaft number of fiends, all the time they had pofTeflibn of 
 them, to deftroy them ; when as they no fooner entered into the herd 
 of fwine, but immediately they difpatch'd them all. 
 
 Fourthly, This permiffion was alfo a juft punifhment X.o ihe Cadarens 
 to whom thofe beafls belonged ; who (as afterward it appeared) were 
 a generation of muck-worms, who preferred their fwine before their 
 fouls ; and fo likewife it was a moft proper and effeclual means for the 
 converfion of them. Several other rcafons of this aftion might be in- 
 ftanced in, but thefe, nay any one of them, may well fuffice. So that 
 it is apparent that this miracle was fo far from being a mifchievous one, 
 or of no ufe, that there was fcarcely any one wrought by our Saviourj 
 more pregnant with profitable inftrudtions. 
 
 CHAP. vri. 
 
 What to make Men holy was the Defign ofChnfl's Deaths proved by fever ai 
 Text'' of Scripture : and how it is effi^Slual thereunto^ difccvered in fix 
 Particulars. 
 
 FOURTHLY, the making of us holy, as it was the bufinefs of our 
 Saviour's whole life, fo was it alfo the great end and deHgn of his 
 death. And this we are afTuredf of by abundance of exprefs fcriptures; 
 fome few of which we will here produce, Rom. vi. 6. Knowing this, thai 
 cur old man is crucified ivith him, that the body of fin might be deftrcyed, 
 that henceforth we Jbould not fcrve fin. 
 
 2 Corinthians v. 15. He died for all, that they which live fhcuhl wt 
 
 henceforth live unto thcmfelves, but unto him that died for them, and rofe 
 again. 
 
 Galatians i. 4. Who gave himfelf for our fms, that he might deliver m 
 from this prefent evil warld, {viz. from its corrupt pradices) according to 
 the will of God and our Father. 
 
 Ephefians v. 25, 26, 27. Hufhands love your wives, as Chrifl loved the 
 ^hurcht <ind gave himfelf for it, that he might fanSife and cleanfe it W'th 
 
 Y 2 tf^i 
 
340 *^ke DefigH of ChriJllanHy. Sect. I, 
 
 the wnjhing of tvater by the vjord, that he inigkt prefent it unto himfelf a 
 glorious churchy not having fpot or wrinkle, or uiiy Juch thing ; but that it 
 'hould he holy and without biemijl). 
 
 Coloffians i. 21, 22. Jnd you that were fometimes alienated, and enemies 
 in your minds by wicked works, hath he now rcccticiled in the body of his fejh 
 through death, to pr /cut you holy and utiblarnable and unreprovable in hit 
 fight. 
 
 rituj ii. 14. ll'ho gave himfelf for us, that he might redeem us from all 
 iniquity^ and purifie to himfelf a peculiar people, zealous of good works. 
 
 I Pet. i. 18, For as much as ye know that ye were not redeemed with cor- 
 ruptible things, as filvcr and gold, from your vain converfation received by 
 tradition from your fathers ; but with the precious blood of Chrifl, as a lamb 
 without hLnii o, and ivith'Ait J pot. 
 
 I Pet. iii. lb'. For Chrifi alfo hath once fuffered for fins, the juji for tht 
 vnjufi^ that be might bring us to Go I, isc. That is, faith Calvin upon 
 the place, that we might be (o conrecrated to God as to live and die 
 to him. 
 
 I Pet. ii. 24. iVho his own felf bare our fins in his own body on the tree, 
 that we being dead to fins, fJjould live to righteoufncf, by whcfe flripes ye 
 •were healed. 
 
 Now the death of Chrifl: is greatly effl'(R;a:il to this end of making us 
 holy, thefe feveral ways. 
 
 Fiift, As it gave teftimony to the truth of his doctrine; which (a$ 
 hath been fhewn) hath no other defign. Chrift took his death upon 
 it that that was true ; was willing to cxpofe himfelf in the defence 
 thereof to a moft ignominious and painful death. 
 
 Secondly, As the flieJding of his blood was a federal right confirm- 
 infT the new covenant, wherein is promifed in and through him the 
 pardon of our fins, and eternal happinefs, on condition of our fincerc 
 repentance, faith, and new obedience : fo the blood of Chriff is called 
 the blo'id of the covenant, Heb. x. 29. 
 
 And the blood of the everlnfiiag covenant, Hcb. xiii. 20. 
 
 Thirdly, As it is exemplary of the higheft vivruc, 1 Pet. ii. 21. Chriji 
 alfo fuffered for us, leaving us an example, that vje fhould fodow his Jleps , 
 %uho did 710 fn, neither was guile found in his rn-'Uth : who when he was re- 
 viled, reviled not again ; when he fuffered, he threatened not, but committed 
 himself to him that judgeth rightccufly. The greatelf humility ^\-\dL flf- 
 denial, the greateft meehncfs, patience z}m\ fubnifjlcn to tie divine will, the 
 molt wonderful charitv, and forgivenefs of enemies, isc. are exemplified 
 in our Saviour's death; and fo it muft needs be very highly cffedfuai 
 towards the promoting of thefe moft excellent graces, and the like, ia 
 us, and the expelling and utter extirpating the contrary vices. 
 
 One would think it impoflible that he Ihould be of an haughty fpirit 
 and a proud mind, that ferioudy confiders how the only-begotten Soa 
 of God humbled himfelf to the death, even the (liameful and ignomi- 
 nious death of the crofs : that he (hould covet great things in the 
 world, that frequently afre<fts his mind with the thoughts of his Sa.- 
 yiour's emptying himfelf and becoming poor, that vjc through his po- 
 verty might be made rich, and preferring the death of the vilejl of 
 ■wretches before the life ot the greateit and moil hQuaurabU perfou- 
 
 S ages. 
 
CHAP. VI r. The De/ign of Chri/Ha7iitj. 341 
 
 ages. How can he be vain nnd frothy, th.it confiders his Saviour's 
 horrid agony, what a man of forrows he was, and how acquainted with 
 griefs ? How can he ftorm at the receiving of injuries, and fwell with in- 
 dignation againft thofe tliat offer him incivilities, and rudely behave 
 themfelves towards him, that fixeih his thoughts upon his Saviour's 
 meek putting up the vilefl: and moft contemptuous ufnges, and confider- 
 eth how gentle, fedate and lamb-like h^ was v/hen barbarous villains 
 mocked, buffeted and fpit upon him, crowned him with thorns, put 
 a robe in a jeer upon his back, and a reed for a fcepter into his hand, 
 and at laft acfled the parts of the moft inhumane butchers towards him > 
 One would think it no uneafic matter to perfwade our felves to forgive 
 very he.irtily the fpitefuilefl: and moft malicious enemies, whilft we take 
 notice that Chi iff fhed even his precious blood for thofe that carried in 
 their breafts the greateft malignity againft him, and bare him the molt 
 (deadly hatred ; that he fufFcred death for thofe wirlch in the cruelleft 
 manner they were able took away his life. What temptaticm can be for- 
 cible enough to prevail upon us finners, to murmur and repine at the 
 hand of God in the afflictions he lays upon us, while we obferve how 
 much greater fufferings than our?, were v.'irh ^vo^ovindciX fubmijjioji to, 
 and alfo the heartieft approbation of the divine wiU, endured by the noc 
 only perfeflly innocent, but alfo the infinitely well dsfervirjg ]e(us ? 
 
 Fourthly, As the death of Chrift was likewife a facrifice for Jin, it 
 was in an eminent manner effectual to this great purpofe. In the death 
 of Chrift conQdered as an expiatory and propitiatory facrifice, is the of- 
 fence that God Almighty hath taken againft fin, and the hatred he 
 bears to it, as well as his love to u? finners, abund?.ntlv declared ; in 
 that he would not forgive it to us v^ithout the intervention of no meaner 
 an offering than the blood of his only-begotteu Son. Obferve what 
 the Apoftle St. Paul faith to this purpofe, Kotn iii. 25, 26. Whom God 
 hath fet forth to be a propitiaiion through faith in his -blo^d, to declare bis 
 right eoufnefs for the retiiijjion of fins th it are pnft^ through the forbearance of 
 Cod; to declare I fay at this time his righteoulnef, that he might he jujiy 
 Old the juflifier of hi?n zvhich believeth in Jefus. The plain fenfe of 
 which words (as I conceive) is this : That God might at one and the 
 fame time demonftrate how Ao/)' he is, and how much he haieth fm on 
 the one hand, and how infinitely gracious he is in his willingnefs to 
 forgive finners on the other, was Chrift fet forth by him to be a propi- 
 tiation through faith in his blood. There are many (and they no ad- 
 verfvies to the docfrine of our Saviour's fatisfaffion) that do not 
 queftion but that God could have pardoned fin without any other fatif- 
 fadfion than the repentance of the flnner, (and in the number of them 
 were Caivin, P. Martyr, liiufcxdus, and Zanchy, as might be fully fiiewa 
 out of their feveral works,) but he chofe to have his Son die for it, be- 
 fore he would admit any tern:is of reconciliation, that fo he might per- 
 form the higheft aff of grace, in fuch a way, as at the fame time to 
 fliew alfo the greatelf difpleafure againft fin. And therefore would he 
 thus do, that fo he might the more efFe<ffually prevent wicked men's 
 encouraging themfelves by the confideration of his great mercy, to per- 
 Cft in their wickednefs. Therefore was Chrift fet forth to be a propl^ 
 
 Y 3 tiatory 
 
342 The Defign of Chriftianiiy. Sect. I, 
 
 tiatory facrificc for fin, I will not fay that his Father (who is perfeifHy 
 /ui juris) might be put by this means into a capacity of forgiving it, 
 but that it might be a cogent motive, and a moil prevailing argument 
 to fmntrs to forfake their iins. 
 
 There is an excellent place to this purpofe, R:m- xvili. 3. For tchnt 
 the laiu could not do, in that it ivas xvcak through the jlcfn : Codfeiidiiig his 
 ciun Son in the ikencfs of fwfid fejh, and for Jin (or by the means of fin) 
 condemned fin in the ficfh\ thati?, what the precepts of the Mofaical ViMf 
 could not do, in that they were weak by reafon of the impetuofity of 
 men's flellily inclinations, that the Sen of God (coming in the humane 
 nature, and in all refpefts becoming like to us, fin only excepted) did ; 
 and by being a facrifice for fin (fo the word [y;«] fignifieth in diverfe 
 places, as Leviticus iv. 29. chap. v. 6. 2 Cor. v. 21. an J, as I fuppofe, 
 alfo G^«. iv. 7.) condemned fin in his flefli; he by this means fliew- 
 ing how hateful it is to God, took a mofl powerful courfe to kill and 
 deflroy it. And moreover, the mod dearly beloved Son of God un- 
 der'Toing fuch extreme fuffcrings for our fins, it is evidently thereby 
 demdfiftrated what difmal vengeance thofe have reafon to expert that 
 /hall continue impenitent, and refufc to be reclaimed from them : for 
 faith he, Lul:e ^%vl ^i. if they do thefe things in a green tree, what Jh all 
 he done in the dry ? If God fpared not his own moft innocent, holy and 
 only Son, than whom nothing was, or could be, more dear to him, 
 but abandoned him to fo fliameful and painful a dcach for our fins, 
 how great and fcvere fuiferings may we conclude he will inflidl upoa 
 thofe wretches, that dare ftill to live in tt-zV/z/Zdifobedience. 
 
 And from the death of Chrifl confidered as a facrifice we farther 
 learn, what an efleem God hath for his holy laws, that he would not 
 abate their rigour, nor remit the puniOiment due to the tranfgrellors of 
 them, with.out a confideration of no meaner value than the mofl pre- 
 cious blood of his own Son. 
 
 And laftly, In that Chrifl: hath laid down his life at the appointment 
 of God the Father for the purpofe of making an atonement for fin, 
 this gives all men unfpeakably greater affurance of the pardon of true 
 penitents than the bare confideration of the divine goodnefs could ever 
 have done : audio by this means have we the greatefl encouragement 
 our hearts can wifh for, to become new men, and return to obedience 5 
 .nnd have all ground of jealoufie removed, that we have been guilty of 
 fuch heinous and fo often repeated impieties, as that it may not become 
 the holinefs and juQice of God to remit them to us, though they fliould 
 be never fo finc^iely forfakcn by us. 
 
 In the death of our Saviour thus confidered, are contained (as we 
 luve feen) the ftrongeft and moft irrefiAible arguments to a holy life; 
 and I. farther add, fuch as are no lefs ;ipt to work upon the principle of 
 ingenuity that is implanted in our natures, than that oi f elf love. For 
 w'ho tl at- hath thff leaft fpark of it, will not be powerfully inclined to 
 ' l'.;ue ail fin, when he confidereth, that it was the caufe of fuch direful 
 iufferings to fo incomparable a peribn, and infinitely obliging a friend 
 as Chrifl is ? Who but a creature utterly dellitute of that principle, 
 aiid therefore worfe than a brute beaH, un find in his heart to t;ikc 
 
 plc^fur^ 
 
Chap. VI r. *fhe Defign of Chrijfiamty. 343 
 
 pleafurc in xh^ /pear that let out the Uart-hlood of his moft blefTed i>a- 
 viour ; and to carry himfelf towards that as a loving friend, which was 
 (and flill is) the Lord of glory's worfl: enemy ? 
 
 Again, Hath Jefns Chrilt indiired and done fo much for our fakes, 
 and we are able to give our ftlves leave to render all his fufTerings and 
 performances unfuccefsful by continuing in dijobcdtcncc? CJan we be 
 willing that he fiaould do and fulFer fo many things ii> vain, and much 
 more do our parts to make him'<lo fo ? Is this poflibk I 
 
 Nay, hath he been crucified for us by the wicked Jews^ and don't 
 we think that enough ? But muft we ourfclves be crucifying him afrefh 
 by our fins, and putting him again to an open Ihame by preferring our 
 bafe luds before him, as the Jews did Barabbas. 
 
 Hath he exprelTed fuch artonidiing love to us in dying for us, and won'c 
 we accept of it ? Which we certainly refufe to do while we live in fin. 
 Hnth he purchafed eternal filvation for us, and fuch great and glorious 
 things as eye hath not feen, nor ear heard, and which have not cntred 
 into the heart of man, to be conceived by him ; and can we perfwadc 
 our felves to be fo ungratrful to /;/;;2, as well as fo vjanting to our fcheSy 
 as to refufe to receive thele at his hands on thofe mod reafonable terms 
 on which he offers them ? 
 
 Hath he bought us with fuch a price ; and can we refufe to be his 
 fervants, and rather chufe to be the flaves of Satan, the Devil's drudges ? 
 
 Where can we find fo many ftrongly inciting motives to hate and 
 abandon all fm, as are contnined, and very obvious in the death and 
 fufferings of our Saviour for it ? 
 
 Fifthly, The death of our Saviour is in a fpeclal manner efTeiflual to 
 the making of us in all refpects virtuous and holy, as he hath thereby 
 procured for us that grace and afliftance that is neceffary to enable us 
 fo to be. In regard of his humbling himfelf as he did, and becoming 
 obedient to the death of the crofs, hath God- highly exalted him^ and given hi.-^i 
 a name that is above every name ; that at the name of Jefiis cvtry knee foould 
 beu\ of things in heaven, and things inearth, and things under the earth : 
 and that every tongue jhauld confefs that Jefus Chriji is Lord^ to the glory of 
 Cod the Father, Phil. ii. 9, 10, 1 1. Now by virtue of the authority he 
 is by this means inverted and dignified with, and particularly as he is 
 king of his church, hith he fent the Holy Ghoft to fanftifie us, to 
 excite us to all holy adlions, and to alTiil us in the performance of 
 them. 
 
 Sixthly, The death of Chrift doth alfo apparently promote this great 
 defign, as by his patient fubmitting to it he vindicated God's right of 
 fovereigmy over all his creatures, and the power he hath to require 
 what he plealeth, and to difpole of them as feems good to him. Whereas 
 \\\& firjl Adam by contumacy, pride and rebellion, did put an high af- 
 front upon the authority of his Maker, and his wretched pofierity fol- 
 lowed his example, and have by that means done v.'hat lay in them to 
 render his right to their obedience queftionable ; this blefled fecond 
 Jdawy by acTting direflly contrary, vi%. by o'edience, hmniUty,jind jub- 
 ji-cting himfelf to the divine pleafure in the feverelt exprefliOns and fig- 
 nifications of it, hath done publickly and before the world, an infinite 
 honour to his Father : and his abfolute right of dominion over his 
 
 y 4 whole- 
 
344 lie Defign of Chriflianity. Sect. 1: 
 
 M'hole creation, and the power he' hath to prefcribe to it what laws he 
 judges fitting (which was before fo edipled by wicked finncrs) hath he 
 by this means in t!ic moft fignal manner manifcfted and made appa^- 
 rent. And of what force this is to promote our holipefs and unlv^rfal 
 obedience, the dulieft: capacity may apprehend. 
 
 From wliat hath been faid, it appears to be a moft plain, and un- 
 qutflionable cafe, that our Saviour in his death, confidered according 
 to each of the notions we have of it in fcripture, had an eye to the great 
 work of making men holy ; and that this was the main defign which he 
 therein drove at. 
 
 And I now add, that whereas it is frequently affirmed in the holy 
 fcriptnres, that the end of Chrirt's death was alio the forgivcnefs of our 
 fins, and the reconciling of us to his Father, we are not fo to underfland 
 thofe places, as if thefe bleffings were abfoluttly thereby procured for 
 us, or any otherwife than upon condition of our effc3ual believing, and 
 yielding obedience to his Gofpel. Nor is there any one thing fcarcely 
 we are {o frequently minded of. as we are of this. Chrift died to put 
 us into a capacity of pardon; the acftual removing of our guilt is not 
 the nccefFary and immediate refult of his death, but fufpended till fuch 
 time as the aforementioned conditions, by the help of his grace, are 
 performed by us. 
 
 But moreover, it is in order to our being encouraged to fincere en^ 
 cleavours to forfake all fin, and to be univerfally obedient for the time 
 to come, that our Saviour flied his blood for the pardon of it : this 
 was intended in his death, as it is fubfcivient to that purpofe ; the 
 afTurance of having all our fins forgiven upon our fincere reformation, 
 being a necefTary motive thereunto. Therefore hath he delivered us 
 i"rom a neceffity of dying, that we might live to God ; and therefore, 
 doth God offer to be in his fon Jefus reconciled to us, that we may 
 thereby be prevailed wiiii to be leconclltd to him. Therefore was the 
 death of Chrirt defigned to procure our jufiification from all fins paft, 
 that we might be by this means provoked to become new creatures for 
 the time to come. Obferve to this purpofe what the divine author to 
 the Hebrevjs faith, chap. ix. 13, 14. Jf the blood of bulls and goats, and 
 the afjjes of an heifer jprinkllng the unclean, fan5lf^cth to the purifying of the 
 fefJj : how much m^re Jloall the blcod of Chriji, who through the eternal Jpirit 
 offered himfelf without fpot to God. Purge your corfciences from dead works 
 (for what end ? It follows) to ferve (or in order to your ferving) th^ 
 living God. 
 
 And thus much may fuffice to be fpokcn concerning the dcfign of 
 our Saviour's death. 
 
 CHAP. 
 
Chap. VIII. The Defign of Chiijilanity, 345 
 
 CHAP. VIII 
 
 *rhat it is only the prow^iing of the Defign of making Men holyy that is aimed 
 at by the Jpo/ilcs, infifling on the Doilrines of ChrijVs Refui region, Af' 
 cenfior:^ and coming again to Judgment. 
 
 I MIGHT in the next place proceed to fliew, that the refurreBion 
 of our Saviour did carry on the f.uaie dclign his precepts, promfes 
 and threntnings, /r/i? and death aimed at ; but who knows not that thefe 
 would all have fignified nothing to the promoting of this or any other 
 end, if he had always continued in the grave, and not rifen again as 
 he foretold he would. If Chrili be not rifen, faith the Apoflie, I Cor. 
 XV. l^. then is our preaching vain, and your fuiih is afo vain. So that 
 vvhatfoever our Saviour intended in thofe particulars, the perfe(fting 
 and final accomplifhment thereof mull needs be eminently deligned in 
 his refurre^ion. The Apoftle Peter tells his countrymen the Jews, 
 J^&s iii. 21. that, To ihcm firji God having raifed up his fon JefuSy 
 fent him to blefs them in turning every cm of them from his iniquities. 
 But farthermore we find the docftrine of Chri/Vs refurreciion very much 
 infilied on, by St. Paul efpecially, as a principle of the fpintual and 
 divine life in us ; and propcfed as that which we ought to have not 
 only a fpeciilative and notional, but alfo a pra6lical and experimental ac- 
 quaintance with. And he ottcn teileth us, that it is our duty to find 
 I'hat in our fouls which bears an analogy thereunto. He faith, Phil, 
 iii. 10. That it was his ambition to know, or feel within himfelf, the 
 power of his refurreciion, as well as the fdlowfhip of his Juffermgs ; to 
 have experience of his being no longer a dead but a living Jcfus by his 
 enlivening him, and quickening his foul with a new life. And again 
 he faith, Rom. vi. 4. that, Therefore we are buried iviih him by baptfrn 
 unto death, that hke as Chriji was raifed up from the dead by the glory 
 of the Father, even fo we afo fkou'd walk in newnefs of life ; that is, 
 Chriftians being plunged into the water in baptidu, fignifieth their 
 obliging themfelves in a Ipiritual fenfe to die and be buried with Jefus 
 Chrifl: (which death and burial confifl: in an utter renouncing and for- 
 faking of all their fins) that fo anfwerahly to this refurreciion, they may 
 live a holy and a godly life. And it followc'h, verfe 5. For if we have 
 been planted together in the likenefs of his death, wefhall be alfo in the like- 
 nefs of hii refurreciion ; that is, If we are ingrafted into Chrifl by mor- 
 tification of fin, and fo imitate his death, we will no Icfs have a re- 
 femblance of his refurrection, by living to God, or performing all affs 
 of piety and chriftianiiy. And then from vcrfe 8. to 11. he thus pro- 
 ceeds : Now if we be dead with Chriji, we belitve that we fijall (or we will) 
 alfo live iviih him : knowing that Chrifl, being raifed from the dead, dieth 
 vo more, death hath no more dorninion over him. For in that he died, he 
 died unto fm once (or for fin once for all), but in that he livcth, he liveth 
 unto God ; that is, in heaven with God. Likewife reckon ye your [elves 
 to be dead indeed untofm, but aUve unto Cod through Jefus Chriji our Lord; 
 that is, after the example of his death and refurreciion, account ye 
 
 your 
 
34^ 'TTx? ^''jig^' of Chrijlianity. Sect. I. 
 
 yonr felvcs obliged to die to fin, and to live to the praife and glory or 
 God. 
 
 And the fame ufe that the Apoftle here tnakes of the refurrc5}ion oF 
 our Saviour, he doth alfo ciP where of his afcenfion and fefTion at the 
 right hand of (toJ, C'^kjJ. iii. i, ^. If ye then be rijen ivith Chrljl, feek 
 ihofe things -which are ab.ve, -nhere Chriji fiteth at the right hand of God y 
 fet your cffeSliom on things above, not on things on the earth : for yon are 
 dead, that is in profcllion, having engaged yourfeives to renounce your 
 paft wicked life, and your life is hid ivith Chriji in God, 'be. that is, and 
 the life you have by embracing the Chriftian religion obliged your felves 
 to lead, is in heaven, where Chrift is. So that this flieweth the in- 
 formations the Goipel gives lis of thefe things to be intended for prac- 
 tical purpofes, and incitements to holinefs. And Chrifl's refuneclion, 
 with his fol' )wing advancement, we are frequently minded of, to teach 
 i>s this moft excellent lelfon, that obedience, patience and humility, are 
 the way to glory ; and therefore to encourage lis to be followers of him, 
 to tread in his hoi}' Aeps, and make him our pattern. This we have 
 in the fore-cited place, t^hil ii. 5, 6, 7, &c. and Heb. xii. i, 2. we are 
 exhorted to lay afule every weight, and the fin which d:th Jo eafily bcfei usy 
 and to run with patinice the race that is Jet before us : looking unto Jefus the 
 author and pnifher of our faith', wh-} for the joy that ivas fet before him, 
 endured the crojs, defpfing the fhamc, and is Jet doiun at the right hand of 
 the throne of God. And verfe 3. To confider him that endured fuch contra- 
 diction of finners againji Inmfef (that is, efpecially how he is now re- 
 warded for it) lejl we be iveary and faint in our minds. 
 
 And that the meaning of our being fo often minded of our Saviour's 
 coving again to judgment, is to flir us up to all holinefs of converfation, 
 who can be fo ignorant as not to know ? for we are fufficiently told 
 that we muil: be ju.iged according to our works^ efpecially juch ivorksy 
 as the hypocrites of this age do mod: defpifc, and leave to be chiefly 
 performed by their contemned moralifts; as appears from Matt. xxv. 
 34. to the end of the chapter. And, laflly, that is very certain, which 
 is intimated in the 123 page of the Free Dijcourfe, namely, " That all 
 *' the dodlrines of the Gofpel, as merely fpeculative as fome at the firft 
 " fight may feem to be, have a tendency to the promoting of real righ- 
 " teoufnefs and holiricfs, and are revealed for that purpofe." Bat as I 
 did not there, fo neither will 1 here proceed to fliew it, in all the feveral 
 inltances, or in any more than 1 have now done : and that for the rea- 
 son that is ihere given. But befides, I conceive that what hath been 
 difcouifed in this fe£\Ion, is abundantly fufficient to demonflrate what 
 we have undertaken, viz. That to make men truly virtuous and holy ^ is tl>c 
 ^ifigtii the main and ultimate dcfign of Chrifiianity , 
 
 SECT. 
 
Chap. IS. 7'he Defign of Ghrijllanity. 34.7 
 
 SECT ir. 
 
 Vjion zvhat Accounts the Bufinefs of making Men holy came to be preferred by 
 our Saviour before any other thing, and to be principally dijigncd. 
 
 CHAP. IX. 
 
 *TvJO Accounts of thh : The Firjl, That this is to do the greatcji good to Men, 
 And that the bleffing of 7naking Men holy, is of all other the greatefl, 
 proved by feveral Arguments, viz. Firjt, That it containeth in it a Deli- 
 verancefrom the lUQrfi of Evils -^ and Sin fJjeiued fo to be. 
 
 PROCEED In the next place to flievv how it comes to pafs, that 
 of all other good things, the making mankind truly virtuous and 
 holy, is the grand and fpecial dcfign of Chrifianity. There are thcfe 
 two accounts to be given of it. 
 
 Firfl, This is to do the grcaiefl good to men. 
 
 Secondly, This is to do the befi fervice to God. 
 
 Fiift, The making of us really righteous and holy, is the greatefl 
 good that can poffibiy be done to us. There is no bleiTing comparable 
 to that of purifying our natures from corrupt affecfions, and induing 
 them with virtuous and divine qualities. The wifer fort of the Hea- 
 thens themfelves were abundantly fiitisfied of the truth of this : and 
 therefore the only defign they profefled to drive at in their philofophy, 
 was the purgation, and perfeSling of tie humane life '^. Hierocles makes 
 this to be the very definition of it : and by the purgation of men's lives, 
 he tells us is to be underftood, the cleaniing of them from the dregs 
 and filth of unreafonable appetites ; and by their perfc£Iion, the reco-f 
 very of that excellency which reduccth ir^o; rb 0£iav hiJio.ua-iv, to the 
 Divine Ukenefs. Now the bleffing of making men holy^ is of all the 
 greateft. 
 
 Firft, Becaufe it contains in it a deliverance from the tvorjl cf evih, 
 Thofe are utterly ignorant of the nature oi fin, that imagine any evil 
 greater than it. or fo great. It was the doctrine of the Sioicks, that 
 there is nothing evil but what is turpe et vitlofum, vile and vicious. 
 And Tully himlclf, who profefTed not to be bound up to the Placita o^ 
 any one left of philofophers, but to be free- minded, and to give his 
 reafon its full fcope and liberty, takes upon him fometimes mofi fiiffiy, 
 and fecminqiy in very good earnell, to maintain it and difpute for it. 
 But as difficult as I find it to brook that doctrine as they feem to un- 
 deril-and ir, that more modcft fiying of his in the firfl book of his Tuj- 
 Culan ^leJHons hath, without doubt, not a little of truth in it, viz. That 
 
 there 
 
348 '^^^ Defrgn cf Chrtjli'amiy. Sect. ir» 
 
 th^re is ns e^U comf>arabIe to that of fin *. Hieroclcs, a fober phllofopher, 
 and very free from the high-flown humour, and ranting genius, of the 
 Stc^iiks, though he would allow that other things bcfides fin, may be 
 ;c;aAs«-a x^ JucrokaGcIa, very grievous^ and dijjicult to be home, yet he would 
 admit nothing befides this to be ovto,? xay.w, truly ez.il ; and he gives 
 this reafon for it, viz. Becaufe that certain circumltances may make 
 other things good, that have the repute of evils ; but none can make 
 this io. He faith that the word xsiXw,- [wel/'] can never be joyned with 
 any vice, but To may it with every thing befides : as it is proper to hy 
 concerning fuch or fuch a perfon, lo^-si x5;Xw«, •Eriv£"!at x^?.wf, he is well 
 difeafed, he is wcil poor, that is, he is bath thefe to good purpofe, be- 
 having himfelf in his ficknefs and poverty as he ought to do ; but, pro- 
 ceeds he, it can never be faid, doiKBT kx- Z:, xV.t-xara's'-^t Kx'hu;^ Szc he doth 
 injury ivell, or he is rightly and as becomes him, intemperate. 
 
 Now that wickednefs is the greatefl of evils, is apparent, in that it 
 injures men's better part, lh<i\\' fouls, whereas it lieth in the power of 
 Eo other, as the now m.eiitioned philofoj.her alfo obfcrvcih, lo to do. 
 t Do I fay, it injures them ? that's too gen' le a word, it marrs dnd fpoih 
 them ; iis again that perfon doth in another place fpeak. X Other evils 
 may ruinc our bodies, our fortunes, &c. and may, I confcfs, by that 
 means difquiet and dijiurb our fouls ; but they can be depraved by nought 
 \iMX fn ; this alone can deprive them of the image of God wherein con- 
 fiils their excellency. And when I fay that hn undoes our fouls, and 
 fin onlJ^ I fay that this, and this alone, undoes our fives. || For, as 
 faith the fame brave man, Thy fid is thy felf ; thy body thine ; and all 
 cv.tivard things, thy body's. And the excellent Simplicius fpeaking of 
 death, hath this faying, that it is only ra a-^Jy.xr^ y,a.-A.h, ^a. vij.Zv, an evil 
 ti our bodies, not to u>. And this both the Stoicks and Platonifs do much 
 infift upon, and iKake great ufe of it. They flick not to tell us, that 
 it is improper to fay that a man confifls of two parrs, whereof the body 
 is one ; and that this is not ^ie^^ crviTtTmyiAhov^ axx' o^yavov, a conftiru- 
 ent fart of man, but only his inflruymnt : that it is but our prifon 
 wherein we are confined, our leather-bog, om fat chel, our cafe, owrfieathf 
 our houfe, our clcthing, and the like. And we find fuch a notion of the 
 body in the holy Scriptures, as well as in the Heathen writing. St. Paul 
 alfo calls it our clothing, our earthly hoife, our tabernacle, 1 Cor. v. 1,4. 
 St. Peter calleth his body, this tabernacle: I think it meet, faith hQ, fo 
 hng as r r,Tn in this tabernacle, <bc. 2 Pet. i. 13. Knowing thatjhortly I 
 viiifi put off this tahernaclcy verfe 14. So that other evils have that deno- 
 mination becaufe they arc fo to fuch things only {immediately I mean) 
 as belong to our felves ; buty7/z is an immediate evil, and the grcateft ima- 
 ginable to our very felves i in that in whomfoever it is entertained, it 
 chat^ges tiie man's nature, fpoils his conflitution, and makes him quite, 
 another thing : from a lovely, noble and excellent, it transforms hiia 
 into an ignoble, bafe and contemptible creature. We are not ignorant 
 what names the Scripture beftowcth upon wicked men, even thofe of 
 
 * Nt malum quidem ullum cum turphudinis mala comparandtan. 
 
 ■f Tat/Ta, &C. ao£ tt, -^vyri 0>.ccQe^ix tvly-dni. In Car. Pytliag. p. JOj, 
 
 J ^^opoi ^\ u^a\iu,Tii tiT^ciyjj.d}'^ >ia.K\,a,. p. 1^2. 
 
 {) 1v )•«§ i\ h ■^'V^r.^ 70 ^'i <TW\t,QI, (70y, IJi. it EXT©" t5 (TW/y-aTC,-. p. 1 53* 
 
Chap. IX. The Defign of Chrijiiamiy. 349 
 
 the uncleancjl and moft impure beafls. There is no fuch filthlncfs [h'-A 
 Cicero'^) as the FceStas iiirpijicati animi, that of an unclean foul: and 
 the philofophers ufed to exprefs vice by turpitvdo and ra a^Vp^^iv filthi- 
 ncfsy as being that which is infinitely dilbecoming, belov/ and unwor- 
 thy of human nature, f And the wife man in his book of ihe Prs- 
 verbs faith, iU^ii a vjicked tn.'<n is /oath/ome and cornel/; to ftjamc. There 
 is no fuch hideous monlkr in nature, as a reafonable creature living ia 
 contradi^fion to the dictates of his undcrftanding, trampling under-foot 
 the eternal laws of lighteoufnefs, :• d cppofinq himfelf to the knowa 
 will of the great Sovereign of the world, of *im in whom he liveth, 
 nioveth and hath his being, to whom alone he is obliged for all he is 
 or hath, and for the capacity he is in of having any thing for the fu- 
 ture which for the prefent he is deftitute of. A body in which the 
 head and feet have exchanged places, is not more deformed and mon- 
 ftrous than is a vicious foul ; for ber fiipervAir and governing part is ivih- 
 j^ffed to, and lorded over by her hijeriour, and that which was defigned 
 by nature to be kept in fubjcction and governed. Her 'f.wy^^v (as the 
 Pythagoreans phrafe it) or holder of the reins, and ruling faculty, is 
 become the r,-AoyJsi/.ivov, the reined in and ruled faculty. 
 
 I add moreover, that well may fin be faid to fpoil and mar roen's 
 fouls, for we read in the writings of the Apoflles that it I'itls them. 
 She th:.t liveth in pie a jure is dead, while foe livcth, i Tim. v. 6. Tou 
 hath he quickened who were dead in infpajj'es and fins ^ Eph. ii. 1. S. Jnde, 
 fpeaking of certain ungodly wretches, laith, that they are twice dead, 
 ver. 12. And the very fame notion had diverfe of the Heathens aJfo. 
 Pythagoras ufed to put a x.sy&-<a'ficy, or empty coffin in the place of that 
 fcholar that left his fchool, to betake himfelf to a vicious and debauched 
 life, as thereby fignifying, that he was dead, dead as to his riobler part. 
 And his followers tell us that the- fouls of men d'ted^ when they apofia- 
 tized from God, and caff off the divine life. And fuch a one, as in 
 ■whom fin reigneth, may be called a dead man, becaufe, according to 
 them, the definition of a man belongs not to him, nor doth he any 
 longer deferve the name of a reafonahle creature. The philofopher we 
 have fo often quoted, and (hall have occafion to do it ofcner, will have 
 wickcdnefs to be S^v^t^ Xoyix?; bj-ia;,-, //;.? death of the reafonahle nature : 
 \ And SiwpUcius doubts not to alierr, that a man that is drowned in fcn^ 
 fuality, hath no more of re af on in him, thafi a brute creature. 
 
 To return to 6Wand to a right mind, to be without God and without 
 iinderjlanding, were of one and the lame lignification with thofe excel- 
 lent men. And our Saviour tells us that the prodigal ca7ne to himfelf 
 when he refolved upon returning to his father's houfe : as if while he 
 perfifted in difobedience, he was as very a brute, as thofe whofe hufks 
 he fed on, and had utterly laji his imderjlanding. Though that hifi fay- 
 ing of Simpliciiis may feem fomewhat hyperbolical, yet this following 
 one of Hierocles hath not the leaff of a figiire in it, viz. That wicked 
 men do render the reafon that remainetii in them dy^ccr:o^-d ^.zv^oti^o^ 
 
 viore 
 * In lib. III. deOJiciis. 
 
 Hieroc. p. 78. 
 
 X Mr,oty (Aa,K/.oii X 7»;^oy jj wAcyoy l^uov vxcc^yjov. Comment. Epidf. p. 4, 
 
350 The Dcftgn of Chnjlianlty. Sect. IT. 
 
 Tnorc hofe and ivretchedly contemptible than the v'ilefl Jlave. They ufe it 
 altogether in matters of very bad, or (at beft) of mofl: mean concern; 
 and therefore as upon that account it were better, fb upon this it 
 would be even as 'veil, if they had none at all: for \\\c fagacity x\\-\x is 
 in beails is not lefs ferviceablc to them, than is the renfon of a wicked 
 mznxohim: nay, had he on\y xb.^x jagaci'y that is obfervable in many 
 unreafonable creatures, it might fland him in as much flead as his reafon 
 doth, and perhaps more. So that from what hath been dilcourfed, it 
 appeareth evidently that iviikednejs ^ the luorji^ incoinparably the ivor/l of 
 evils ; that it is fo in its own nature, as well as in its confequences : and 
 therefore to deliver us frorfi it, by purifying our lives and natures, is to 
 confer upon us the greatejl bleffing, and confequently is an undertaking, 
 of all others, the moll worthy of the Son of God. 
 
 CHAP. X. 
 
 ^e fecmd Argument, viz. That the B'ejftng of making Men holy is accom' 
 patiied with ail other that are mo/i defirahle, and which do bejl deferve io 
 be fo called : particidarly with the Pardon of Sin, and God's [pedal Love. 
 And that thofe things which fenfual Perjons are mofl defirous of are 
 eminently to be found in that bleffing, 
 
 SECONDLY, This is the greatefl: blefling, becaufe It Is accom- 
 panied with all other that are mofl: deliiable, and which do bcjl 
 deferve to be fo called. Where fin is finctrcly forfaken, it will cer- 
 tainly be pardoned: the natwe dt God is fuch as fpeaks him moft 
 ready to be reconciled to a true convert. They are our iniquities alone 
 that make, or can make, a feparatlon betwixt us and our God, and 
 ovs fins only that hide his face from us: but the caife being re- 
 moved, the ejfecl ceafeth. When the divine grace that is offered to 
 finncrs, becometh effeftual to the turning any one from his evil ways, 
 God's favour doth naturally return to him : even as naturally as doth 
 the fun's light into thofe places, where that which before intercepted 
 between it and them, is taken away. He is of fo infinite. y benign and 
 gracious a nature, that no man can continue an objcft of his difplcafure 
 one moment longer than while he is uncapable of his favour; and no- 
 thing, I fay, but fin and wickednefs, as he hath often enough -alfured 
 us, can make men fo. Nay, a holy foul is ever the objed of his deareft 
 and moft fpccial love. He is not only friends with, but takes pleafitre 
 in thofe that /^i7r him, Pfalm cxlvii. ii. He is faid to make his refi- 
 dence within fuch perfoos, fo great is the delight that he taketh in 
 them. Ifaiah \y.v\. I, 2. Thus faith the Lord, the heaven is viy throne , 
 and the earth my footfiool ; where is the hoiije ih.it ye build unto me? and 
 where is the place of my reji ? for all thofe things hath mine hand madcy and 
 all thofe things have been^ faith the Lord : but to this man will I took^ even 
 /* him that is poor and of a contrite fpirit^ and trcnibkth at my w<)rd. 
 
 2 joha 
 
Chap. X. The Defgn of ChrijVtamty. 351 
 
 John xiv. 23. yefus faid unio him. If any man love me^ he will keep my 
 ivords, and my Father wll love him, ond ive ivill come unto hlm^ and make 
 aur abode ivith him. And it is faid particularly of h'm that dwelleth in 
 love^ which is the fulfilling of the law, that he dwelleth in God, and God 
 in him. And I might fhew that the Heathens themfelves had this very 
 notion. It was a faying ufed by the Pythr/g-.raars ; that God hath not 
 in the whole earth a more familiar place of refidcnce th^n a ■pure foid^'% 
 And Apollo is brought in thus ip^'aking, 
 
 To dwell in heaven doth not more pleafe me, then 
 Within the fouls of pirns mortal men. 
 
 And Hierocles. which reciteth that verfe, doth himfelf afTert, that 
 -God hateth no man ; bid as for the good tnan, he embraceth him with an ex~^ 
 traordinary and furpajjing affeclion f. The righteous Lord loving righte- 
 oujncfs, his countenance cannot but behold the upright. Wherefoever 
 he finds any impreifions of true goodnefs, as he cannot but highly ap- 
 prove of them, fo is it not poffible but they fhould attrad his fingular 
 love to thofc which are the fubjecls of them : according to that mea- 
 fure and proportion that any one participates of his goodnefs, he mud 
 needs have a fhare in his giace and ki .dnefs. A holy perfon is a man 
 after God's own heart, as his fervant David is faid to be: he is a man 
 that carrieth his image, and bears a refemblance to him, and upon 
 that account he cannot fail to be very dearly beloved by him. Now I 
 need not go about to prove, that there is no bleffing whatfoever but is 
 implied in an intereft in the divine love, and efpecially \\\ fuch a love as 
 that which we have fhewed good men are made the objecfts of. 
 
 It might be here fhewn alfo that thofe things which fenfual and car- 
 nal perfons are mofl defirous of, viz. riches, honours, and pleafwes, are 
 eminently to be found in the bleJing we are now difcouriing of; and 
 indeed thofe which beft deferve to be fo called, and are in the properefl 
 fenfe fo, no where elfe. Nothing inricheth a man like the graces of 
 God's holy fpirit : what St. Peter faid oi ineckncfs, is true of all the vir- 
 tues ; they are in the fight of Cod (and he judgeth of things as they are) of 
 great price. \ They are called gold tried in ihi-fre. Rev iii. 18. The true 
 and our own -riches, Luke xvi. 12. Which is as much as to fay, that thefe 
 only are ours, and all but thcfe are falf; and counterfeit. Thefe inrich 
 our fouls, which alone, as was fiid, deferve to be called our fives, and 
 will abide by us when all other have bid adieu to us. 7"hefe do as much 
 excel in true value and worth all thofe things which the world calls 
 riihes, as do our immortal fpirits tranfcend our frail and corruptible 
 carkalTes. It was one of the maxims of the Stoicks, on fj.ov'^ h ao^a; 
 'fjyjj-i'^, that the wife, whereby they meant the truly virtuous, man is 
 the only rich man. And Tully hath this faying upon it. J man's chefi 
 iannot properly be called rich, but his mind only .• and though thy coffer be full, 
 
 > 
 
 ■Jf — ''i i^iTUf^lv iSiva. cti^PUTrot, t&v ^\ dyciBo-j ^iw^epov?!;,- cctrTx^ilcti, p. yo. 
 j Nihil neti ; 7neum eft ?icq ; cujtfjua/n.^ qacd aufcrri^ quod erl^i, qu*d amitt.l 
 foiejl, Cicero in paradoxis. 
 
352 The Defign of Chrijllanity. Sect. II. 
 
 yo long as I fee thee empty. If jail not think thee a rich man *. And faith 
 Hieroclei, a. iiu t^? -^^y/iit 'srcttTo. fjAK-^d. All things that are -ujiihout a 
 mati's foul, are but little and inngiiificant trifles. And the righteous, 
 faith Solomon, is more excellent than his neighbour; or he is of greater 
 worth than any other perfon that is not righteous, Prov. xii. 26. 
 
 Nothing, again, makes men fo honourable as doth virtue and true 
 goodnefs, or at all truly fo ; feeing he and he alone that is indued 
 with it, lives up to his higheft principle, like a creature poflefTed of a 
 mind and reafon. Nay, this man is raoieover, as was faid, like to God 
 himfelf, and imitates his glorious perfe6tions, viz. his moral ones. 
 And therefore well might VVifdom fay as (he doth, Prov. viii. 18. Riches 
 and honour are with we. To overcome our unruly lufts, and keep in 
 lubjeeffion all impetuous defires and inordinate appetites, makes us more 
 defervedly glorious than was Alexander or fuliiis Cafar : for he that 
 thus doth, hath (ubdued thofe that maflered thofe mighty conquerors. 
 And fuch a one hath praife of God, of the holy angels, and of all men 
 that are not fools, and whofe judgments he hath caufe to value. He 
 that is /low to anger, is better than the mighty : and he that ruleth his fpirit, 
 than he that taketh a city, Prov. xvi. 32. 
 
 And no pleafures are comparable to thofe that immediately refult 
 from virtue and holinefs : for that man's confcicnce is a very heaven to 
 him that bufieih himfelf in the exercife thereof. While we do thus, 
 we a^ moft agreeably to the right frame and conftitution of our fouls, 
 and confequently moft naturally ; and all the adlions of nature are con- 
 felTedly very fvveet and pleafant. This alfo very many of the Heathens 
 had a great fenfe of ; even thofe of them which much doubted of another 
 life wherein virtue is rewarded, commended very highly the pra6lice of 
 it, for this reafon, that it is flA prccmium a reward to it felf. Simplicius 
 in his comment upon Epiffetus, hath this obfervable fiying, that the ob- 
 fervation of the rules of virtue in that book prefcribed, will make men fo 
 happy and bleffed even in this life, that they (hall not need /^etou SavxTovT^; 
 e'^ET/;,- a//&ioa\ i'TrcIyiT^Xi^ai, &c. to be phmifed any rciuard after deoth^ though 
 that alfo will be fure to follow. 
 
 Thefe things, I fay, might be infifted on in this place, but they are fuch 
 large and fpacious fidds of difcourfe, that iTiould we make any confider- 
 able entrance into them, we Ihal! find it no eafie matter to get out of them. 
 I therefore proceed. 
 
 * Animvi hominis dives, ncn area appellari pnteft. ^tamvis iHa ft plei'tt^ 
 (lum te inanem videlt, divitetn non putaho. In paradox. 
 
 CHAP. 
 
Chap. XI. The befignofChr\Jl'ianUy> %i^% 
 
 CHAP. XL 
 
 the third Argument, viz. That whatfocver other Blejfwgs a Man may he 
 fuppofcd to have that is utterly dejiltute of HoUnefSy they cantnt llnnd him 
 info ?michfiead, as only to make him not yniferahle. And all evil and cor- 
 rupt affe^ions Jhewcd to he greatly tormenting in their own Natur/;, and 
 innumerable fad Mifchiefs to be the ncccffary Confequents of yielding ohe- 
 dienee to the?n. 
 
 THIRDLY, whatfoevcr other blcfTings a man maybe fuppofL'd 
 to have, that is utterly dertitute of this of holinefs, they cannot 
 ftand him in fo much ftead as but to malce him not miferable* 
 We may by the firft particular, and what, was faid upon it, be 
 fufHciently convinced of the truth of this : but I farther add, That fm- 
 ful lufts are extremely troublefome, difquicting, and painful. Thi wick- 
 ed [hlth the prophet Jfiiah) is like the troubled fea zvhieh cannot re/Tj 
 whofe waters caj] up ynire and dirt. The labyrinths tbat {n\ involves 
 men in, are innumerable ; its ways are fo full of intricate turnin.'?;s 
 and windings, that they fadly perplex thole poor creatures that walk 
 in them; and it is impoflible but they lliould do fo. The greateft 
 outward inconveniencies and difaftrous misfortunes are very frequently 
 as might be largely {hewn occafioned by them ; but vexations of mind, 
 and troublefome thoughts, are the conftant and never-failing v^-fFecLS of 
 them. Ttdly in the forementioned book, faith thus to tlie vicious man, 
 f Thy lujls torment thee^ all forts of cares opprefs thee, and Loth dcy and 
 night torture thee. And Hierocles faith, that it is nee cjfary. that the worji 
 life jl)ould he mofl 7niferable^ and the bejl r.wfi pleajant aiid delightful. 
 Covetoufnefs and ambition put men's minds upon the rack to con- 
 trive ways of inriching and advancing themfclves : and v/h^fl they have 
 attained to fo large a proportion of earthly profits^ or fo high a degree 
 oji honour as they at firfl defigned, they arej^ far no!:-i bcuig at ea''e and 
 refi (as they vainly promifed to themfelves thcv fho -Id) ti^at ^heir crav- 
 ings encreafe as do xhcix fortunes -^ and in the midft or cl^jir abundance 
 they continue in the fame ftraits that at lirfl afHicSled them. Nay, fo 
 impetuous is the fury of thofe lufts, that they drive them into flill 
 greater, and caufe in their fouls that are pofTefled by them a nure pun- 
 gent and a quicker fenfe of want than they felt when their condition 
 was moft mean, and their eftate at the lowelt. Nor is this mifchief 
 any other than a natural and unavoidable corifequent of forfaking God 
 (who is, as the Scriptures call him, the rejl^ and as Plato, the center of 
 fouls) and of feeking fatisfaction in fuch things, as are infii;i'i;ely too 
 little for their vaft capacities ; which the forementioned are, and all world- 
 ly enjoyments. 
 
 What a multitude of tormenting cares is independency on God and 
 
 di/lruji 
 
 (f) Tuie Itbidines te torquent, te tErumme premunt otnnesj tu dies iioBefn% 
 
 Vol. VI. Z 
 
354 The Defign of Chrijiianlty. Sect. II. 
 
 dijirujl of his providence perpetually attended with ? how impoffible is 
 it to give a comprehenfive a;id juft catalogue of the many mifchicfs and 
 mifenes that are the necefTary products and genuine off-fpring of in- 
 temperance and lafcivhufnefs ? Solc?non enumerates fome of the evils that 
 are the fruits f the former of thefe, Prov. xxiii. 29. But to give a per- 
 fect account of them would be an endlefs work. And as for the latter^ 
 befides the loathfome and painful difeafe that is ordinarily the confe- 
 quent of Satisfying the cravings of that filthy vice, the unclean perfon is 
 continually in a rejikfs condition, and, as it were, in a coyijlant fit of a 
 burning fever \ and, the evil accidents that are occafioned by it are fo 
 many, that they are not neither to be reckoned up. The Epicuraansy 
 though they placed man's chief happinefs in ccrpcreal pleafures, did 
 ftridUy notwithftanding forbid adultery^ becaufe (as they laid) inftead of 
 performing its promife of pleafure, it robs men of it. 
 
 He that h proud and 'highly conceited oi himfclf, is difordered and dif- 
 compofed by the leaft fleighting word, or negled\ of refpefl, and I had 
 almoft faid, by the fmalleft commendation of his neighbour too: and 
 it lieth in the power of any forry creature, when he lift, to afflict his 
 mind. 
 
 The inward fad effe£is of etivy and malice are fufficiently obfervable in 
 the difmal countenances of thofe that are under the power of them j and 
 thefe hateful and devilifli lufts do eat into, and prey upon, the very 
 hearts of thofe in whofe breafts they lodge ; and are like fira in their 
 fcofoms unceffantly torturing them : not to fay any thing of the many 
 ouiiuard and moft direful mifchiefs that are caufed by a full fatisfaition 
 of them. * In Ihort, there is not ai^.y one inordinate affciStion, but is 
 {o difturbing and difquieting a thing in its own nature, that it cannot 
 but make thofe who are in fubje6tion to it, though they (hould have 
 never fo many good things to fct againft it, exceeding milerable in this 
 as well as in the other world. So that, had our Saviour come into the 
 world, only upon fuch a defign as the carnal Jews expected their 
 AJejltah would, viz. that of making us partakers of a more temporal 
 happinefs, he mult in order to the Succeeding of it chief y have concerned 
 himfelf to make us hsly. 
 
 If it were polHble (as it hath been fliewn it is not) that a wicked 
 man would have God's pardon^ this would not make him ceafe to be 
 miferable ; all it could fignihe would be no more than an exemption 
 from being immediately by him punifhed : but tho' the divine Majefty 
 fhould not in the leaft afflict him, his very lu/ls would be of them- 
 felvcs no light punifhment, but fuch as under which he could never 
 enjoy himfelf in this life, but will be found to be intolerable in the life 
 to come: feeing there will then be nothing to be met with that can at 
 all fuit with his fcnfual inclinations, or that will have any aptnefs in 
 it to plcafe and gratifie them : whereas now all places abound with 
 fuch things as are fit for that purpofe ; as are able, 1 fay, to gratifie, 
 
 though 
 
 * J^«/ j4ppetilus lon^'ius tvagantur, i^c. (sf non fat'is ratione reiineniur, fsfc. 
 all its non mcdo animi perturbatttvr, fed etiam corpora : Hcct ora ipfa cernere irato- 
 runif aut eorutn qui aut lihidine aliqua aul mclu comtnoti funt, aut voluptate ntmtd 
 gcfiiunt : quorum omnium vultus^ voceSf moiuffjlaiufque muianlur, C.ccro lib. l» 
 de Officiis. 
 
Chap, Xr. The Deftgn of Chrijlianity. 355 
 
 though not to fatisfic fuch appetites. So that this man's condition in 
 the future ftato muft needs be very exactly like to his, that is, even 
 parcht and dried up vj^ith exceflive thirft, but can by no means obtain 
 wherewithal to quench it; no nor yet io much as a little to flake it» 
 and mitigate the pain of it j as he in this ilate very frequently makes 
 a Ihift to do. 
 
 Were it poflible that ChrifTi R'lghteoufnefs could be imputed t:> an un- 
 righteoui man, I dare boldly affirm that it would fignifie as little to his 
 happinefs, while he continueth fo, as would a gorgeous and fplendid 
 garment lo one that is almolt liarved v/ith hunger, or that lieth rackt 
 by the torturing dil'eafes of the (^ one or cholick. 
 
 And could vi^e fuppofe fuch a man to be never fo much an objecS^ of 
 the divine benevolence^ nay, and complacency too i^as there is nothing 
 lefs fuppofeable) this could not make him, he continuing wicked, fo 
 much as 7iot mtferable: he being rendred by his wickeJnefs utterly un- 
 capable of fuch effects of the love of God, as could have upon him.fo 
 good an influence. 
 
 ^ay, farther, were our phanfles fo very powerful, as that they could 
 place him even in hcavtn it fclf; fo long as he continueth unturned 
 from his iniquities, we could not imagine him happy there 'i nay, he 
 would carry a hell to heaven with him, and keep it there. It is not 
 the being in z fine place, that can make any one ceafe to be miferable ; 
 but the being in a good Jlate-y and xht place heaven without the hea- 
 venly y/a/^, will fignihe nothing. An unhealthful and difeafcd body will 
 have never the more eafe for refiding in a Prince's court, nor will a. 
 fick and unfound foul have an end put to its unhappinefs, though it 
 fhould live for ever in the prefence of God himfelf. That fliying to 
 this purpol'e doth well deferve our repeating, which I find in the ex- 
 cellent book called, The cavfes of the decay of chrijiian piety : /^.'os^ what 
 delight would it be to the fwine to be lurapped in fine li7un^ and laid irk 
 odours? his Jenfes are not gratified by any Juch delicacies, nor would he feel 
 any thing beficles the torment^ of being with-held fi^-om the mire. And as 
 little complacency vjould a briitijb foul find in thofs purer and refined pleafurers^ 
 "Vjhich can only upbraid^ not fatisfic him. 
 
 It is not to be doubted that fuch habits of mind as men carry hen;e 
 with them, they fbali ,keep in the other ftate ; and therefore if we leave 
 this earth with any uamortified and reigning lufts, they will nut only 
 make us uncapable of the happin'-fs of heaven^ bi;t alio of ayiy hcippi- 
 nels. For there will be (as was but now intim.atcd) no fatistaction or 
 fo much as gratification of carnal and brutifi^)^ and much lefs of dcvilift} 
 appetites, in the celeilial manhons : and therefore they cannot be 
 otherwife than very grievoufly painful to the perfon that is fraught 
 with them ; though, I fay, we could fuppofe liim to be fafely poflTeUed 
 of thofe glorious habitations. 
 
 To fum up all I ihall i'ay on this argument, I fear not to aflcrt-, that 
 omnipotency Ic felf cannot make a v/ickcd perfon happy, no no- fo 
 much as negatively fo (except he fhould be annihilated) any othervs ife, 
 than byfirft giving him his grace tor the fubduing and mortification of 
 his lufts: and that to deliver one from all mifery while {\n is vigorous 
 in his foul, and bears the fway there, is not an cbjefl oi any power, 
 
 Z 2 and 
 
^56 "The Defign ofChrlJl'iamty. Sect. II. 
 
 and impHeth in it a palpable and apparent conti-adidlon. For mifcry 
 is no Icfs of the cflence of fui and wickednefs, than is light of the 
 fun ; fo that it is impofiible they (hould ever be fcparatcd from one 
 another, but that they muft, like the twins of Hippocrates^ live and die 
 t02;ether; 
 
 CHAP. XII. 
 
 The fourth Argument^ viz. That Holinrfs being perfeS^ed is Bk/Jednefs it 
 fe/f; and the Glcry of Heaven confi/ii chifjiy in it. This no new Notion ; 
 fame Ohfervations, by the lVay.,jro,n it. 
 
 BUT in the laft place, well may we call holinefs the greateji of 
 blrjjings, for when it is perfecied, it is blejfednefs it felf, and the 
 glory of heaven is not only entailed upon it, but doth chiefly 
 confift in it. Beloved (faith S. John)^ now are ive the Jons of God y but 
 it doth not appear what we jhallbe; but this w^ know that vjhen he appear- 
 £th, we Jhall be like him^ k5c. As if he fhould fay, I cannot tell you 
 particularly and diftinftiy what the bleffednefs of the other life will be, 
 ,but this I am fure of, that likencfs to God is the general notion of it ; and 
 that it confifts, for the fubilance thereof, in a perfect refemblance of 
 the divine nature. The happinefs of heaven doth not lie in a mere 
 fixing of our eyes upon the divine iicrfeclions, and in admiring ot them, 
 but mainly in fo beholding and contemplating them, as thereby to be 
 changed into the exprefs and lively image of them : and in having fo 
 affecting a fenfe of God's infinite juftice and goodnefs, purity and holi- 
 riefs, as will make the deepcft imprellions of thofe moll: admirable quali- 
 ties on our own fouls. 
 
 The glory that heaven conferrcth upon its inhabitants, confiflis not 
 fo much in an external view ot God and Chrilt, as in a real and 
 plentiful participation of their glorious excellencies; whereby are chiefly 
 to be underftood thofe, that are implied in that gener.;l word holinefs : 
 for as for their other attributes, fuch as knowledge^ power, iffe. the de- 
 vils themfelves, who arc mofl of all creatures unlike them, have a large 
 meafure of them. 
 
 I'his blefjedriefs principally implieth a rapturous love of God, :i feel- 
 ing, as well as underjlunding, the goofJnefs that is in him; an inlepa- 
 rable conjunction of the faculties ot our fouls with hirn^ and a perfect 
 affimulation of our natures to him. The felicity of heaven is an ope- 
 rative thing, full of life and energy, which advanceth all the power of 
 men's fouls into a fympathy with t!ie divine nature, and an abfolute com- 
 pliance with the will of God ; and fo makes him to become all in all 
 to them. So that th.e happinefs of heaven, and perfect iioiiuefs are 'by 
 no o-.eans to be accounted things of a cifFcrcnt nature, but two feveral 
 conceptions of one and the fame- thing, or rather two expreffions of 
 one and the fame conception. Jll that happinefs (as fiiid the learned and 
 
 pious 
 
Chap. XIII. TheDefignofChrlftianity. 357 
 
 pious Mr. 'John Smith) which good men Jhall be made partakers of, as / 
 cannot be lorn up upon any other foundation than true goodnefs^ and a godlik^ 
 nature within us^fo neither is it di /Unci from it. 
 
 Neither arc we to look upon this as any upftart or late notion, for 
 cur ancient divines have long fuice taught it, in this faying that was 
 frequently uied by them, vi-z. Grace is glory begun, and glory is grace 
 perfected. 
 
 And I canix)t but by the way obfervc, that thofe which have con- 
 fulered this, will need no other argument to fatisfie them, That that 
 tallc of fonic [that it is mere fervile obedience and below the ingenuity 
 and gcnerofity of a Chriltian fpirit, to ferve God for heaven, as well as 
 for the good things of this life onlyj is very grofsly ignorant, very 
 childifh prattle : for to ferve God in hopes of heaven according to its 
 true notion, is to ferve him for himfelf, and to exprefs the fincereft, 
 and alfo the moft ardent aifecSlion to him-, as well as concernment for 
 our own fouls. And therefore it could not but highly become the Son 
 of God himfelf, to endure the crofs^ and defpife the Jhamc^for the joy that 
 was fct before him., taking that joy in no othsr {Qn{Q than hath been 
 generally underflood, viz. for the happinefs of heaven confiding in a 
 full enjoyment and undiRurbed pofTefTion of the blelTed Diety : nor is 
 there any reafon why we iLould enquire after any other fignification of 
 that word, which may exclude this. 
 
 And on the other hand, to be diligent in the fervice of God for fear 
 of hell, underllanding it as. a ftate perfectly oppofite to that which we 
 have been defcribing, is in a like manner from a principle of love to 
 God and true goodnefs, as well as felf-love, and is no more unworthy 
 of a Son of (iod, than of a mere fervant. And thus, the truth of this 
 propofition. That to make nun holy., is to confer upon them the greateji of 
 hlejftngSy by the little that hath been faid Is made plainly apparent. 
 
 CHAP. XIII. 
 
 The fccond Account of our Saviow^s preferring the Bufinefs of making Afen 
 holy., before any other., viz. That this is to do the bej} Service to God. 
 An Objection anfwered againji this Difcourfe of the Deftgn ofChrijiianity, 
 
 IT remains fecondly to be fliewn. That to promote the bufinefs of 
 hoUnefi in the tvorld., is to do God Almighty the bejl fervice : And 
 this will be difpatcht in a very few words. For is it not, without 
 difputc, better fervice to a prince to reduce rebels to their alle'riance, 
 than to procure a pardon under his feal for them ? This is fo evidently 
 true, that to do this latter, except It be in order to the former bufinefs, 
 is not at all to ferve him, nay, it is to do him the greateft of dijfervices. 
 I need not apply this to our prefent purpofe. And therefore, to be 
 fure, the work of making men holy, and bringing over fmners to the 
 obedience of his Father, mull needs have been much more in the eye of 
 
 Z 3 our 
 
358 'The Deftgn of Chrifiianity. Sect. II. 
 
 our bkflei Saviour, than that of delivering them from their defcrved 
 puni{hment,y/w7/)/j and in ity^^confidered : for his love" to /;?;7i will be 
 (I hope) univcrfaily acknowledged to be incomparably greater than it 
 is to us^ as very great as 'tis. 
 
 None can queltion, but that by our apoftafie from. God, we have moft 
 highly difhonoured him, we have robbed him of a right that he can 
 never be willing to let go, viz.. The obedience that is indifpenfably 
 due to him as he is our creator, continual preferver, our infinitely 
 bountiful benefactor, and abfolute fovereign. Asid therefore it is as 
 little to be doubted, that Chrift would in the f,rji place concern himfelf 
 for the recovery of that right. And, but that both works are carried 
 on together, and infeparably involved in each other, he mull necefTarily 
 be far more folicitou? about the eftecSling of this defign, than of that of 
 delivering wicked rebels from the niifchiefs and miferies they have 
 made themft h >*s liable to, by their difobedience. 
 
 So that laying all thefe confiderations together, what can be more 
 indifputable, than that our Saviour's chief and ultimate dcfign in com- 
 ing from heaven to us, and performing ?nd fuffering all he did for u?, 
 vas to turn us from our iniquities, to reduce us to intire and univerfal 
 obedience, and to make us partakers of inward, rs d righteoufnefs and 
 true holinefs ? And we cannot from this laft difcourfe but clearly uiider- 
 lland, that it is moft infinitely reajonablcj and abfoiutely neccjfary^ that 
 it {hould be fo. 
 
 But now if after all this it be obje£led, that I have defended a no- 
 tion concerning the defign of Cbri/iianity^ different from that which hath 
 hitherto been conftantly received by all Chriftians, viz. That it is to 
 difplay and magnifie the exceeding riches of God's grace to fallen man- 
 kind in his {on Jefus : I anfwer that he v.ill be £';uilty of grrat injuftice, 
 that ihall cenfi:re me as labouring in this difcourfe to propagate any 
 new r.oixov,'. for 1 have endeavoured nothing elfe but a true explica- 
 tion of the old one y it having been grofsly niifunderflood, and is ftill, 
 by very many, to their no fmall prtjudice. Thofe therefore that fay, 
 that the Chriftian religion defigneth to fet forth and glorifie the infinite 
 grace of God in Jefus Chrift to wretched finners, and withal undcr- 
 Itand what they fay; as they fpeak moft truly, fo do they .'ffcrt the 
 very fame thing th:.t I have done. For (as hath been fhcwn) not 
 only the grace of God is abundantly difpliyed and made nianifefl in 
 the Gofpcl to fmners for this end, that they may thereby be effei'^ually 
 moved and perfwadt-d to forfake their fins; but alio that principal grace 
 that is there exhibited, doih confiil in delivering us from the pone r of 
 them. WhofoevfT v\iil acknowledge ^'7/; to be (as wc have prcr.cd it 
 is) in its own nature the grcaiejl of all evils^ and holinefs the chief eji of 
 ad bleffngs, will net find it eafic to deny this. And bcfides (as we 
 have likewife fhewn) men are not c-.pablc of Goii's pardoning grace^ 
 till they have trulv repented them t,f all their fins, that i&, have in 
 will and liffeifTion iincercly left them ; and alfo that if they were capa- 
 ble of it, fo long as they continue vile fiaves to their lufts, that grace 
 by beiiM* beftowcd upon them cannot make them happy^ nor yet caufe 
 tliem to ccale from being \try TniferabUy in regard of their difquieting 
 and tormenting nature, in which is laid the foundation of hell. T he 
 1 free 
 
Chap. XIII. the Defign of Chrifllamty, 359 
 
 free grace of God is infinitely more magnified, in renewing our na- 
 tures, than it could be in the bare jujlification of our perfons ; and to 
 jujiifie a wicked man while he continueth {o, {if it were poffible for God 
 to do it) would far more difparage his jujlice and holinefs^ than advance 
 his grace and kindnefs : efpecially fince his forgiving fin would fignifie 
 fo little, if it be not accompanied with the fubduing thereof^ 
 
 In fhort, then doth God moft figndly glorifie himfelf in the world, 
 when he moft of all communicates himfelf, that is, his glorious perfec- 
 tions, to the fouls of men ; and then do they molt glorifie God, when 
 they mofl partake of them, and are rendered n\oft like unto him. 
 
 But becaufe nothing is, I perceive, more generally miftaken, than 
 the notion of God's glorifying himfelf, I will add fomething more for 
 the better underftanding of this, and I am confcious to myfelf that I 
 cannot do it fo well, as in the words of the excellent man we a while 
 lince quoted, Mr. John Smith, * fometime fellow of Queen's College in 
 Ca?nbridge : fVhcn God feeks his own Glory, he doth not fo much endeavour 
 any thing without himfelf : He did not bring this /lately fahrick of the uni- 
 verfe into beings that he 7711 ght for fuch a monument of his mighty poiver^ and 
 beneficence^ gain feme Panegyricks or applaufe from a little of that fading 
 breath which he had made. Neither was that gracious contrivance cf refior- 
 ing lapfed men to himfelK a plot to get himfelf fame external hallelujahs., as 
 if he had fo ardently thirjled after the lauds of glorified fpirits, or defired a 
 quire of fouls to fing forth his praifcs : neither zvas it to let the world fee how 
 magnificent he was. No^ it is his own internal glory that he mofl loves^f and 
 the communication thereof which he feeks : As Pi^to fometimes fpeaks of the 
 divine love^^ it arifcth not out of indigency, as created love doth., but out 
 of fulnefs and redundancy : It is an overfioiving fountain^ and that love 
 which defcends upon created beings is a free effiux from the Almighty fource of 
 love : and it is well-pletifiiig to him that thofe creatures which he hath made^ 
 fhould partake of it : (p) Thgugh God cannot feek his own glory fo, as if he might 
 acquire any addition to himfelf, yet he may feck it fo as to cormnunicate it out 
 of himfelf It was a good maxim of Plato, Tf ®iu s^ji? *9oyi&'. There is 
 no envy in God, which is betted fated by St. James, God giveth to all 
 men liberally and upbraideth not. And by that glory of his which he 
 loves to impart to his creatures, I underjland thofe Jlamps and impreffions of 
 ■wifdom, juftice, patience, mercy, love, peace, joy, ojid other divine gifts 
 which he bcJloWeth freely upon the minds of men. And thus God triumphs in 
 his own glory, and takes pleafure in the communication of it. 
 
 I proceed now to confider what ufeful inferences may be gathered from 
 our pait difcourfe. 
 
 * See his Seled Difeourfes, page 409. (/) Chap. 1. 5. 
 
 Z4 SECT^ 
 
26o ^f Defign of ChrtJltanUy. 
 
 'SECT. in. 
 
 ■^n Imbnvement of the xvbole Dijccurfe in divers Inferences. 
 
 CHAP. XIV. 
 
 The Firft Inference. 
 
 T^hat It appears from the pn/i D'tfcourfe, that our Saviour hath taken the mojl 
 effetliial courfe for the purpoje of jubduin^ Sin in us^ and making us par- 
 takers of his iioHnefs. JVhere it is particularly jhewed^ that the Gofpel 
 gives advantages inpnitely above any thofe the Heathens had^ who were pri- 
 vileged luith extraordinary helps for the improvefnent of thcnijclves. jind 
 I . That the good Principles that zvcre by ?iatural Light digitated to theWy 
 andzvhich reafon right/y improved perfwaded them to entertain as undoubt- 
 edly truey or might have done, are farther confirmed by divine Revelation 
 in the Gofpel. 2. That thofe Principles which the Heathens by the highcjl 
 Improvement ^ of their Reafon could at heft conclude but very probable^ 
 the Gofpel gives us an undojibted afjurance of. This Jheived in four Injlances. 
 3. Four Dc£lrincs Jhewed to be delivered in the Gofpel, which no man with- 
 out the affifiance of Divine Revelation could ever once have thought of that 
 contain wowicrful inducements^ and helps to HoUnefs. The firji of which 
 hath fve more implied in it, 
 
 FIRST, it appears from what hath been faid to demonftrate, 
 That our Saviour's grand dcfign upon us, in coming into the 
 world, was to fubdue hn in us, and relfore the image of God, that con- 
 fifteth in righteoufncfs aiui true hohiicls to us ; that he hath taken the 
 molt eiTechi^d courfe imaginable for that purpole ; and that his Gofpel 
 is the moft powerful engine fgr the battering down of all the ftrong 
 holds that fni hath raifed to it felf in the fouls of men, and the ad- 
 vancement of us to the higheft pitch of {iui<5lity that is to be arrived at 
 by himian nature. This (as hath been Ihewn) was the bufuiefs that 
 the philofopby of the heathens defigned to effedt ; but aias what a weak, 
 and inefficacious thuig was it, in ct»mparifon of Chrifl's Cjofpel ! wherein 
 we have fuch excellent and ioul ennobling precepts moft perfpicuoufly 
 delivered •, and moreover fuch mighty helps afforded to enable' us, 
 and fuch inhnitely preffing motives and arguments^ to excite us to the 
 pra<flice of them. 
 
 And it will not be amifs if wc particularly fliew, what exceeding great 
 advantages Chrirtians have for the attaining of true virtue, and the 
 fublimelt degrees thereof, in this Itate attainable, above any that were 
 (;ver vouchfafed to the world by the divine providence, before our Savi- 
 our's defcent into it. And (not to make a formal comparifon between 
 the Chrijlian and bcft Pagan-P hilofophy^ this not deferving upon innu- 
 merable accounts to be fo much as named with that, and much lefs 
 to diflionour the religion of our Saviour fo f*ir as at all to compare it 
 
 with 
 
Chap. XIV. The Defign of Chrljlianlty. 361 
 
 with any of thofe which were profeflcd by heathcnifli nations, or that 
 of the impoftor Mahomet^ which, as well as thoi'c, in not a few particu- 
 lars tends greatly even to corrupt and deprave men's natures) we v/ill 
 difcourib according to our accuiiomed brevity. Firll, what advantages 
 the Gofpcl gives us above thofe which fuch heathens, as were privi- 
 leged Willi extraordinaiy helps for the improvement of their underliand- 
 ings, had ; and fecondly, above thofe which God's moft peculiar people, 
 the children of Ijrael^ were favoured with. 
 
 Firft, As for thofe the (jofpel containeth above fuch as the beft and 
 moft rchned heathens enjoyed, it will be worth our while to confidcr, 
 
 Firft, That the good prim-iples that were by natural light dictated to theniy 
 end which reajon righth improved did pcrfivadc them to entertain as un- 
 doubtedly true J or might have done^ are farther confnned by divine revela- 
 tion in the Gojpel to us. 
 
 As, That there is but one God: That he is an abfolutely pcrfeSi 
 Beings infinitely powerful^ 'i^'ife, jujiy merciful^ &c. That we owe our 
 lives^ and all the comforts of them to him ; That he is our fovereign Lord^ 
 to whom abfolute fuhjedion is indifpenfably due : That he is to be loved 
 above all things ; and the main and moft important particular duties 
 tvhich it becomes us to perform to him^ our neighbour and felves. Wc 
 Chriftians have thefe things as plainly declared from heaven to us, and 
 as often repeated and inculcated, as if there were no other way to come 
 to the knowledge of them but that of Revelation. So that (as hath 
 been (hewn in the free difcourfe^ p. 88.) what the heathens took pains 
 for, and by the exercife of their reafon learnt, we have fet before 
 our eyes, and need but read it in order to our knowledge of it. 
 It is true, for our fatisfaclion whether the holy fcriptures are divinely 
 infpired, and have God for their author, it is necellary that we employ 
 our reafon, except we can be contented to be of fo very hafty and eafie 
 a belief as to give credit to things, and thofe of greateft concernment 
 too, we know not why ; or to pin our faith on our fore-fathers' fleeves ; 
 and fo to have no better bottom for the belief of the Bible^ than the 
 Turks have for theirs of the Alcoran. But although it is necellary that 
 we (hould exercife here our difparfive faculty, if we will believe as be- 
 come creatures indued with reafon, yet this is no tedious ta(k, nor fuch 
 as wc need much belabour our brains about. An unprejudiced perfon 
 will foon be abundantly fatisfied concerning the fcripture's divine au- 
 thority, when he .doth but confider how it is confirmed, and how 
 worthy the doftrine contained in it is of him whbfe name it bears. 
 Now, I fay, this little pains being taken for the elfablifhment of our 
 faith in the holy fcriptures, we cannot but be at the firft fight aflured 
 of the truth of the contents of them. For no man in his wits can 
 queftion his veracity who (as even natural light afl'ures us) is truth 
 it felf. 
 
 Secondly, Thofe good principles that the heathens by the greatejl improve- 
 ment of their reajon could at bcji conclude but very probable^ are made un- 
 doubtedly certain by Revelation : As, 
 
 Firft, That of the immortality of our fouls. The vulgar fort of hea- 
 thens, who were apt to believe any thing that was by tradition handed 
 down po them, ('tis confeffed) did not feem to doubt of the truth of 
 3 this 
 
362 The Defign of thrijl'ianlty . Sect. III. 
 
 this doctrine, but to take it for granted ; which {v\o queftion) is alfo 
 to be imputed to the f|3ecial providence of God, and not merely to 
 their credulity. But the more learned and fagacious, that would not 
 cafily be impofod on, nor believe any farther than they faw caufe, 
 though by arguments drawn from the notions they had truly conceived 
 of the nature of humane fouls, they have diverfe of them undertaken 
 to prove them immortal y yet could their arguments raife the be/l of 
 them no higher than a great opinion of their immortality. Cato read 
 Plato of the immortality of the foul, as he lay bleeding to death, with 
 great delight ; but that argues not that he had any more than great 
 hopes of the truth of it. Socrates did fo believe it, that he parted with 
 this life in expectation cF another ; but yet he plainly and ingenuoufly 
 confefieth to his friends, '.;. it it was not certain. Ciceroy that fometimes 
 exprefleth great confidence concerning the truth of it, doth for th.s 
 moft part fpeak fo of it, that any one may fee that he thought the doc- 
 trine no better than probable. He difcourfeth of it in his book de Hcn^'c- 
 tute^ as that which he rather could not endure to think might be falfe, 
 than as that which he had no doubt of the truth of. And after he had 
 there inftanced in feveral arguments which he thought had weight in 
 them for the proof thereof, and exprefTed a longing to fee his anceltors, 
 and the brave men he had once known, and which he had heard of, 
 read and written of, he thus concludes that whole difcourfe, * If I err 
 in believing the foul's iimmrtallty^ I err ivilllngly ; neither fo long as I live 
 will I f^ffer this error v:hich fo rnuch delights ;>;<:, to be wrefled from me. 
 But if "when 1 am dead^ I Jhall be void of all fenje^ as certain little philofo^ 
 fbers think y I do not fear to have this error of mine laught at by dead philo- 
 fophers. 
 
 But now the Gofpel hath given us the higheft aflurance pofiible of 
 the truth of this doctrine ; life and immortality are faid to be brought to 
 light by it; He who declared himfclf to be the Son of God with power, 
 gave men a fcnfble demonftration of it in his own perfon, by his relur- 
 re£lfion from the dead, and afcenfion into heaven : and both by him- 
 fclf and his apoftles (who were alfo indued with a power of working 
 the greateft of miracles for the confirmation of the truth of what they 
 faid) did very frequently, and moil plainly preach it. 
 
 Secondly, The doBrine of rewards and punijhments in the life to come 
 (which is for fubftance the fame with the former) according to our beha- 
 viour in this iifc, the learned heathens did generally declare their belief 
 of i which they grounded upon the juilice, purity and goodnefs of the 
 divine nature. They confidered that good men were often exercifed with 
 o-reat calamities, and that bad men very frequently were greatly pro- 
 fperous, and abounded with all earthly felicities : and therefore thought 
 it very reafonable to believe that God would in another life (hew his 
 hatred of fin and love of goodnels, by making a plain difcrimination 
 between the conditions (rf virtuous and wicked perfons, by punifhinfj 
 thefe, and rewarding thofe without exception. But this, though it was, 
 in their opinion, a very probable argument, yet they looked not on it as 
 that which amounted to a demonjiration. For they could not but be 
 
 aware, 
 
 *f ^lod fi in hoc erro, quod au'imm hominum immortales ejfe credarriy lihenter 
 erro : nee mihi errorem, quo deledor, dum vivo, cxtorquiri valom o/'/i mortuus, kfc. 
 
Chap. XIV. The Dcfign of ChrJJihfnhy. 365 
 
 aware. That that doflrine which was fo generally received by them, 
 viz. That virtue is in all conditions a reward, and vice a punifiiment 
 to itfelf, did very much blunt the edge of it; and that other very 
 harfli one, That all things befides virtue and vice are dhd(f>o^x.^ neither 
 good nor evil, did render it (as the perfcdl Stoics did feem too well to 
 underhand) too inilgnificant. But I muft confefs that HierockSy who 
 (as hath been faidj did not admit that notion, but in a very qualified 
 iVnfe, faith of thofe that think their fouls mortal (and confequcutly 
 that virtue will hereafter have no reward) that when they difpute in the 
 behiilf of virtue, Kofju-^tMsci fA«A^o», ^ a;.*)0£^a3-n-, they rathc7- talk wittily^ 
 than truly and in good earnej}. The excellent Socratus Wmfelf, when he 
 was going to drink ofF the fatal drug, thus faid to thofe that were then 
 prefent with him, " I am now going to end my days, v/hereas youi 
 *' lives will be prolonged ; but whether you or I upon this account are 
 " the more happy, is known to none but God only," intimating that he 
 did not look upon it as abjolntely certain that h,» fhould have any reward 
 in another world, for doing fo heroically virtuous an a6l, as chufing 
 martyrdom for the dodrine of the unity of the Godhead. But now, 
 what is more frequently or clearly declared in the Gofpcl, than that 
 there will be rewards and punifhments in the world to come fuitable 
 to men's a6tions in this world ? than that Chrill: will come a fecond time 
 to judge the world in righteoufnefs, a;id that all muil appear before his 
 judginent-ieaty to receive ace cording to what they have done, whether it be 
 good or zuhtther it be evil, 1 Cor. v. 10. 
 
 Thirdly, That men'' s fins Jhall be forgiven upon true repentance^ from the 
 confideration of the goodnefs and mercy of God, the heathens were 
 likewife perf.vaded, or rather hoped : but we Chriltians have the 
 ftrongeft afi'urance imaginable given us of it, by the moft folemn and 
 often reiterated promifes of God ; and not only that fome or moft, 
 but alfo that all without exception, and the moll heinous impieties, 
 upon condition of their being fincerely forfaken, fliall in and through 
 Chrift be freely forgiven. 
 
 Fourthly, The doctrine of God's readinefs to affijl men by his fpecial grace 
 in their endeavours after virtue^ could be no more, at the be/i^ than pro- 
 bable in the judgment of the heathens, but we have in tha Gofpel the 
 moft exprefs promifes thereof, for our mighty encouragement. Tally 
 in his book d: Natiira Deorum faith, that their city Rome, and Greece^ 
 had brought forth many fingular men, of which it is to be believed, 
 none arrived to fuch a height nife Deo j-uvantc^ but by the help of God. 
 And after he tells us, that Ne?no vlr magnus fine aliquo ajfiatu Divini> 
 unquam fuit. No excellent man was ever made fo but by fome divine 
 afflation. And Pythagoras in his golden verfes exhorta men to pray 
 unto God for aftilfance in doing what becomes them. 
 
 — — cJaX' i^x^v ITT i^yov 
 
 And Hleroclei (with whom I confefs my felf fo much enamoured, that I 
 can fcarcely ever forbear to prcfentmy reader with his excellent fayings, 
 when there is occafion ;) He, I fay, upon this claufe of Pythagoras, 
 hath a difcourfe, concerning the neceJTity of our endeavours after virtue 
 
 on 
 
364 *rhe Deftgn of ChrlfHanity. Sect. III. 
 
 on the one hand, and of the divine blcfling to make them fuccefsful 
 on the other, which I have often admired. And even Seneca himfelf, 
 very unlike <i Stolck, faith, Bonus vir fine Deo nemo I'J}^ iffc. No man can 
 l?e made good vi'ithout God; for can any one raiie up hiinfclf without 
 his help? 
 
 But none of thefe could have ajjurancc^ that God would not deny his 
 fpecial afliftance to any that fcrioufly feck after it ; efpccially fwice men 
 have brought themfelves into a ftate of imbeciility and great impotence, 
 through their own default. But this, I fa}', the Gofpel gives all men 
 very ferious offers of, and alliires them, if they be not wanting to 
 tbemfelves, they fliall obtain. Hence our Saviour faith, yljh^ and it 
 Jkall be given unto you : feek^ and you fnall Jind : knocks and it Jhall be opened 
 ujito you. For every one that ajkeih^ receivetb j and he that feeketh^ Jindeth \ 
 and to him that knocketh, it jhall be opened. If a fan jhall ajk bread of 
 any that is a father, will he give him afhne? or if he afk a jijh, will he for 
 afjh give him aferpent? or if he afk an eggj will he offer him a fcorpion ? 
 Jf ye then being evil^ know hoiv to give gifts unto your children j hoiu much 
 more pall your heavenly Father give the holy fpirit unto them that ajk him ? 
 Luke xi. 9, ^c. And the fame thing is told us by St. JameSy in thefe 
 words, Chap. i. 5. If any of you lack wifdom, let hitn ajk it of Gody 
 that giveth to all men liberally , and upbraideth noty and it fJ)all be given hi?n. 
 Jntoninus the philof )pher puts men upon praying for a good mind above 
 all things, but all the encouragement he could give was, x^ ^idi^u tI yUnaif 
 and fee what will come of it.^ 
 
 Thirdly, We have other do£lrines made known to us by the Gof- 
 pel, which no man could ever without divine revelation in the leaft 
 have dreanCd of. As, 
 
 Firft, That God hath made miferable fmnerSy the objects of fuch tranf-^ 
 cendent kindnefsy as to give the/n his only-begotten Son. And there arc thefe 
 five doiStrines implied in this, which are each of them very itrong mo- 
 tives and incentives to holinefs, viz. 
 
 I. That God Almighty hath made fuch account of us, and fo con- 
 cerned himfelf for our recovery out of that wretched condition we had 
 by finning againft him plunged our felves into, as to fend his own Son 
 from heaven^ to (hew us on what terms we may be recovered, and alfo 
 in his name even to (-7) pray znd bcj'eech us to comply with them. That 
 he fliould lend no meaner a perfon than one who was the (r) Brightttejs 
 of his glory, and the exprefs image of his pcrfcn by whom atj'o he made the luorldsy 
 iiponthis errand, is luch a motive to holinefs as one would think no 
 linner could be able to ftand out againft. That God fhould fend an 
 ambaflador from heaven to alTure us that he is reconcileable, and bears 
 us f^ood will, notwithftanding our high provocations of him, and to 
 lay before us all the parts of that holinefs which is necelTary to reftore 
 our natures to his own likencfs, and to make us capable of enjoying 
 bleflednefs ; and moft pathetically moreover to entreat us to do what 
 lieth in us to put them in pradtice, that fo it may be to eternity well 
 with us ; and that this ambafTador fliould be fuch a one alfo as we now 
 faid, never was there fo marvellous an expreflion of the divine love ; 
 
 and 
 
 * Lib. 9. Sal, 40. (y) 2 Cor. v. 20. (r) Heb, i. a, 3; 
 
Chap. XIV. The Deftgn of Chrijllamty. 3^5 
 
 and therefore one would conclude' it perfedly irrefiftiblc by all perfons 
 that have not extirpated out of their natures all ingenuity. 
 
 2. That this Son of (jod converfed upon equal terms with men, 
 and was incarnate for their fakes [s). Great is the myftery of Godlinefs^ 
 God mamfeliedin the Jlejh. That he fhould become the fon of man, fub- 
 mit to be born of a woman, is a demonftration that Cxod is fo far from 
 having call off humane nature, that (as much as it is depraved) he 
 bearcth a very wonderful good will ftill to it, and hath a real defiie 
 to re-advance and dignitie it: even this fimply confidered, and 
 without joyning with it the conlideration of the defgn of it, might 
 make us conclude this : feeing Chritl's taking our nature is the 
 bringing of it (o near to the divine^ as to lodge it within one :rii\A. 
 the felf-fame peifon. And therefore, befidcs the motive to holinefe 
 drawn from (jod's infinite l^ve therein exprelTed, this doctrine contain- 
 eth another very powerful one, viz. That it muft needs be the vileft 
 thing to difhonour our nature by lin and 'wickednefs, and for more fo, 
 than it was f(jr the Incarnation of Jefus Chrift ; in" that it may now 
 be properly faid, that it is in his perfon advanced above even the nature 
 oi angels ; for him v/ho is invelled with it do they themfclves worlliip- 
 And how can any Chriftian, v^-hile he conudereth this, be able to for- 
 bear thus to realbn with himfelf ? Shall I by harbouring filthy lufts de- 
 bafe that nature in my own perfon, which God hath to fuch an infinite 
 height exalted in his Sons? God forbid. What an additional motive 
 is this, to do as Pythagoras advifed his fcholars, in thefe words, Above 
 &ll things revere and Ji ana in O'icc of thyfelf*. Do nothing that is difbe- 
 coming and unworthy of fo excellent a nature, as thine is. 
 
 3. That this Son of God taught men their duty by his own example, 
 and did himfelf perform among them what he required of them. Now 
 that he fhould tread before us every ftep of that way, which he hadi 
 told us leadeth to eternal happinefs, and commend thofe duties which 
 are moft ungrateful to our corrupt inclinations, by his own practice ; 
 our having fo brave an example is no fmall encouragement to a chear- 
 ful performance to all that is commanded. For how honourable a 
 thing mull it needs be to imitate the only begotten Son of God, and 
 who is God himlelf ! How glorious to follow fuch a pattern ! Thofe 
 who have any thing of true generohty, cannot but find themfelves, by 
 the conhderation hereof, not a little provoked to abandon all fin, and 
 to fet themfelves very heartily to the performance of whatfoever duties 
 are required of them. And as for thofe^ which we are apt to look 
 upon as unworthy of us, and too low for us (fuch as meek putting up 
 of affronts, and condefcending to the meaneft offices for the ferving of 
 our brethren) how can his fpirit be too lofty for them, that confiders 
 ChrijVs was not ? Now thefe are all fuch motives and helps to holi- 
 nefs, the like to which none but thofe who have the Gofpel, ever had. 
 
 4. That this Son of God was an expiatory iacrifice for us. We have 
 already fhewa what cogent arguments to all holy obedience are herein 
 contained. 
 
 5. That this Son of God being raifed from the dead, and afcended 
 into heaven is our high prieft there, and ever lives (as the autiior to the 
 Hebrews faith) to make intcrcejfon with his Father /o/' ui (t). The Hea- 
 then?, 
 
 {s) I Tim. iij. 16. * Uuujh tt^Av'Mr^ »'/Jn9 fA-jy»i. (-') Chap. yii. 
 
366 The Deftgn of ChriJIlamty, Sect. III. 
 
 thens, it is confefTed, had a notion of dcsmons negotiating the affairs of 
 men with the fupreme God ; but they could never have imagined in 
 the lealt that they {hould be fo highly privileged, as to have one who 
 is the begotten Son o'i this God, and infinitely above all perfons dear 
 to him, for their perpetual mediator and interceflbr. I need not fay 
 what an encouragement this is to an holy life. 
 
 And as the doctrine of God's giving his Son, which containeth the 
 five forementioned particulars, is fuch as the higheft improvement of 
 reafon could never have caufed any thing like it to have entered our 
 thoughts, or that is comparable thereunto for the effectual provoking 
 of men to the purfuance of all holinefs of heart and life: fo. 
 
 Secondly, The doBrinc of his fending the Holy Ghofi^ to move and excite 
 us to our diityy and to affijU chear., and comfort us in the performance of ity 
 may go along with it. How could it once have been thought, without 
 divine revelation, that a perfon indued with the divine nature, with 
 infinite power and goodnefs, fhould take it upon him as his office and 
 peculiar province to ailiil men's weaknefs in the profecution of virtue ? 
 But this doth the Gofpel afiure us of; as alfo that thofe which do not 
 refift and repel his good motions ihall be fure to have always the fuper- 
 intendency of this blefled Spirit, and that he will never forfake them, 
 but abide with them for ever, and carry them from one degree of grace 
 to another, till at length it is confummatc and made perfect in glory. 
 And to this I add. 
 
 Thirdly, The doSlrine of our union with Chrifl through this fpirit : 
 which union, (to fpeak in the words of the learned Dr. Patrick in his 
 Menfa Mvftica) is ?iot only fuch a moral one as is between hufiand and wife, 
 which is made by love \ or between king andfuhjecis^ which is made by lotus ; 
 hut fuch a natural union as is betvjcen head arid members, the vine and 
 branches^ w'nc' is 7nade by one fpirit or life dwelling in the whole. The 
 ApolHe faith, i Cor. xii. 12, 13. Js the body is one and hath many mem- 
 bers ; and alfo the members of that body being many^ are one body^ fo 
 nlfo is Chriji ; for by one fpirit are we all baptized into one body. Now fee 
 what ufe the Apoftle makes of both tiiefe, i Cor. vi. 15, 19, 20. Knotu 
 you not that your bodies are the members of Chrifl ? Shall I then take the 
 members of ChriJl^ and make them the members of an harlot f God torbid. 
 And then he thus proceeds in the ig and 20 verfes. fVhat, knoiu you not 
 that your body is the temple of the Holy Ghojl^ tuhich is in you., tuhich ye 
 
 lat 
 lear 
 
 of God, from thefe two doilrineSy is ifiexprejjible. 
 
 Laftly, The docirine of the unconceivably great reward., that fhall he con- 
 ferred upon all good and holy perfons., which the gojpel hath revealed, is luch 
 as could not poffibly by the mere help of natural light enter into the 
 thoughts of thofe that were ftrangers to it. We are therein aflured not 
 only of another life, and that good men flaall therein be rewarded, but 
 likew'.fe that the reward that ihall be conferred upon them, (hall be no 
 lefs than an hyperbolically hyperbolical weight of glory : as are the words of 
 S. Paul., 2 C'jr. iv. 17. Thofe that overcome., are promifed that they 
 fhall fit with Chriji on hii throne^ even as be overcame and is fet down with 
 
 his 
 
Chap. XIV. The Defign of Chnjihrnty. 367 . 
 
 hii Father on hii thrcKe^ Rev. iii. 2r. In fhort, the happinefs that our 
 Saviour will reward all his faithful difciples v/ith, is fo expreffed, as 
 that we are allured it is inexpreffible, and likewife far exceeding the 
 (liort reach of our prefent conceptions : of which their fouls are not 
 only to partake, but their bodies alfo, they being to be made (as vile as 
 they are in this ftate) («) like the glorious body o^]it{\i% Chrift, and though, 
 ibwn in corruption and dijhonoury to be raifed in ^tory., i Cor. xv. 
 
 Now though, as we faid, the learned heathens did many of them, 
 by the exercife of their reafon, make it probable to themfelves that 
 their fouls were immortal, and that in another world virtuous perfons 
 (hall be richly rewarded ; yet no reafoning of theirs could ever enable 
 them fo much as to conjecture, that this revvard ihall be fuch an //ra- 
 vienfely great one, as that the Gofpel allures us of ; there being a won- 
 derful difproportion betwixt the beft fervices that the moft virtuous 
 perfons are in a poflibility of performing, and fuch a reward as this ; 
 and it being alfo impoilible that fo great a felicity as that of the foul 
 only, fhould be a neceflary and natural refult from the higheft degrees 
 of holinefs ihat are attainable in this low and imperfecfl ftate. But yet 
 it is too well known to be concealed, that the Pythagoreans and Pla^ 
 tonijls do fpeak very great things of the happincls of heaven ; and thofc 
 of them that difcourfc intelligibly concerning it, do give in the general 
 the Gofpel notion of it. I have found Simplicius fomewhere, in his 
 comment on Epi^etus^ calling it an eternal reji with God, And the /*;- 
 thagoraan verfes conclude with thefe two. 
 
 When frojn this body thourt fet free^ 
 
 Thou fl)alt inouni up to th^ Jky : 
 And an immortal God jh alt be^ 
 
 Nor any more Jhalt die. 
 
 Where by [Thou jhak be an immortal God] the commentator Hitrochs 
 underftands, thou fnalt be like to the immortal gods, and by them ht- 
 meaneth, as appears by his comment upon the tirlt verfe, thofe excel- 
 lent fpirits that are immediately fubordinate to their maker the fupreme 
 God, and the God of gods^ as he calls him ; by which he feemeth to 
 underftand th^.fame with thofe called in the Scripture arch~angels\ for 
 I find that he gives the name angels to an order next below them, ^o 
 that, according to him, it was the Pythagorcean dodlrine, That good 
 men fhall, when they go to heaven, be made in flate and condition 
 like to thofe that are likeil to God Almighty. But how they fliould 
 learn this, by mere natural light, is unimaginable. That which is 
 moft probably conje6lured, is, that they received thefe with feveral 
 other notions from the ancient traditions of the Hebretvs. But as for 
 their cu^a. diyonTi;^ and "O'^yt^cc •ir,£[,y.a'Iixtv, the fplendid lodyy and /piri^ 
 tual vehicle they talk of, they mean not that glorious celejtial * body, 
 
 which 
 
 (h) Phil. iii. 21. 
 
 * This notion of a fine body did Tertullian retain his belief of, after he 
 was converted to Chiiftianity, and took it for the Inn^r man, fpoken of in 
 Scripture, 
 
368 7he Defig7i of ChriJIianlty.' Sect. IIL 
 
 which the Apoftle tells us this terrejir'ial one (hall be changed into, 
 but, a thin fubtile body, which they fay the foul even while it is in 
 this grofs one is immediately clofed in: and whkh being in this life 
 well purified from the pollution it hath contra6ted from it's'cafe of flefh, 
 the foul taking it's flight from thence with it, cnjoyeth its happinefs in 
 it. But, 1 fay, the change of this vile into a glorious body they were 
 perfectly ftrangers to. 
 
 Now what an unfpeakable encouragement to hoUmfs is the happinefs 
 which the Gofpel propofeth to us, and gives us afl'urance of alfo, that 
 the now mentioned, or any of the philofophers could never by the beft 
 improvement of their intellectuals have conceived to be fo much as 
 likely to be attainable by mankind ! and who would ftill ferve their 
 filthy lufls, and in fo doing be the vileft of fla\'es here, that look to 
 reign with the King of the world for ever hereafter ? He that hath this 
 hope in him, faith S. John, purijieth hnnfclf even as he is pure., I John iii. 3. 
 
 And what hath been fpokcn of the greatnefs of the reward which is 
 promifed in the Gofpel to obedient pcrfons, may be faid alfo of the 
 punijhnent it threatneth to the difobeuient. It would make, one would 
 think, an heart of oak, and the moil hardened finner to tremble and 
 fhake at the reading of thofe expreilions it is fet forth by. Some of 
 the philofophers do fpeak very dreadful things concerning the condition 
 of wicked men in the other world; but they fall extreamly {hort of 
 what the Gofpel hath declared. But I confefs a difcourfe on this head 
 will not very properly come in here. For mere reafon might make it 
 exceedingly probable, that fo highly aggravated fins as thole which are 
 committed againft the Gofpel are, Ihall be punifli'd as feverely, if im- 
 penitently perfiftcd in, as is declared by our Saviour and his Apoftles 
 they fhaJl be. But however it is no fmall awakening to us Chriftians, 
 that we have fuch an undoubted afllirance from God himfelf, what we 
 muft expect if- we will not be prevailed upon by all the means afforded 
 us for our reformation, but fhall notwithllanding them perfevere in the 
 neglc«St of known duties, and in the allowance of known wickednefs. 
 
 CHAP. XV. 
 
 That the Gofpel containeth far greater Helps for the ejfe^ing of the Defjgn 
 of making Men inwardly righteous^ and truly holy^ than God"" s inofl pe- 
 tuliar People., the IfraelttcSy zuere favoured u'ith. IVhere it is Jhcivedy 
 I . That the Gofpel is incomparably more e^l^ual for this Purpofe than the 
 JHoJaical Laivivas. 1. And that upon no other Accounts the jews were 
 in Circumjlances for the obtaining of a thoroxv Reformation of Life and 
 Purification ' of IS/ature, like to thofe our Saviour bath blefj'ed his Djf 
 ciples with. 
 
 N the fecond place, it is the cleared cafe. That the Gofpel of 
 our Saviour containeth far greater helps and advantages for the ef- 
 feeing of the great work of uiahng; men really righteous and truly 
 
 holj^ 
 
 I 
 
Chap. XV. The Defgn cf Chrj/Immfy. ^^9 
 
 holyy tha7i GocVs mojl peculiar people^ the Ifraelites, whom he knenu and. 
 favoured above all the nations of the earthy luere partakers of. 
 
 Firft, Nothing is plainer than that the Gofpel is incomparably more 
 efFe^lual for this purpofe, than the Mofaical law was. For indeed that 
 was diredfly defigned only to reilrain thofe that were under the obliga- 
 tion of it from the more notorious fins. // ivas addedy faith the Apoitle, 
 bec(^ufe of tranfgrejfony till the feed floould co7ne, ^c. Gal. iii. 1 9. fujhn 
 Martyr faith particularly of the facrifices, that the end of them was to 
 keep the Jews from worlhipping idols, which Trypho alfo, though a 
 Jew that greatly gloried in the law, acknowledged. They were an 
 extremely carnal and vain people, exceedingly prone to be bewitched 
 with the fuperflitions of the Gentiles ; God gave them therefore \ 
 pompous way of worfliip that might gratifie their childifh humour, 
 and fo keep them from being drawn away with the vanities of the Hea- 
 thens among whom they dwelt : and he gave them, withal, fuch pre- 
 cepts inforced with threatnings of mod fevere and prefent punifhments, 
 as might by main force hold them in from thofe vile diforders, immo- 
 , ralities and exorbitances that had then overfpread the face of the woe- 
 fully depi-aved and corrupted world. It is certain that the law of Mofesy 
 ftri6lly fo called, did properly tend to make them no more than exter- 
 nally righteous -, and whofoever was fo, and did thofe works it enjoyn- 
 ed (which they might do by their own natural ftrength) was efteemed 
 according to that law, and dealt with, as juft and blamelefs; and had. 
 a right to the immunities and privileges therein promifed. But much 
 lefs was it accompanied with grace to indue the obfervers of it with an 
 inward principle of holinefs. 
 
 And the Apoftle S. Paul exprefleth this as the great difference be- 
 tween that law and the go/pel, in calling this the Jpirit, and that the 
 letter^ as he feVeral times doth. Not that God, who was ever of an 
 infinitely benign nature, aad love it felf (as S. John defcribes him) was 
 wanting with his grace to well-minded men under the Old Teda- 
 mcnt ; or that the Jews were all deftitute of an inward principle of 
 holinefs ; nothing lefs : but the law which Mofes was peculiarly the 
 promulger of, did not contain any promifes of grace, nor did the obli- 
 gation thereof extend any farther than to the outward man. But there 
 ran, as 1 may fo exprefs my felf, a vein of Gofpel all along with this 
 law, which was contained in the covenant made with Abraham and his 
 ieed, by virtue of which the good men among the jews expelled julli- 
 fication and eternal falvation, and performed the fubftance of thofe du- 
 ties which the New Teftament requireth, and which were both by 
 Mofes and the Prophets, at certain times, and upon feveral occafione, 
 urged upon them. 
 
 But as for this law of Mofes confidered according to its natural mean- 
 ing, it is called a law of a carnal commandment^ Heb. vii. 16. And the 
 fervices it impofed, weak and beggarly elements^ Gal. iv. 9. And 2. law 
 which made no man perfeEl^ Heb. vii. 19. Its promifes therefore were 
 only temporal; upon which account the author to the Hebrews faith, 
 that the Gofpel is eftablifhed on better promifes. Nor was jufkification 
 before God obtainable by it, as S. Paul frequently flieweth ; and there- 
 :fore did account the ri^jhteoufaefs of it very mean and vile in compari- 
 
 VoL. VL A a fon 
 
37© *rJ?e Deftgn of Chr'ijitaiHty. Sect. Ilf* 
 
 fon of that which the Gofpel indued men with. No man cftuld be ac- 
 quitted by the fevereft obfervance of this law from any other than civil 
 punilliments, nor were its Jhcrijices able to make the oflerers perfect as 
 pertaining to the confciencc^ Heb. ix. 9. And though it be true (as Mr. 
 Chilli ngnvorth obferveth iji his fermon on Gal. v. 5.) That the legal facri- 
 fices nvere very apt and commodious to fljadoiv forth the ohlatiou and fati.f ac- 
 tion of Chrijt ; yet this ufe of them nvas f> myjlical and rtfer-ved^ fo impofjihlt 
 to be coUeEled out of the letter of the law ; that ivithout a fpecial revelation 
 front Gody the eyes of the J/raelites nvcre too lueah to fervc thcniy to pierce 
 through thofe dark clouds audflMtdoivSy and to carry their obfervation to the 
 fubflancc. So thaty proceeds he, / conceive thofe Jhcrifces of the law in 
 this refpecl are a great deal more beneficial to us Chrijlians : for there is a 
 ^reat difference between facraments and types : types are only ufcful after the 
 antitype is difcoveredy for the confirmation of their faith that follow. As for 
 examplcy Abraham'^ offering of Ifaac by faith did lively reprefent the real 
 oblation of Chriji ; but in that refpecl was of little or no ufe till Chrifi was 
 indeed crucified y it being impofjtble to make that hiflory a ground luork of 
 their faith in Chrifi. The like may be J aid of the legal facrifices. 
 
 And for a cluar underllanding of the direcl ufe of this law, I refer 
 the reader to that fermon : where it is fully, and, in my opinion, ae 
 judicioully difcourfed as I have ever elfewhere met with it. 
 
 Secondly, Nor were thefe fpecial favourites of heaven upon any other 
 accounts in circumilances for the obtaining of a thorow reformation of 
 life, renovation and purification of nature, comparable to thofe which 
 our Saviour hath blefled his difciples with. For though they had, as 
 we Vaid, for the fubitance the {■a.me fpiritual precepts which are enjoyned 
 in the Gofpel over and above the Alofaical law ; yet thefe were inforced 
 by no esprefs promifes of eternal happinefs, or threatnings of eternal 
 inifery : nor was fo much as a Ife to come otherwife than by tradition, 
 or by certain ambiguous exprelhons (for the moll part) of their infpired 
 men, or by fuch fayings as only implied it, and from which it might be 
 rationally concluded, difcovered to them : as for iniliance, in that place 
 particularly, wiiere God by his reprefentative, an angel, declared him- 
 lelf to his fervant Mcfis to be the God of Abraham y the God of IfaaCy and 
 the Gcd cf Jacob (r) ; from whence our Saviour inferred that doctrine 
 for this reafon, lliat Gcd is not the God cf the dead, but of the living [y). 
 And that the notices they had hereof were not very plain and clear, is 
 apparent, in that there was a feci among them, viz. the SadducctSy that 
 profefied to diibelieve it ; and yet, notv/ithftanding, were continued in 
 ilie body, and enjoyed the privileges of the Jcwifh Church. But that 
 one forecited aflertion of tlie Apoltle, 2 Titn. i. 10. putteth this out of 
 all qucflion, viz. Tliat Chrill hath brought Ufe and immortality tc light 
 through the Gofpel. From wlience we may alliiredly gather thus much 
 at leall, vi-z. That in the Gofpel is manifeitly revealed life and immor- 
 tality, which w;-.^ never before made known fo certainly. 
 
 I add moreover, that the Jfraelites were required to keep at fuch a 
 diflance from all other nations, that they could not but be by that 
 means greatly inclined to morofity, felf-conceitednefs, and contempt 
 ©f their fellow-creatures : and were ever and anon employed in fuch 
 
 fcrvices 
 {f>) £xod. ill. 6. (/) Matth. xxii. 32. 
 
Chap. XV. The Defign of Chrijlmnlty, y]i 
 
 fervices as naturally tended, through the weaknefs of their natures, to 
 make their fpirlts too angry and fierce, not to fay cruel. As for in- 
 ftance, that of deftroying God's and their enemies, and fometimes their 
 innocent children too, and the cattle that belonged to them. And 
 feveral connivances and indulgencies they had (as in the cafes of divorce 
 and polygamy and revenge) which did not a little conduce to the gra- 
 tifying of fenfuality, and the animal life \ all which are taken away by 
 our faviour Chrift. Thefe things, with diverfe others, made it in an 
 ordinary ivay impoffible for thofe people to arrive at that height of virtue 
 and true goodnefs, that the Gofpel defigneth to raife us to. And 
 though we iind fome of them very highly commended for their great 
 fan6lity ; we are to underftand thofe encomiums for the 7noJi part, at 
 lead, with a reference to the difpenfation under which they were ; and 
 as implying a confideration of the circumftances they were in, and the 
 means they enjoyed. 
 
 And thus have we Ihewed what a moft admirably efFe£lual courfe 
 our bleffed Saviour hath taken to purijie us from all filthinefs both of the 
 fefj and fpirit, and to make us in all refped^s righteous and holy ; and 
 how much the Chriftian difpenfation excelleth others as to its aptnefs 
 for this purpofe. And from what hath been faid we may fafely con- 
 clude. That neither the world, nor any part of it was ever favoured by 
 God with means for the accomplifhment of this work, comparable to 
 thofe which are contained in the Chriftian religion. 
 
 So that, well might S. Paul call the gofpel of Chrift the po-wer of 
 God to falvation (2), that is, both from mifery and the caufe of it. 
 Well may the weapons of the Chriftian warfare be faid not to be carnal 
 end lueaky but mighty through Gody to the pulling down of frong holds ^ and 
 cajling doivn imagitiations and every higl thing that exalteth it felf againfl the 
 hioivledge of Gody and bringing into captivity every thought to the obediefice 
 cf Chrifl (a). Great reafon had Clemens Alexandrinus to call our Saviour 
 fc%8^a;T«T?)T©' CTajoz-yoyf^, the infru^or and fchool-majler of humane na^ 
 ture * i and to fay, as he doth in the following words, That he hath 
 endeavoured to fave us by uftng nvith all his mighty all the infruments of 
 ivijdoniy or all ivife courfeSy and draws us bach by ifiany bridles from gratify 
 jng unreafonable appetites. And Jujlin Martyr^ Ipeaking of the Gofpel, 
 had caufe pathetically to break out as he did, in thefe words, « TjaOwy 
 iuiu!^ (pivyuSfJl-zi^iovy Sec. f thou expeller and chafer away of evil affeC' 
 tions ! thou extinguiper of burning lufs I This is that which makes us not 
 poets or philofophers or excellent orators y but of poor mortal men makes iis^ like 
 fo many immortal gods, atui tranfateth us from this low earth to thofe regions 
 that are above Ol)unpus. And well, again, might the fame good Father^ 
 having tliroughly acquainted himielf with the Stoick and Platonick phi- 
 lofophy, (by which latter he thought himfelf to have gained much wif- 
 dom) and at laft by the adviee of an old man a ftranger, having ftudied 
 
 the Gofpel, thus exprefs himfelf, tomtav i^mw (piXpo-of »»v ly^isr/coy ii.a<^a>^ 
 «t) crtVip^^oi-, Ztc.\ I found this alone to be the fafe and profitable philofophy^ 
 and thus and by this meatts became I a philofopher. 
 
 A a 2 ^Implic'iW 
 
 {%) Rom. i. xf>. {a) 2 Cor. x. 5. * Psedag. p. 120. 
 
 f Oratio ad Grxcos, p. 40. % Dialog, cum Tryph^p, 225. 
 
372 The Befign 6f Chrijl'ian'it^ Sect. III. 
 
 * Slniplk'ius faith thus of Epidetus his Enchiridion^ That it hath woxi 
 CO ^^ac-^^«y kJ xh»jIixcv, y^ ;/;«f/j of pcwt'rfultiefs^ and pungency^ that thofe 
 which are not perfectly dead, mufl needs come to underftand thereby 
 theix- own aflections, and be effedlually excited to the re£tifying of them. 
 Could he give fuch a character as this of that Httlc book of his Brother- 
 Heathen ; what c"an be invented by us high enough for the Gofpel ? 
 That, as very fine a thing as it is, being extremely weak and infufficient 
 for the purpofe upon the account of which he praifeth it, if compared 
 with this blefled book. 
 
 CHAP. XVI. 
 
 An OhjeBion againjl tl>€ ivonderful Effcacy of the Chrifian Religion for the 
 Fiirpofe ofuuihing Men holy^ tahenfrcin the -very little Succefs it hath hereWy 
 together nvith the prodigious JVicktdnefs of Chrijletidom. An Anfiver given 
 to it in three ParticularSy viz. l . That honv illfoever its Succefs is, it is evi- 
 dent from the foregoing Difcourfe, that it is net to he imputed to any IVeaknefs 
 or hu_ffii.acy in that Religion. The true Catfes thereof afftgned. 2. That it 
 is to be expeBed that thofe fhould be the ivorfe for the Gofpel, that nvill 
 ■not be bettered by it. 3. That there ivas a Time when the Gojpel's Succefs 
 'U'as greatly anfiuerable to what hath been faid of its Efficacy. And that 
 the Primitive Chrifians ivere People of mojl unblamcable and holy Lives. 
 The Gnofichs improperly called Clyrflians in any Senfe. The Primitive 
 Chri/iians proved to be Men of excellent Lives, by the Tefimonies of Fa- 
 thers contained in their Apologies for them to their Enemies ; and by the 
 Acknowledgments of their Enemies themfelves. An Account given in par- 
 iicular of their meek atidfiibmiffive Temper, out of TertuUian. 
 
 IF it be now objecled againft what we have faid of the admirable 
 efficacy of the Chriilian religion for the purpofe of making men 
 holy, That tliere is but very little fign of it in the lives of thofe that 
 profefs to believe it : for who are more woefully loft as to all true 
 gopdnefs, who are more deeply funk into fenfuality and brutilhnefs, 
 than are the generality of ChrilHans ? Nay, among what fort of men 
 are all manner of abominable wickednefll'S and villanies to be found 
 to rife, as among them ? Upon which account the name of Chriftian 
 ilinks in the nollrils of the very Jews, Turks and Pagans. Beaftly 
 intemperance and uncleannefles of all forts, the moll fordid covet- 
 oufnefs, wretched injuftice, oppreffions and cruelties ; the mofl de- 
 vililli malice, envy and pride ; the deadliell animofities, the moft out- 
 ragious feuds, diflentions and rebellions •, the plaincH; and groflell ido- 
 latry, higheil blafphcmies and moll horrid impieties of all kinds are in 
 no part of the world more obfervable than they are in Chriflendom j 
 nor moll of them any where lo obfervable. And even in thofe places 
 
 where 
 * Page 2. 
 
Chap. XVI. The Deftgn of Chrl/i'mmty. 373 
 
 where the Gofpcl is moft truly and powerfully preached, and particu- 
 larly in this our nation, there is but little more to be taken notice of 
 in the far greater number, than the nnjne of Chrijlians ; nor any mor» 
 of religion, than inlignificant complimentings of God, and a mere bo- 
 dily worfliip of him. But what abominable vice is there, that doth not 
 here abound ? nay, where doth the higkejl and moft daring of impie- 
 ties, viz. Athelfm it felf, fo boldly Ihew its head as it doth here ? And 
 as for thofe among us that make the greateft pretences to Chriftianity, 
 befides a higher profefiion, a more frequent attendance on ordinances, 
 and a mighty zeal for certain fruitlefs opinions they have taken up, 
 and little trifles which fignifie nothing to the bettering of their fouls, 
 and carrying on that which we have Ihewed is the Defign of Chriftia- 
 nity ; there is little to be obferved in very many, if not moft, of them, 
 whereby they may be diftinguiftied from other people. But as for the: 
 fms of covetoufnefs, pride and contempt of others, difobedience to au- 
 thority, fedition, unpeaceablenefs, wrath and fiercenefs againft thofe 
 that differ in opinion from them, cenforioufnefs and uncharitablenefs ; 
 it is too obvious how much the greater part of the fe£l:s we are divided 
 into are guilty of mojl^ if not cr//of them. And that which is really thi 
 poiuer ofgocUhiefs doth appear in the converfations of but very few. 
 
 God knows, the wickednefs of thofe that enjoy and profefs to believe 
 the Gofpel, is an extremely fertile and copious theme to dilate upon ; 
 and is fitter to be the fubjecl of a great volume (if any one can perfuade 
 himfelf fo far to rake into fuch a noyfome dunghill, as fure none can, 
 except enemies to Chriftianity) than to be difcouifed by the bye, as it 
 is here. Nor can there be any eafier talk undertaken than to fhew, 
 that not a few mere Heathens have behaved themfelves incomparably 
 better towards God, their neighbour, and themfelves, than do the 
 generality of thofe that are called Chrijlians. Nay, I fear it would not 
 be over-difficult to make it appear, that the generality of thofe that 
 never heard the Gofpel, do behave themfelves in feveral refpeds better 
 than they do. 
 
 But I have no lift to entertain my felf or reader with fuch an unplea- 
 fant and melancholy argument, but will betake my felf to anfwer the 
 fad objedlion which is from thence taken againft the truth of our laft 
 difcourfe. 
 
 I. And, in the firft place, let the Gofpel have never fo little fuccefs 
 in promoting what is defigned by it ; whoever confiders it, and what 
 hath been faid concerning it, cannot but acknowledge that it is in 
 itfef-AS fit as any thing that can be imagined for the purpofe of 
 throughly reforming the lives, and purifying the fiatitres of mankind : 
 and alfo incomparably more fit than any other courfe that hath ever 
 been taken, or can be thought of. So that we may certainly conclude. 
 That the depravednefs of Chriftcndom is not to be afcribed to the in- 
 efficacy of the Gofpel, but to other caufes : namely, men's unbelief of 
 the truth of it : as much as they profefs faith in it : their inexcufuble 
 negleft of confidering the infinitely powerful motives to a holy life con- 
 tained in it ; and of ufing the means conducing ^hereunto prefcribed by 
 it. And thefe are infeparable concomitants, and moft effecflual pr(v 
 nxoters of each othfr. Every man's inconfideration is proportionable 
 
 . A a 3 to 
 
374 5"/f/ T)tfign of ChryJiatuty. Sect. III. 
 
 to his Incredulity, and his incredulity to his inconfidcration ; and how 
 much of careleffnefs is vifible in men's lives, fo much of unbelief doth 
 pcflefs their hearts : and fo on the contrary. Upon which account to 
 believe and to be obedient^ and not to hel'uve and to he difobcdient, are fync- 
 nymous phrafes, and of the fame fignification in the New, and iikcwife 
 in the Old Teftament. Now it is a true faying of Tertulliatiy Pervi- 
 cacia nullum oppcfuit remedium Deusy God hath provided no remedy, 
 that is, no ordinary one, againll wilfulnefs. And though the Gofpel 
 hath fuch a tendency as hath been fliewn, to work the mod excellent 
 cfFedils in men, yet it doth not operate as chanvs do, nor will it have 
 fuccefs upon any without their own concurrence, and co-operation 
 with it. The excellent rules of life laid down in the Gofpel mull ne- 
 ceflarily fignifie nothing to thofe, that only hear or read them, but 
 will not mind them. Its proinifes or thre,2t;ungs can be exciting to 
 none, that will not believe or c$nftder them : nor can the arguments it 
 affordeth to provoke to affent, be convincing to any but thofe that im- 
 partially weigh them ; its helps and alhilances will do no good, where 
 they are totally neglected. And though there be preventing as well as 
 aflUling grace going along with the Gofpel) for tlie efFe£lual prevailing 
 on men's wills to ufe their utmoft endeavour to fubdue their lufts, and 
 to acquire virtuous habits •, yet this grace is not fuch as that there is no 
 pofTibility of refufmg or quenching it. Nor is it fit it (hould, feeing 
 mankind is indued with a principle of freedom, and that this principle 
 is efl'ential to the humane nature. 
 
 I will add, that this is one immediate caufe of the unfuccefsfulnefs 
 of the Gofpel, to which it is very much to be attributed; namely, 
 men's flrange and unaccountable raillaking the defign of it. Multitudes 
 of thofe that profefs Chriflianity are fo grofly inconfiderate, not to fay 
 v/orfe, as to conceive no better of it than as a fcience and matter of fpe- 
 cttlation: and take thcmfelves (though againft the cleared evidences of 
 the contrary imaginable) for true and genuine Chriilians, either be- 
 caufe they have a general belief of the truth of the Chriftian religion, 
 and profefs themfelves the Difciples of Chrift Jefus in contradiftindion 
 from feivs, Mahctnetansy and Pagans ; and in and through him alone 
 expe*^ falvation: or becaufe they have fo far acquainted themfelves with 
 the doQrine of the Gofpel, as to be able to talk and difpute, and to 
 make themfelves pafs for knowing people : or becaufe they have joined 
 themfelves to that party of Chriftians which they prefume are of the 
 pureft and mofl reformed model, and are zealous fticklers for their pe- 
 culiar forms and difcriminating fentiments •, and as ftiff oppofers of all 
 other that are contrary to them. Now the Gofpel muft neceffarily be 
 as inefl'cO:ual to the reclifying of fuch men's minds, and reformation of 
 thc'iT manners, while they have fo wretchedly low an opinion of its. 
 defign, as if it really had no better : and fo long as they take it for 
 granted its main intention is oioa^eny u /3£Alii;<r« , to make them crtkodox^ 
 ■not viriuousy it cannot be thought that they {hould be ever the more 
 holy, nay, 'tis a thoufand to one but they will be in one kind or other 
 the more unholy for their Chriftianity. 
 
 And ladly, There are feveral untoward opinions very unhappily In- 
 ililled into profeflbrs of Chriftianity, ^hidi render the truths of the 
 
 Gofpel 
 
HAP. XVI. The Deffgn of Chrijiiamty. 375 
 
 Gofpel they retain a belief of, infiffnificant and unfuCcefsfiil as to tlic 
 bettering either of their hearts or lives, as infinitely apt and of as mighty 
 efficacy as they are in themfelves for thofe great purpofes. 
 
 2. Secondly, Whereas it was faid alio, that the generality of hea- 
 thens live in diverfe refpe£ls better lives, than do multitudes, and even 
 the generality, of thofe that profefs Chridianity ; it is fo far from being 
 difficult to give a fatisfaftory account how this may be without difpa- 
 raging our excellent religion j that it is to be expedted that thofe people 
 (liould be even much the ivorfe for it, that refufe to be bettered by it. 
 It is an old maxim, that Corruptio optimi ejl pijfitna : the hcji things being 
 fpoiled, do prove to be the very worlt : and accordingly, nothing lefs is 
 to be looked for, than that degenerate Chrillians fliould be the vileft. 
 of all perfons. And it is alfo certain, that the belt things, wlien 
 abufed, do ordinarily ferve to the wx»ril purpofes ; of which there may 
 be given innumerable inftances. And fo it is, in this prefent cafe. 
 St. Paul told the Cori/ithinnsy that he and the other apoftles were a 
 favour of death unto death^ as well as of life unto Ife (b). And our Saviour 
 gave the Pharfees to underltand. That for jiidg7nent he ivas come into the 
 tuorld ; that thofe that fee tiot., might fee ; and that thofe that fee, viig^t be 
 made blind ( c) ; that is, ""That it would be a certain confequent of his 
 coming, not only that poor ignorant creatures fliould be turned from 
 darknefs to light, but alfo that thofe which have the light, and fhut their 
 eyes againft it, fliould be judicially blinded. And the forementioned 
 Apoftle, in tlie firft Chapter of his Epiflle to the RomatiSy faith of thofe 
 that held the truth in unrighteoufnefs, that would not fuffer it to have any 
 good efFe£b upon them through their clofe adhering to their filthy lulls, 
 that God gave them up to the mofl unnatural villanies, permitted them 
 to commit them by with-holding all redraints from them ; and likewife 
 gave them over f.'j vZt cl^i.uiyi.o)/, to a reprobate mind. So that, from the jufl 
 judgment of God it is, I fay, to be expelled, that depraved Chriftians 
 ihould be the mofl wicked of all people : and therefore it is fo far 
 from being matter of wonder, that thofe who will not be converted by 
 the Gofpel, fhould be fo many of them very horribly prophane ; that 
 it is rather fo, that all thofe which, having for any confiderable 
 time lived under the preaching of it, continue difobedient to it, fhould 
 not be fuch. In the purell ages of the church, were degenerated Chrif- 
 tians made in this kind mofl fearful examples of the divine vengeance : 
 And fo utterly forfaken of God, that they became (if we may believe 
 Irenausy Tertullian, and others of the ancient Fathers) not one wlilt 
 better than incarnate devils. Nor were there to be found in the whole 
 world, in thofe days, and but rarely fmce, fuch abominable and moil 
 execrable wretches as ihey were. I have fornetimes admired that hu- 
 mane nature fhould be capable of fuch a monflious depravation, a.*^ 
 feveral ftories recorded of them do fpeak them to have contracled: 
 But, 
 
 3. Thirdly, If we muft needs judge of the efficacy of the Gofpel for 
 the making men holy, by its fuccefs herein ; let us call our eyes back 
 upon thefir/l ages of Chri/lianityt and then we (laall find it an eafie matte: 
 
 A » 4 to 
 
 {i) 2 Cor. ii, 16. (c) John ix, 39, 
 
376 The Dcftgn of Chrijlianiiy. Sect. III. 
 
 to fatlsfy ourfelves concerning it, though we fhould underftand no more 
 of ChrilHanity, than the effe£ls it produced in thofe days. 
 
 For though there were then a fort of people that fometimes called 
 themfelves Chr'ijllans^ that were (as was now faid) the mofl defperatcly 
 wicked creatures that ever the earth bare ; yet thefe were efteemed by 
 all others that were known by that name as no whit more of the'u- num- 
 ber, than the Pagans and Jews that defied Chrifl. And their religion 
 was a motly thing that conhfted of Chrifliatih'^y yudaifm and Pagafiifm, 
 all blended together ; and therefore in regard of their mere profellioh 
 they could be no more truly called Chrijlians than Jeius or Pagans. Or 
 rather (to fpeak properly) they were of no religion at all, but would 
 fometimes comply with the Jeivs^ and at other times M'ith the Heathens^ 
 and joined readily with both in perfecuting the Chrijllans : And, in 
 fhort, the Samaritans m\<^t with lefs impropriety be called . ^^^wj", than 
 thefe Gnojlichs, Chrifuau. • 
 
 'Tis alfo confefled that the orthodox Chriftians were calumniated by 
 the Heathens as flat Atheljls^ but their only pretence for fo doing was 
 their refufing to worfhip their Gods. And they likewife accufed them 
 of the beaftlieft and moft horrid practices ; but it is fufficiently evident 
 that they were beholden to the Gnojlhhs for thofe accufations •, who, 
 being accounted Chriftians, did by their being notorioufly guilty of them 
 give occafion to the enemies of Chriflianity to reproach all the profeflbrs 
 of it, as moil filthy and impure creatures. I know it is commonly faid 
 that thofe calumnies proceeded purely from the malicious invention of 
 their enemies j but it is apparent, that thofe vile hereticks gave occafion 
 to them*, but that the Chriftians were fo far from being guilty of fuch 
 monftrous crimes, that they did lead moft inoffenfive and good lives, 
 doth abundantly appear by the apologies that diverfe of the.Fathers made 
 to the heathen emperors, and people in their behalf. JuJJtn Martyr 
 in his apology to Antoninus Pius hath this faying, htn-hi^ov hv t^jovy &c. 
 It is our rntereji that all perjons Jfjould make a narrow inquifition into our 
 lives and doctrine, and to expofe them to the view of every one. And he af- 
 terwards tells that emperor, That his people had nothing to lay to their 
 charge truly, but their bare name, Chrijlians. And, again, that they 
 luhich in times paji took pleafure in unclean practices, do live now (that 
 they are become converts to Chri/Iianity) pure and chajle lives : they which 
 tifed magical arts, do no%u confecrate and devote themfelves to the eternal and 
 good God ': They which preferred their money and pojjejfons before all things 
 elfe, do now cajl them into the covimon flock ; and communicate them to any 
 thai f and in need : They which once hated each other, and mutually engaged 
 in bloody battles, and {according to the cifom) would not keep a common fire, 
 ip^c^rhi; iY.ojj.c(pv\ii;, with thofe that wcrc not of the fame tribe, now live 
 iovingl%' and fan:iliarl\ togfther ; that now they pra\f or their very enemies: 
 and thofe which perfcnte them with unjuf hatred they .endeavour to win to 
 them by perfuafiors, that thty alfo, living according to the honef" precepts of 
 Chriji, may have the fame hope, and gain the' fame rcii^ard with them fives 
 from the great governor and lord cf the nvorld. 
 
 Athenagoras in his apology, faith th\is to t];e Emperors Aurelius Atir- 
 toninus, znd Aurelius Cor/imodus : As very gracious and benign as you are to 
 all others J y^u have no cane of us who are calUd Chriftians : for you fiffer 
 
 us 
 
Chap. XVI. The Deftgti of ChriJIlafiity. 377 
 
 us ivho cGmmit no etui, nay^ nvho i^as fmll hereafter appear') do behave cur 
 fellies of all nie7i mofl p'loi fly and juflly both toivards God and your government^ 
 to he vexed, to be put to fight from place to place^ arid to he violently dealt 
 luith. And then he adds fome lines after; If ^tny of you can convitl us of 
 any great or f mall crime, ive are ready to bear the mo,'! fevere punijhinent 
 that can be infiiclcd upon us. And fpeaking of the cakimnies that fome 
 had faftened upon them, he faith, If you canfnd that thefe things are 
 trucy fpare no age, no fex ; but utterly root us up and defray us, luith our 
 ivives and children, if you cafi prove that any of us live like to beafs, ccc. 
 
 And there is very much to the fame purpofe in Tertullian^^ apology : 
 Where he tells the Roman governours, that they dealt other-wife with the 
 Chriflians, than luith any other ivhom they accounted malcfaBdrs ; for nvhcre- 
 as they tortured others to make them corffs the faults they nuere acciifed of 
 they tortured thefe to niahe them deny themfelves to be Chriflians : and that 
 having no crime beftdes to lay to their charge luhich carried the leaftfjeiu of 
 truth, their pfof effing themfelves to be no Chrifians would at any time pro- 
 cure for them their abfolution. Aud to this objeclion, that there are fome 
 Chrillians that do excedere h regula difciplinie, depart from the rules of 
 their religion, and live difordei'ly •, he returneth this anfvver, Deftmnt 
 tamen Chrifiani haberi penes nos : but thofe that do fo, are 710 longer by us 
 accounted Chrifians. And, by the way, let me recite Rigaltius his fliort 
 note upon this paflage. At perfeverant hodie in nomine is" 7iumero Cbrif 
 tianorum, qui vitam omnem vivunt antichrifi : but thofe noiv-a-days do retain 
 the name and fociety of Chrifians, luhich live altogether Anti-chrifian lives. 
 And (proceeds he) Tolle publicanos, ^c. Take away publicans and a 
 wretched rabble which he mullers together, ^3" frigebunt hodierrioriim 
 EcclefiE Chrifianorum ; and our prcfent Chrifian Churches will be lament- 
 ably iveah,fmall and iifgnifcarit things. 
 
 From thefe few citations out of the apologies of the forementioned Fa- 
 thers, to which may be added abundance more of the fame nature both 
 out of them, and others, we may judge what rare fuccefs the Gofpel had 
 in xhtfrf ages, and what a vail difference there is between the Chrif- 
 tians of thofe, and of thefe days ; that is, between the Chriftians that 
 were under perfecution, and thofe that fince have .lived in eafe and pro- 
 fperity. When the Chriflian Religion came to be the religion of na- 
 tions, and to be owned and encouraged by emperors and rulers, then 
 was the whole vaft Roman empire quickly perfwaded to march under its 
 banner ; and the very worft of men ior fafjicns-faie, and in expedlation 
 of temporal advantages, came flocking into the Church of Chriil. Nay, 
 the worfe men were, and the lefs of confcience they had, the more for- 
 ward might they then be fo to do, the more hafte they might make to 
 renounce their former religion, and take Upon them the profellion of 
 Chriilianity, And no fooner was the Church fet in the warm fun- 
 fliine of worldly riches and honours, but it is apparent flie was infen- 
 fibly over-run with thofe noifom vermine, which have bred and mul- 
 tiplied ever fmce, even for many centuries of years. 
 
 If any (hall doubt whether the forementioned Fathers might not give 
 too good a character of the Chriilians whole caufe they pleaded; I de- 
 fire them to confider whether this be imaginable, feeing their enemies, 
 to whom tliey wrote their defences of them, could eaiily, they living 
 
 among 
 
378 The Dejlgn of ChriJ'ianity, Sect. III. 
 
 among them, have difcovered the falfity of their commendations. And 
 we find them frequently appealing to the heathens own confciences, 
 whether they themfelves did not believe that true which they faid of 
 them : and moreover we have them ever and anon triumphing over 
 them, and provoking them to Hiew fuch effccfls of their philojophy and 
 ivay) of religiou^ as they themfelves could witnefs were produced by the 
 Goffel of Chrift. 
 
 Nay, and we have their adverfaries themfelves giving them a very high 
 character. Tertullian in his forcnicntioned apology faith, that Pl'my the 
 fecond (who was a perfecutor of Chriflians) wrote thus to the emperor 
 Trajan from the province where he ruled under him, inz. * Thnt^ beftdes 
 their rejolute refufing to offer Jacr'tfice^ he could learn twthlng coriccrtiitig their 
 religion^ but that they held meetings before day to ftiig praifes to Chr'tJ} and Gody 
 aud to ingnge their feci infolemn leagues ; forbiddtng viurther, adulters ^ de- 
 ceit, difloyaltyj and all other ivichedueffes. 
 
 And in a now extant Epiftle of his to that emperor, we find him 
 giving him this information, viz.. f That, fome that had renounced 
 Chriftianity, and now worfliippcd his image, and the flatues of their 
 Gods, and curfed Chrift, did affirm, :j: That this was the gr e at eji fault or 
 error they ivere guilty of thai they ivere rvnnt upon a fet day to ajfemble toge- 
 ther before it luas light, audio fing a hymn to Chrifl as to a God: and to bind 
 themfelves by a Sacrament, not tc any ivicf^ednefs, but that they nuould not com- 
 mit thefts, robberies, adulteries : that they nuould not be ivorfe than their luords, 
 that they luould not deny any thing intra fed in their hands when demanded cf 
 them : which done, it -was their cufom to depart, and to meet again, ad cajoi- 
 endum cibum promifcuum, tamen &: iunoxlum, to eat a common but in- 
 nocent and harmlefs meal, which was doubtlels the Agape ox feajl of charity, 
 which was in the primitive times in ufe among the Chriltians, after tht' 
 celebration of the Lord's Supper. This v/as an excellent account of 
 them, and much too good to be expected from apoflates, fuch having 
 been ordinarily obferved to be of all others, the moft deadly enemies of 
 Chrifliianity and the profefTors of it. 
 
 But to return to our author, he a few lines after adds, that he put 
 two maid-fervants upon the rack, to extort from them as full a difcovery 
 as he could of the Chriltians crimes •, ^ but he could not find any they ivere 
 guilty of, except ob/linate and exrefive fupetfition : So he called their con- 
 ftant perfeverance, and diligence, in obferving the precepts of their molt 
 excellent religion. 
 
 I) And the emperor Antoninus Pius, as much an enemy of Chril- 
 tians 
 
 * Prteter ohflinalionem non facrjficandi, nihil aliud fe de facramentis rorum compC' 
 r'l/fe, qtiam caiiis antelucams ad canendum Chri/ln iff Deo, Isf ad coiifwdtrandam Dif- 
 ciplinam : homicidiinn, adulter turn, fraudem, perfdiam, t^ caterafcelera prohibentes, 
 
 t Lib. lo. Ep'if}. cj']. Edit. uh. 
 
 \ Affirmabant atUem, hanc fuijfe fumtnam vcl culpa fiia:, Tel erroris, quod ef- 
 fect folitijlato die ante lucc?n convenire ; carnienqiie Chrijlo, quaft Deo, dicere fe- 
 cum invicem, feque, Sacramento non in fcelus aliquod objlritigere, fed ne furta^ 
 ne latrocinia, ne adulteria committerent, ne fdem fallerent, ne depojitum appellaii 
 ahue^arent, t^c, 
 
 § — SednihU alit/d i/iveui, guam Supcrjlitionem pravam l^ immodicam, 
 
 (I jifiin Martyr, jipolog, ad Antoninum Plum. 
 
-Chap. XVI. ^he Defign of Chri/llanUy. 379 
 
 tians as he was, writes thus in an Epiftle to the people of Afoy (which 
 is to be feen in Jttjiin Martyr, and affixed to the apology he directed 
 to him) -y/'z. T^hat they could inake no proof of the crimes they laid to the 
 Chriftians charge, and they ovcrcatne them by chufing to lay down their lives 
 rather than to do the things they required of them : And that he thought it 
 fit to advertife them, that the Chrijlia/is, when earthquakes happened, ivere 
 not under fuch dreadful fears as they were ; cuid that they ivere ivrffct^^no-iec^ 
 roT£;»t tix^oq rov @eov, indued with a frmer confidence and trufi in God. And 
 there next foUowetli another Epiitle of the emperor Antcnmus Philofophus 
 to the Senate and people of Rome; wherein he gave them an account of 
 an imminent danger that he and his :irmy were in, in the heart of 
 Germany, by the fudden approach of nine hundred and feventy thou- 
 fand Barbarians and enemies : And how that fmding his ftrength to 
 oppofe them very fmall, he commanded ail thofe to appear before him 
 who were called Chrifians, (as fufpeiLting, 'tis like, either their fidelity 
 or courage) and perceiving there were a great number of them, very 
 fiiarply inveighed againft them : Which (faitii he) / ought not to ha-ve 
 done in regard of the virtue which I after found to be in than ; where~ 
 by they began the fight not with darts and weapons and found of truui'- 
 pets, is'c. Wherefore (proceeds he) it is meet that we Jhcu/d know, that 
 thofe ivhom we Jufpecl for Atheifis, Gzov f%iio-'» ki/tc'/xoIov «v tJj amii^'wn 
 TETi»X'<3-/iA«>(», have God willingly inclofed, or of his cwn accord in- 
 habiting, in their confcience : For laying themfelves fiat upon the earthy 
 ihcy prayed not only for vie, but alfo for my whole army, ivhich was thun 
 prefent, that they might be a means of folace and comfort to us, in our prefent 
 hunger and thirfi, (for we could not come by any water for five days to- 
 gether :) But as foon as they were profi rate upon the ground, and prayed to 
 a God ivhom I knew not, immediately there fell rain from heaven, upofi us^ 
 •oery cool and refrefijing, but upon cur adverfaries xa>.a.tiu. tsv^^wofic, a hery 
 hail ftorm : And their prayer was infiantly accompanied with the pre fence of 
 God, as of one invincible and infuperable. Therefore let us permit thefe peo- 
 ple to be Chriftians, lefi they praying to have the like weapons imployed againfl 
 us, they fhould obtain their defire. And a few lines after, the emperor 
 declared it his will and pleafure, that whcfoever accufeih a Chrillian as 
 fiich,for the time to come, hefijallbe burnt alive. 
 
 What better fatisfa£lion can we defire, concerning the truth of the 
 forementioned Father's account of the Chriftians that lived in their 
 days, than that which tlie pens of thefe their enemies have "^iven 
 to us r 
 
 There is one thing more I will add concerning the primitive Chrif- 
 tians, viz. That the mofl calm, meek, peaceable, gentle and fub- 
 milfive temper recommended in the Gofpel, did mightily difcover it 
 felf in them : And thereby we may judge what kind of people they 
 were as to the other parts of Chri:i Canity ; it being impoflfible that 
 fuch an excellent fpirit fhould be alone, and unaccompanied with 
 the other virtues. Though they were for the mofl part very forely 
 perfecuted, yet, as TertulUan faith (m his book ad Na(ioni-s), Nunquain 
 conjuratio erupit, there was never any uproar or hurly-burly among 
 them. And having, in his apology, alk'd the two emperors, and the 
 refl, this queftion, If we are commanded to love our enemies, whom have 
 2 itr 
 
'380 The Deftgft fff ChriJI'tanity. Sect. Ill: 
 
 nve then to hate P He thus proceeds : How often do you your felves rage 
 agn'injl the Chrijlians nvho are obedient unto youy and moreover fuffer them to 
 bejioned and burnt by the rout of common people ; but yet ivhat revenge did ye 
 ever cbferve them repaying for the injuries done unto them^ as Jiout-hcarted as 
 ihe'^ are even tb death it felf ? • 
 
 If it be objected, ns it is by fomc, that this might be attributed not. 
 to their good temper, but to mere neceffity, feeing they knew themfelves 
 too weak tofiicceed in any rebelUous or violent attempt : let the fame 
 *TertulUan give an anfwer ; and he doth it in the very next words. In 
 one nighty faith he, ivith a f civ firebrands^ they could revenge themfelves Juf- 
 ficiently upon you^ if they thought it lawful to render evil for evil. Nay, 
 and not only fo, but he tells them plainly, that they were in circum- 
 'ftances to manage the parts of hojles exerti^ open enemies againft themj 
 as v/ell as of vindices occulti, fly and fecret revengers; and that they 
 could raife an army, if it pleafed them, numerous and powerful enough 
 to cope with them ; and withal he thus proceeds : Heflerni fumusy iff 
 iiejlra omnia implevimuSy ^c. Though ive are but as it ivere of ye/ferday, yet 
 you have no place but is full of us ; your cities, your -ifiands, ca/lleSf toiunSy 
 cmincil-houfcs ; your fortreffes ^ tribes ^ bands of fouldierSy palace, fenatCy court y 
 Sola vobis relinqulmus templa, Tour temples only are empty of us. And 
 he goes ony Cui bello non idonei, &c. What battles are not we able to wage 
 nvith yoUy who are fo willifiglyfain bv you F but according to the laws ef our 
 religion we efeem it better to be killed than to kill. Nay, he next tells 
 them, Potuimus inermes nee rebclleSy ^c. We need 7iot take arms and rebel 
 to revenge our felves upon you y for nve are fo great a part of the e/npire, that 
 by but departing from you, nve fhould utterly defray ity and affright you with 
 your onvn folitudcy and leave you more enemies than loyal fubjects. And fo far 
 were they from making ufe of the advantages they had to deliver them- 
 felves by the way of violence, that (as not long after he faith to them) 
 they praxedfor the emperorSy and thcfe in authority utider theniy for peace and 
 a quiet fate of affairs among them : and, as fomewhere he adds, very ready 
 alfo to give them affifance againf their enemies. 
 
 * Origen alfo tells Celfus, that he or any of his party were able to fhew 
 «ofv raa-Ew; s'^yov, nothing of feditiony that the Chrillians were ever guilty 
 of: and yet what TertuUian faid of the Roman empire in general, this 
 father elfev/here in the fame book fpeaketh of Greece and Barbary, viz. 
 That the Gofpel had fubdued all that country and the greater part of 
 this, and had brought over to godlinefs fouls innumerable. 
 
 Thus you fee how far the primitive Chrillians were from the tumul- 
 tuous, fiery, and boiflerous fpirit, that Chrillendom above all other parts 
 of the world, hath been fmce infefted with. And thus we have fliewn 
 that there was once a time (God grant that the like may be again) wh,en 
 the fuccefs of the Chrillian religion in conquering men's lulls, and refti- 
 fying their natures, was greatly -.rifwerable to the efficacy that it hath for 
 this purpofe. And fo we pais to the fecond Inference. 
 
 ' *' Page 115. 
 
 C H A V' 
 
Chap. XVII. Tie De/gn of Chnjliaulty. 3«X 
 
 CHAP. XVII. 
 The fecond Inference. 
 
 That we tinderjl and from luhat hath been faid of the Defign of Chrlilianky, 
 hoiv fearfully it is abufed by thofe that call thcinfelves the Roman CatKo- 
 
 , licks. That the Church of Rome hath by feveral of her Doctrines ener- 
 vated all the Precepts atid Motives to Holmefs cotitaiued in the Go/pel. That 
 JJje hath rendred the Means therein prefcribed^ for the Attainment thereof, 
 extremely ineffectual. That floe hath alfo as greatly corrupted them, Divers 
 Inflances of the Papifls Idohitry. Their Image Worililp one h fiance. - 
 'Their prayuig to JSaints departed (mother. Other Impieties accompanying 
 itf mentioned. So7fie Account of their Blafphemies^ particularly in their 
 Prayers to the Blefled Virgin. Their worlhipping the Hoft the third, 
 and groffef Infance of their Idolatry. Some other of their IVicked and tnoji 
 Antichrillian Doflrines. 
 
 SECONDLY, by what hath been faid concerning the Defign 
 of the Chrifian religion^ we eafily underftand how fearfully it is 
 abufed by thofe that call themfelves the Roman Catholicks. Nor need 
 we any other argument to prove popery to be nothing lefs than Chrijli- 
 anity befides this, viz. That the grand defign of thisy Is to make us 
 holy •, and alfo aimeth at the raifmg of us to the moll elevated pitch of 
 holinefs, and is admirably contriyed for that purpofe : but the religion of 
 the Papifsy as fuch, doth moft apparently tend to carry on a defign moft 
 oppofite thereunto \ to ferve a carnal and corrupt intereft ; to give mea 
 fecurity in a way of finning ; and pretendeth to teach them a way to do, 
 at one and the fame time effeftually, the niofl contrary and inconfiftent 
 things. That is, to deprave their natures ^ Tiwdfave their fouls ; and even 
 in gratifying their wicked inclinations to lay a firm foundation for eternal 
 happlnefs. So that, if this (as they pretend It alone is) be the Chrlftian 
 religion, we mull needs Ingenuoully acknowledge, that what we faid in 
 the introducl:Ion was by Celfus and Julian charged upon it, is no calum- 
 ny, but an accufation molt juft and well deferved. For as the Church of 
 Rome hath rendred divers excellent />Yi:<;^/j- of holinefs very InetTedual, 
 by making them counfels only, not commands ,- and alfo not a few of its 
 prohibitions unneceflary, by her diftlnftlon of fins Into mortal and venial; 
 underftanding by venial fins fuch as for the fake of which no man can 
 deferve to lofe the divine favour •, and therefore making them really no 
 fms : fo hath Are enervated all the evangelical commandm^ntSy both pcfitive 
 and TiegativCy and made them Infignlficant by a great many dodlrlnes tliat 
 are taught by her moil darling fons, and decreed or allowed by her felf. 
 That one Poplih dodftrine of the non-necejpiy of repentance before the immi- 
 nent point of death ; and that (though the Church requlreth it upon holv- 
 days, yet) no man Is bound by the -JIvine law to it until that time, is of 
 it felf, without the help of any other, fufficient to take away the force 
 of all the holy precepts of our Saviour, and to make them utterly unfuc- 
 sefcful to the embvacei of it : and this' other goeth beyond that in apt- 
 
 nefs 
 
382r The Dejtgn of Chtijliamty. SnCT. Ill, 
 
 nefs for this purpofe, viz. That mere attrition^ or forrow for fin for fear 
 of damnation, if it be accompanied with confelhon to the pried, is fuf- 
 ticient for fah'ation. Tor, as the former maketh a death-bed repentance 
 only neceiTary, fo this latter m'ak.es that repentance alone fo, which is far 
 from deferring to be fo called, and which wants tlie principal ingredients 
 of that grace, viz. Hatred of fin ^ and love to God and goodnefs ,- and con- 
 fequently works no r/.vttrge in the nature of the finner, nor makes him par- 
 taker in the leall meafure of true holinefs. 
 
 The threats of hell have they made a mere fcare-crow by their doftrine 
 <ii purgatory ,- and the fear of this too have they taken a notable courfe 
 to feciire men from by that of penances, and the indulgences granted by 
 their Popes very ordinarily for doing certain odd trifles and idle things ; 
 but which by money can never fail to be procured. Nor are the mod 
 horrid impieties fnut out from having their ihare in his holinefs his indul- 
 gences ; as more than fufficiently appears by the tax of the Apoflolical chan- 
 cery ; where, to thofe that will pay the price, abfolutions are to be had for 
 the moil ahominable and not to be named villanies, nay, and licences alfo, 
 for not a few wickednefles. 
 
 I may add to the forementioned, their do£lrine of the meritoriousy//- 
 pererogations of the faints, which, being applied to others, they teach to be 
 available for tlieir pardon ; whicli befules its mod impious making many 
 co-faviours with Jtfus Chrid, doth infinitely encourage to carelefsnefs 
 and loofe living. 
 
 The religion of the means prefcribed in the Gofpel, have they done 
 ■what lay in them to make both extremely inedeftual, and highly irreli- 
 gious. I fay, 
 
 Fird, Mojl ineffeclual: for they v^-ill have the bare faying of prayers with- 
 out the leait minding of what is faid, to be acceptable to, and prevalent 
 witli. Almighty God : and congruoufly to this hne dodrine, their church 
 enjoins them to l>e fiid in a tongiu- that is unknown to the generality of 
 her children. Though the Papifs cannot, for fliame, but acknowledge 
 it a good thing to give attention to what is faid in the worfliip of God, 
 yet, I fay, it is well known that they deny it to be necefary fo to do ; 
 and make the mere opus operatum^ the work done, fufficicnt j and that in 
 all acls of devotion whatfoever. And befides their divine fervice is made 
 by them an idle and vain piece of pagcantr)', by the abundance of fop- 
 pifli ceremonies it Is burthcned with. Nay, 
 
 Secondly, it is made as ivicicdas ineffeEiual : it being accompanied with 
 fo great immoralities as gro/s idolatries^ together with other very impiou* 
 pracflices : whereof 
 
 Fird, Their ivorflnpping of images is a notorious indance : they mak- 
 ing pictures of Chrid and his crofs, and even of the holy Trinity, and 
 giving (as they themlelves profefs to do) latria or divine honour to them. 
 And as for w-hat they have, by dretching their wits upon the tenters, 
 invented to defend themfclves from t\\c guilt of idolatry in thofc adlions, 
 it will do the Heathens as much fervice as themlelves, and no lefs fuc- 
 cefsfuiiy clear and acquit them from 'tint foul imputation. Celfus in de- 
 fence of their idols, faith, That thoy are not gods, but &(uv avaG^Ja, 
 gifts confecraied to then:. And the Heathens in LnBantius are brought in 
 laying, t^on ipfa timemus ftmuhikrj, &c. We fear ^ or luorfhip not the 
 
 images 
 
Chap. XVII, The Deftgn of Chrijimmty. 383 
 
 images themf elves ^ but thofe ivhofe reprefetitatives they art^ and to tvhofe names 
 they are cotifecrated. And feveral other citations might be produced to 
 fhew, that the divine honour that was by the Heathens beftowed on their 
 images, was relative only (as the Papijls fay theirs is, and think they get 
 a main matter by fo faying) and not abjolutc. But as for their worfhip 
 of the itnage of the crofs, it is grofii;r idolatry than I believe can be fliewn 
 the wifer fort of Pagans were ever guilty of. For the crofs it felf is the 
 ultimate term of their divine adoration, and the image is worfhipp'd re~ 
 latively^ as it reprefents the crofs. In fliort, their image— worfJjip is as ex- 
 prefly forbidden by the fecond commandment as words can do it, and one 
 may conclude that they themfelves are not a little confcious of it, in that 
 that covimondment is left out of their offices of frequent ufe. 
 
 Secondly, another plain infta;;cc of tiicir -hLifry is their praying to 
 faints departed. And vv'hereas they pretend that they do no' pay them any 
 divine honour, and that they only pray to the faints to pray for them ; 
 this pretence is but a pitifully thin rob-web to hide the idolatry of that 
 practice. For befides that their invocations of them, and of xSxtfame 
 faints too in innumerable places at vaft diitances each from other, do im- 
 ply an opinion of fuch an excellency in them, {viz. fuch a knowledge 
 ,as can hardly be at all fnort of Omnifcience) as we can no where find 
 God Almighty hath vouchfated to any creature ; they likewife make their 
 prayers to them with profeffions of confidence in them, and with all the 
 rites of invocation, in facrcd offices, and in places fet apart for divine 
 v/orfhip ; and moreover they fet particular faints over whole cities and 
 countries (one fingle one over this, and another over that) and put up 
 petitions to them for their help and fuccour. And the Roman Catechifryi 
 made by the decree of the council of Trent y and publiflied by the Pope's 
 command, doth give them encouragement thus to do (as the late Biibop 
 of Doivn {heweth in the former part of his Difiuafve from Popery) m 
 thefe words j the faints are thcrefre to be invocatedy becaufe they continually 
 make prayers for the health of mankindy and Gcd gives us many benefits by 
 their 7/ierit and favour : and it is lawful to have recourfe to the favour or 
 grace of the faints y and to ufe their help ; for they undertake the patronage of{ 
 MS. And he adds that the council of Trent doth not only fay. It is good 
 to fly to their prayers, but alfo to their aldy and to their help. And he 
 furthermore minds them of tliis dillich in the church of S. Laurence in 
 Kcme i^d )y 
 
 Continet hoc temphmi fanclorum caipora pura 
 A quibus auxilium fuppleri pofcere cura. 
 
 Within this churchfaints holy bodies /?V, 
 
 Pray thcniy that they with help would theefupply* 
 
 So that over and above the great iinplciy of their /r<2j/«^ tc faints y difco- 
 vered in making them in fome kind equal to Chrift, and in derogat- 
 ing from the fufficiency of his merits, fatisfa<Slion and intercelfion; God 
 being prayed to with reliance on theirs as well as on hisy and through 
 them as wcU as himy (as may be farther and largely (hewn in Uieir pray- 
 ers, 
 i^d) Scf. 9. 
 
384 " 5f7rt' Bejign of Ch-yiiamfy. Sect. IH. 
 
 ers, and chiefly in thofe to the blefTed Virgin,) I fay, befides this grofs 
 impiety of that praclice, it can never be juflified from the charge (^ido- 
 latry. And by whatfoever arguments they endeavour therein to prove 
 themfeh'cs no idolaters, it will be no difficult matter by the fame to vin- 
 dicate the Heathens from that crime in worfliipping their dieiuons^ heroes 
 and deified emperors. And for Hierocles his part, I cannot find that he 
 alloweth of praying to any one but him whom he calls the Suprtme God : 
 for, fpeaking of the honour that is due to that order of fpirits which is 
 immediately fubordinate to him, and above the dcvmons and her^es^ all he 
 faith concerning it (f), is, that it confiftcth in underllanding the excel- 
 lency of their natures, and in endeavouring after a likenefs to them j 
 whereas he hath afterward a very excellent difcourfe of the neceflary ob>- 
 ligation men are under of praying to God. 
 
 But I have not yet inftanced in the worft part of the Popifli prayers 
 to departed faints, the blafphemies contained in thofe to the Virgin Mary 
 are fuch, as I would not defile my pen with the recital of any of them, 
 did I not know it to be too needful. .She is filled in their publick pray- 
 ers, the favioiir of df pairing fids ; the btflonvcr of fpiritiial grace^ and dif- 
 penfer of the mofl divine gifts ; one higher than the heavens^ and deeper than 
 the earth; and many fuch compellations as are proper only to fome one 
 perfon of the glorious Trinity, are given in them to her. In her an- 
 them fhe is fupplicated for/(7r^5« 0/'^;/, for ^ror^ and for ^/o?-_)!. And 
 the forenientioned learned Bifliop obierveth, that in the mafs-book pen- 
 ned A. D. 1538, and ufed in the Polonian churches, they call the blefTed 
 "Virgki viaw advitam^ &c. the ivay to ife, the gcvernefs of all the luorldy the 
 reconciler of fumers ivith God, the fountain of remi^lfion of fins, light of light : 
 and at laft fhe is there faluted with an ave laiivcrfs "^Irinitatis mater, hail 
 thou mother of the holy Trinity. And he adds that the council of Confance 
 in the hymn they call a Sequence, did invocate the Virgin in the fame 
 manner as councils did ufe to invocate the Holy Ghofi : that they call her 
 tlie mother of grace, the remedy of the iniferable, the fcitntain of mercy^ and 
 the light of the church. And lalUy, his lordfhip alledgeth -x pfalter of our 
 Lady, that hath been feveral times printed at Venice, at Paris and Leip- 
 fici, the title of which is, The F falter of the Bleffed Virgi?i compiled by the 
 Jeraphical DoHor S. Bonaventure, bfc. Which confifleth of the Pfalms 
 cf David, one hundred and fifty in number : in which the name of Lord 
 is left out, and that of Lady put in, and altered where it M^as necefTary 
 they (hould to make lenie. Therein, whatfoever David faid, whether 
 prayers or praifes of God and Chrijl, they fay of the BLffed Virgin ; and 
 Kvhether {i-Axxh hej all that can be faid ivithout intolerable blafphemy, nve fiip- 
 pcfe needs not much difputation. "Who would not readily conclude it alto- 
 gether impollible for any men to invent, or approve, nay, or not to have 
 indignation againft, fuch daring and moll execrable impieties, that are 
 not utterly bereft of their fenfes, or are but one remove from perfe£l 
 Atheifs ? There are diverfe other mofl prodigious layings concerning 
 the Virgin Mary tranfcribed out of the approved books of great fons of 
 the Roman Church, in the now cited Diffivafive from Popery, to which I 
 refer the reader. And to them I will add fome, which may doubflefs vie 
 with the worft that we can well imagine were ever uttered, of one Jo- 
 
 hanties 
 (r) Pag. 2Z, 
 
Chap. XVII. The Defgnof Chrifi'mnty. 385 
 
 hannes Argentus, a prime Catholic youth, which he hath expofed to the 
 view of the world in a right worthy piece, treating of the feven excel- 
 lencies of the mod Bleffed Virgin. Saith he, Chrijus fervit atque ajfidue 
 mjnijlrat Matri fuit, Chrijl ferveth and contlnunlly adrnimfrreth to his Mo^ 
 iher : and next thus vents himfelf in a great fit of devotion to her. O^ 
 liceret, qtiam lihentcr me ill't foclum adjufigeretn^ &c. If it might be laiv- 
 fiilf Ohf how gladly luotild I joyn my felf ivith him as his companion ! H010 
 nvillingly ivould I learn of him the luaylof perfeSlly ferving thy felf and God ! 
 (the reader will not anon judge his placing the Virgin before God himfelf 
 as proceeding from inadvertency, j Hoiv nvillingly tvotild I eafe my mofl 
 faveet J ejus of this his labour! Lord fefu my mofl lovely Saviour, permit 
 ■me to perform Jome fervice to thy Mother ,- but if thou ivilt not grant me thisy 
 yet at leaf g've me leave, that ivhilf thoufervejl thy Mother, I mayfrve thee. 
 And he tells us afterward, that, God is in other creatures after a three fid. 
 manner, by his ejfcnce, by his prefence, and by his power ; but in the 7nof Blef- 
 fed Virgin after a furth manner, viz. by idetitity, or being one and the felf 
 fame with her. Who could think that the worft Ihould he yet behind ? 
 Let the reader judge whether it be or no. He farther faith. That herfe- 
 venth degree of excellency conffls in this, quod fit Domina dei, that fje is the 
 Mifhrefs of God. And then a line or two after, as if he had thought he 
 had not yet fufEciently performed the part of a moft impudent blafphe- 
 mer, he adds th.2.tfupra ipfum thronum Dei folium fuum collocavit,fje hath' 
 ercBed her feat above the very throne of God. This was a fellow that had 
 improved to purpofe the prayers he had learn'd of his holy mother. 
 Surely fiie could not find in her heart to deny fo palTionately devout a 
 worfhipper of the Holy Virgin, a very confiderable fliare in the merits 
 of her fiipererogations : or rather may we not think that fhe would judge 
 him fo great a faint, as to ftand in no need of them j and to have of his 
 otun to fpare, wherewith to add to the riches of her treafury, for the re- 
 lief of tho(e who being confcious to themfelves of being too dry and 
 cold devotionifts, can be perfvvaded to go to" the charge of them ? 
 
 Have we not now great caufe to wonder, that the Papifs ftiould take 
 it fo very heinoully at our hands, that we fallen upon them the imputa* 
 tion of idolatry I This very wretch would have been fenfible of an un- 
 fufferable abufe, fhould one have call'd him idolater, as blafphemous a 
 one as he was, and notwithftanding his having even fTiore than deifed a 
 mere creature, and advanced her throne above her Creator's. Lord ! to 
 what heights of impiety will fuperilition lead men ! and how thick is 
 that darknefs ihe blindeth the eyes of her captives with, that it will not 
 fuffer them to difcern that guilt which is no whit lefs evident tlian the 
 fun at noon. But, 
 
 Thirdly, thegrolTefl; inftance of the Church of Rome's idolatry we have 
 yet omitted -, and that is their worf dipping the confecrated bread, not as 
 God's reprefentative, but (which is far worfe) as God himfelf, in they^;- 
 cr anient of the altar (as they call it) and on other occafions. This is no 
 where to be parallel'd for the fottilhnefs of it, no not among the moil bar- 
 barous and brutilli nations •, it being founded upon the molt abfurd, con- 
 tradictious, portentous and monllrous conceit, that ever entered the 
 head of any mortal ; as they have had it, to the confufion of their fates, 
 proved to them by a multitude of learned pcrfons of the reformed relr- 
 
 VoL. VL B b glon ; 
 
2^6 T/}e Btfign of Chrtjl'ianitp Sect. III. 
 
 gion : who have alfo fo fully, and with fuch mighty and irrefifllbleftrength 
 made good the forementioned charge of idolatry^ and of other impious 
 practices and principles againil them, that it is unimaginable how it 
 fliould be poflible, that any who are not ftark-blind, or refolved that they 
 will not fee, fliould not acknowledge them. And as for the elaborate 
 tricks whereby they endeavour to jullifie themfelves from thofe accufa- 
 tions, they may doubtlefs, whenfoever they fiiall have a mind to it, de- 
 vife others no Icfs plauiible with as little pains, to make forcing of vir- 
 gins no rape, lying with other folk's wives no adultery, cutting of purfes 
 no theft, robbing of churches no facrilege 5 and, in one word, they may 
 with as little exercife of their brains invent ways to do whatfoever is moft 
 flatly forbidden in the Ten Commandments, without being guilty of 
 tranfgrefling any one of them. 
 
 I might proceed to inflance in very many other doftrlnes of the RomiJIj 
 Church, winch by what we have faid of the Chriilian Religion we may be 
 perfecrly allured arJ: anti-chrijlian--, but I will only add two or three more. 
 As, their averting the infufficicncy of the holy Scriptures for men's falva- 
 tion, and denying them to be the Ible rule of faith, and joining with theni 
 their own paltry traditiojis as equally neceilary to be believed j and this 
 againft the exprefs words of S. Paul to Tlmothyy 1 Epijl. 3 Chap, where 
 he tells him, that the holy Scriptures are able to make him ivlfe unto falvatiojiy 
 through faith nvhich is in Chrifl fefus. And that all Scripture is given by 
 infpiration ofGody afid is projitable for doclrine^for reproofs for correBion^for 
 hiftruclicn in righteoufnefs ; that the man of God may be perfecly throivlyjur- 
 niflH'd imto all good ivorks. And their teaching that the Gofpel is obfcure 
 and difficult to be underllood even in things neccffary to he believed and 
 praBifed, Which, as it makes it greatly inefficacious for the purpofe 
 which we have proved it is defigned for, fo doth it open a gap for vile 
 interpretations of any part of it, and expofeth it to the power of here- 
 tics, and efpecially of the Roini/J} ones, to make it a mere nofe of wax : 
 which none can doubt, that confider alfo therewith their do£lrine of im- 
 pjicit faith ; and that other upon which it is grounded, viz. That of the 
 infcdlihility of their Church : which, as the Je/'uits define, is feated in the 
 Pope's chair. But whether it be aflcrted that the Popes have an unerring 
 faculty, or they and their general councils together, this do£lrine being 
 received (without the leall ground) as unqucitionably true, doth greatly 
 hazard, nay, and even neceffitate the betraying of men to the very worlt 
 both of opinions and pra61;ices, whenfoever this pretended infallible guide 
 fhali be pleas'd to propofe them. And whofocver believes it, mult (to 
 ufe the words of Mr. Chillingivorth) be prepared in mind to eilcem virtue 
 vice, and vice virtue, Chriilianity anti-chriflianifm, and anti-chriftianifm 
 Chriflianity, if the Pope ftiali fo determine. And this dodrine, without 
 doubt, is that which caufeth thofe of the Papifs to llick fo fait in lilthy 
 mire, and to perfill fo obilinately in their foul errors, who are not de- 
 tained therein by the love of gain (with v/hich their Popes, and other 
 ecclefiaftics by the means of diverfe of them are mightily enriched) or 
 by the dear alTeclIort they bear to other lulls, which they are exa£lly fitted 
 for the fatisfaetion of. Their doctrines being very many of them fo ri- 
 diculoufly abfurd, plainly falfe, and of fuch dangerous confequence; I fay, 
 jyiothing elfe, certainly, could liold the fincerer fort oi Papijls in the belief 
 
Chap. XVIT. The Dejign of Chrijlmnlty, ^^J 
 
 of them, but this confideration, that any one of them being let go, their 
 great Dagon of the Churches infallibility muft necefi'arily to the ground 
 with it. 
 
 I might alfo inftance in their do6lrine of the difpenfablenefs of the mojl 
 folemn oatbs^ which is no lefs deftruftive to humane Jociety, than it is to 
 piety. And in that of the Pope's power to abfolve fubjecSls from their 
 allegiance to their lawful fovereigns : and to them add a great number of 
 maxims of the moft famous order among them, the Jefuits^ and refolu- 
 tions of cafes of confcience, which are as wicked and deftrui!i;tive of a 
 holy life, as the devil himfelf can welldevife. But to be employed with Her- 
 cules in emptying the oiigean flable, would be as acceptable a work as 
 ftirring fo far in this nafty fink. Whofoever fhall perufe the myfery of 
 jefiiitijm^ may find tnore than enough to turn his ftomach, though it 
 fhould be none of the moft fqueamifh and queazy, and to make him ftand 
 aftonifhed, and blefs himfelf, that ever fuch loathfome and abominable 
 fluff" fhould come from perfons that derive their name from the \\o\y fefus. 
 
 But to haften to the conclufion of this chapter, the moft pure and holy 
 religion of our Saviour hath the Church of B.orm defiled with as impure 
 and unholy opinions and pra6lices ; and hath taken the moft effeftual 
 courfe not only to render it a feeble and infignificant thing for accom- 
 pliftiing the defign for v/hich it was intended by the blefl'ed founder of it, 
 but alfo to make it unhappily fuccefsful in ferving the direcPdy contrary. 
 The great myfiery of godlinefs hath fhe transformed into a grand my fiery of 
 iniquity : and by that means mightily confirmed its profefi'ed enemies, the 
 ycius and Mahomelans^ in their enmity againft it. And for my own part, 
 I fhould not flick to fay, as did Jverroes (when he obferved that the popifh 
 Chriftians adored that they ate) Sit anima mea cum philofophis^ Let my 
 foul take its fate ivith the philofophers^ did I think Chriftianity to be fuch a 
 religion as fhe makes it. As much as I admire it now, I fhould then 
 prefer that of Socrates^ Plato and Cicero far before it. Though I abhor io 
 far to imitate the Papijis in their devilifti uncharitablenefs, as to pro- 
 nounce them ajl in a ftate of damnation, yet I dare aiTert with the greateft 
 confidence, that all that continue in communion with that degenerate 
 and apoftate Church, run infinite hazards : and moreover that it is im- 
 pofiible, znyftncere perfons fnould give an explicit znd uriderjianding affenf 
 to many of her do6lrines; but whofoever can find in his heart to practife 
 upon them, can be nothing better than a fliamefully debauched, and a 
 moft immoral wretch. Nor is it conceivable what fhould induce any 
 to exchange the refor?ned ^ov t.\\t popijh religion (as too many have of late 
 done) that have but a competent underftanding of both, befides the defire 
 of ferving fome corrupt intereft. And we plainly fee, that the generality 
 of thofe that turn apoftates from the Church of England to that of Rome^ 
 are fuch people as were a fcandal to her, while they continued in her: 
 and that y/z/J^f-T/OT and Piyfttvj are the common fan6luaries to which the 
 moft vicious and profane of this age do betake themfelves. 
 
 B b 2 C H ,A P, 
 
38S Thi Defign of Chrl/iidnlfy, Sect. III. 
 
 CHAP. XVIII. 
 
 The third Inference. 
 
 Thai thefe two Sorts ofFerfons are extremely fottljh, I. Such as expeSf' t9 
 have their Share in the Salvation of the Gofpel %vithout true HoUnefs. 
 1 . Suchy much more, as encourage themfelves by the Grace of the Gofpel in 
 XJnholtnefs, 
 
 THIRDLY, there is nothing we are more aflured of by what 
 hath been difcourfed of the Defign of Chrifiianity^ than that thefe 
 two forts of perfons are guilty of extreme fottiftinefs : namely, Thofe 
 that expecl to have a fnarc in the falvation of the Gojpcl without true hoUneJs : 
 and much more, Thofe that encourage tketnjclvcs by the grace of the Gojpct 
 in their unhollr.efs. 
 
 Fird, Thofe that expcsi to have their fhare in the falvation of the Gofpel 
 without true holinefs. I fear that fuch people are not confined within the 
 limits of the R-omifn church ; but that a great number of Proteftants alfo 
 may be defervedly accufed upon this account. But by fo much more 
 fottifh are thefe than the Papifis^ by how much better things their religion 
 teacheth them than the Pap'yis doth. Though I muft likewife with I'ad- 
 nefs acknowledge, that too many opinions have been unhappily foifted 
 into it, that give too great encouragement to a carelefs life. But that 
 thofe which promife to themfelves an intercft in the falvation purchafed 
 hy J ejus Chrift, either from their baptifm, and partaking of certain 
 Chriltian privileges, or from their being of fuch or fuch a feci and mode 
 of profeflbrs, or from their fuppofed orthodoxy and good belief, and zeal 
 againft erroneous doctrines, or from their imaginiiig ChrijFs righteouf- 
 nefs theirs^ and applying the promifes to themfelves, or from their ab- 
 ftaining from the groffer and more fcandalous fms, or from their doing 
 fome externally good actions, and have in the mean time no care to be 
 intirely obedient, to mortifie every luft, and to be indued with an in- 
 ward principle of holinefs ; that thofe, I fay, which thus do, are guilty 
 of moll: egregious and Itupid folly, is manifeft from what hath been dil- 
 courfed of the Defgn of Chriflianity. 
 
 For wc have fhewn, not only tliat reformation of life from the prac- 
 tice., and purification of heart from the liki7ig of fm, are as plainly as can 
 be allerted in the Gofpel to be abfolutely necelTary to give men a right 
 to the promifes thereof; but alfo that its great falvation doth even confjl 
 in it: imt, falvation from fm is the grand defign of the Chriftian reli- 
 gion, and ilvAt from wrath is the refult of it. I will inftance in two more 
 Scriptures for the farther proof of this. The Apoftle S. Paul faith, 
 Ephef ii. 5, &:c. Even when we were dead in trefpajfes andfns^ hath he 
 quickned us together with Chr'yl, (by grace ye are faved) and hath raifed us 
 up together y and made us fit together in heavenly places in Chrift fefus: that 
 in the ages to come he jnight/heiu the exceeding riches of his grace, in his kind- 
 nefs tozuards us through Chrijl Jefus. For by grace ye arefaved^ through faithy 
 (or by the meaiis of believing the Gofpel^ and that not of your f elves ^ it is 
 
 the 
 
Chap. XVIIT. *rhe Defgn of Chrl/liamiy. 3S"$> 
 
 the gift of God. Where, by the falvaUon which the Ephefan ChrifliAns 
 are faid to have obtained, and in the beftowing of which the exceeding 
 riches of God's grace appeared, is plainly to be underftood their delive- 
 rance from their former heathenifh impieties and fmful pra6lices; and 
 Jo is it interpreted by our bed expofitors. Again it is faid, Titus iii. 5. 
 Not by ivorhs of righteoufnefs ivhich ive have donsy hut acccrdi^ig to his mercy 
 he faved js (how favcd us ? it follows) by the ivctfJnng of rcgeneraiic7j, and 
 renewitig of the Holy Ghof. Our Saviour giveth eafe to our fm-fick fouls 
 by recovering them to health : and his falvation ^;y/ confiileth in curing 
 our wounds, and fecotidarily in freeing us from the fmart occafioned by 
 them. S. Peter tells the Chriftians, that by his f ripe s they were healed, 
 I Pet. n. 24. It being a quotation out of Ifaiah liii, 5. Clemens Alexa7i- 
 ArinuSy Stromat. lib. ii. pag. 391. hath this faying to the fame purpofe 
 i) a'Jyvui^n ^\ « KciTOi u^eat)) dXkoc Kxr» 'luav evnr^,cn^ pardon doth not fo much 
 confifl in remiffion as in healing ; that is, the pardon of the Gofpel doth 
 chiefly difcover it felf in curing men of their fins ; in delivering finners 
 from the power of them, rather than from the mere puriifhment due to 
 them. By which words that learned father declared that he looked upon 
 the fuhduing of fm as a more eminent aft of grace, than the bare for- 
 givenefs of it. Now, would that man be accounted better than an ideot, 
 who being forely hurt, fliould expett from his furgeon perfect eafe, while 
 he will not perm.it him to lay a plaifter on his wound ? Or that being 
 deadly fick, would look that his phyfician fhould deliver him from his 
 pain^ when he will not take any of his medicines for the removal of the 
 caufe of it? But of far greater folly are all thofe guilty, who will not 
 be perfwaded to part with their fns^ and yet hope for the falvation of 
 the'ivfculs. He that looketh for this, expe£ls that which implieth a molt 
 palpable contradiction, and is in its own nature impoflible. It hath been 
 fully enough fhewn that mere deliverance from mifery, cannot poffibly be 
 without deliverance homfn; and, much lefs eternal blelTednefs in the 
 enjoyment of God. 
 
 Secondly, but how mad then are thofe, ivhich turn the grace of God de- 
 clared in the Gofpel into ivantonnefs, and take encouragementirom theabun- 
 dant kindnefs and good will therein exprefled to finners, Vv'ith the more 
 fecurity and boldnefs to commit fm ? We read of fuch in the epiftle of 
 St. Jude ; and God knows there are too many fuch in thefe our days. 
 But feeing it is fo grofsly fooliflr for men to hope to be faved, notwith- 
 flanding their living in the allowance of known fins, what defperatc 
 madnefs is it to be imboldened in ungodly practices, by the offers Chrill 
 makes of pardon and falvation to them. Thefe declare that they look 
 upon the Defgn of Chrifiairity not only as different from what it hath been 
 demonftrated to be, but alfo as direftly oppoftte, and perfectly contrary 
 thereunto. Thefe muft not only think their Saviour to be no friend to 
 holincfs, but to be even its grealeft enemy, and a minifter of fin and 
 wickednefs. They make him the chief fervant of the devil, inflead of 
 coming to defray his ivorks [a). They make the Chrifian religion more 
 vile by far than that of Mahomet ; and fuch a religion, as thofe who arc 
 not the very work of men, muft needs abominate. Shall ive fin (faith 
 the Apoflle) that grace may abound? God forbid! {b). Thofe that think 
 
 B b 3 tiiey 
 
 (a) I John iii, 8, (5) Rom. vi. 
 
$C)0 The Dcfign of Chrijiianity, Sect. III. 
 
 they can magnifie the free-grace of God in Chrift by thus doing, or that 
 they may take encouragement from it to continue in fin, do make this 
 grace unworthy of mcii'? acceptance, and therefore no grace at all. Nay, 
 they make Almighty God the greatelt enemy to mankind in fending his 
 Son Jefus and/his Gofpel among us. For fin being fo evidently the 
 greatifiofevih, it can be no other than the moft fignificant expreflion of^ 
 hatred to us, to encourage us to the commiffion thereof. It. is fo far 
 from being part of our Chrijlian liberty^ to be delivered from our obliga- 
 tion to all ov any of the laws of righteoufnefs, that fuch a deliverance 
 would be the moit unfunportable yoke of bondage. If any man can be 
 fo filly as to obje61: that of the Apoftle, P^om. vi. 14^ Te are not under 
 the law^ but under grace : let him give himfelf an anfwer by reading the 
 whole verfe, and then make ill ufe of that pafTage if he can tell how. 
 The words foregoing it are t\iQ{e:fnJJ:>all not have dominion over you, and 
 thefe words are a proof hereof, yi>r_);^ are not under the law., but under grace : 
 that is as if he fhould fay. It is the moft inexcufable thing for you to 
 continue under the dominion and power of fm, becaufe ye are not under 
 the weak and inefficacious paedagogy of the lav/ of Mofcs, but a difpen- 
 fation'of grace, wherein there is not onXyforgivenefs ail'ured to truly re- 
 penting {inntxc-^hxit firength afforded to enable to the fubduing and mor- 
 tification of all fin. Our Saviour hath told us exprefly, that he came 
 not to dejlroy ihe,la%v^ (that is, the moral VeiSN) but to fulfil it [c) : and that 
 heaven and earth fiall fooner pafs away, than that one jot or tittle thereof 
 (houldfail. And it is abfolutely impofiible, that our obligation thereunto 
 fhould ceafe, while we continue 7nen. All the duties therein contained 
 being moft necefi'ary and natural refults from the relation we ftand in ta 
 God'iiVk^ to one another^ and from the original make and confiitution of hu- 
 mane fouls. 
 
 But it is too great an honour to the doftrlne of libertinifn to fpend two 
 words in confuting it ; it being fo prodigious, fo monftrous a doctrine, 
 that it would be almoft uncharitable to judge a profeflbr of Chrifti- 
 anity not to have fuffered the lofs of his wits who can have the leaft fa- 
 vour for it ; fuppofing him to have but the leaft fmattering in the Chrif- 
 tian religion. It is an amazing thing, that fuch a thought fhould be en- 
 tertained by fuch a one, while he is not utterly forfaken of his intellec- 
 tuals ; our Saviour's (lofpel being wholly levelled at the mark of render- 
 ing us obedient to the laws of God. Let me fpeak to fuch as fo fhame-^ 
 fully abufc our incomparable religion, as to take liberty from thence to 
 be in any kind immoral, in the words of St. Paul, Rom. ii. 4, 5. Dcfpifeff 
 thou the riches of God's goodnejs and forbearance and long juffering., not knoiv~ 
 ing that his goodncfs leadeih thee (or defigneth the leading of thee) to re- 
 pentance ? But after thy hardnejs and impenitent heart., treafurefi up to thy 
 felfzurath againfl the day of wraths and revelation of the righteous judgment 
 §/ God:, feV, 
 
 (0 Matt. V. 
 
 CHAP. 
 
Chap. XIX. ^he DeftgJiof Chriftiamtf. |9t 
 
 C li A P. XIX. 
 
 The fourth Inference. 
 
 ^hat a right underjlatiding of the Defign of Chriftianity luill give us the 
 true Motion, l. Of JtijVJ^'wg Faith j 2. Of the Imputation of ChrijT s 
 PJghteoufriefs. 
 
 FOURTHLY, from what hath been f.ild of the Defign of 
 Chrijlianity may be clearly inferred the true Notion of fufiiffing 
 Faith f and of the Imputation of Chrifs Right eouf tie fs. 
 
 Firft, Of jufifyifig faith. We thence learn, That it is fuch a belief of 
 the truth of the Gofpel, as implies afincere refohition of obedience unto all its 
 precepts \ or (which is the fame thing) implys true holinefs in the nature 
 of it : and moreover that it juftifiethfitj- it doth fo. For furely xhc faith 
 which intitles a fmner to fo high a privilege as ths-to? Juf if cationy muft 
 needs be fuch as complieth with all the purpofes of Chrifl's coming into 
 the world, and efpecially with his grand purpofe ; and it is no lefs necef- 
 fary that it fliould juftifie as it doth this ; that is, as it receives Chrifl 
 for a Lordy as well as for a Saviour. But I need not now diftinguifli be- 
 tween thefe tv/o, there being but a notional difference between them in 
 this matter. For Chrifh (as was fhewn) as he is a Saviour^ defigneth 
 our holijiefs : his falvation being chief y that from the word of evils, fn ; 
 and principally confifting in deliverance from the poiuer of it. 
 
 I have fcarcely more admired at any thing, than that any worthy men 
 efpecially fhould be fo difficultly perfwaded to embrace this account of 
 j'il^'fy^'^S y^"^"^ j ^iifl flaould perplex and make intricate fo very plain a 
 do6trine. If this be not to feck knots in a bulrufli, I know not v/hat is. 
 I wifh there were nothing throughout the Bible lefs eafily intelligible than 
 this is, and I fhould then pronounce it one of the plaineft of all books 
 that ever pen wrote. For feeing the great end of the Gofpel is to make 
 men good, what pretence can there be for tliinking, thzt faith is the con^ 
 edition (or I'll ufe the word \jnfrument~\ as improper and obfcure as it is) 
 of juftif cation, as it complieth with only the precept of relying on Chrifs 
 pierits for the obtaining thereof, efpecially when nothing is more mani- 
 fell than that obedience to the other precepts muft go before obedience to 
 this \ and that a man may not rely on the merits of Chrift for the for- 
 givenefs of his fins, (and he is moft prefumptuous in fo doing, and puts 
 an affront upon his Saviour too) till he be fmcerely v/iUing to be reformed. 
 And befides fuch a reliance is ordinarily to be found among unrege- 
 nerate, and even the very worft of men. And therefore how can it be 
 otherwife, than that that act of faith muft needs have a hand \n jififying^ 
 and the fpecial hand too, which diftinguiiheth it from that which is to be 
 found in fuch perfons. And I add, what good ground can men have for 
 this fancy, when our Saviour hath merited the pardon of our fins ofr 
 this end, that it might be an efte£lual motive to forfake them ? And 
 can any thing in the world be more indifputably clear, than, if the only 
 ^irefl (cope th^t Chriftianity drives at be the fuJbduing of fin in us and 
 
 B b 4 our 
 
39.3 The Deftgn of Chri/llauitp "Sect. III. 
 
 ©ur freedom from its guilt or obligation to punifliment be the confequent 
 of this (as I think hath been demonftrated witli abundant evidence,) that 
 faith invclls us with a title to this deliverance no otherwifc than as dying 
 to fitly and fo confcquentiy I'ro'mg to God, are the products and fruit of it ? 
 And feeing that one end, and the ultimate end too, of Chrift's coming 
 was to turn us from our iniquities, if the nature oi faith , confidered as 
 j'ffyi'ig mufl needs be made wholly to confift in recumbence and reliance 
 on hiniy he (hall be my Apcllo that can give me a fufficient reafon why it 
 ought only to confiil in reliance on the tnerits of Chrif for the pardon of 
 fin, and not alfo on his poiver for the mortif cation of it. In fliort, is it 
 pofTible that faith in ChviR's blood for the forgivencfs of fin (hould be- 
 the only atl which jultlheth a finner, when fo many plain texts afl'ure 
 us, that he died alf6 to make us holy, and that his death was defigned to 
 deliver us from dying in order to a farther end, namely to this, that we 
 fhould live unto him ivho died for 'us. 
 
 I will never more truft any faculty at reafoning, I can pretend to, no 
 not in the plaineil and moft undoubted cafes, if I am miftaken here. 
 And will take the boldnefs to tell thofe wlio are difpleafed with this ac-» 
 count o( Juffyingfaithy that (in my opinion) it is impoflible they {hould 
 once think of any other, if they ever fcrioufly weighed and well confi- 
 dered the Dfgn of Chrifliamty. I the more infill upon this, becaufe 
 thofe perfons explication of this point hath been greatly liable to be ufed 
 to ill purpofes by infincere perfons •, and hath given infinite advantage 
 to the dangerous error of Antinomianifm. And, for my part, I muft con- 
 fefs that 1 would not willingly be he that fhould undertake to encounter 
 one of the champions of that foid caufe, with the admiflion of this prin- 
 ciple. That faith jtfifethf only as it apprehendeth the merits and righteouf- 
 mfs of Jfus Chrijl : I muft certainly have great lucky or my adverfary 
 but little cunning, if I were not forced to repent me of fuch an engage- 
 ment. 
 
 Secondly, and as for the other doctrine of the imputation of ChrifTi 
 righteoufnejs ; we learn from the Defign of Chrif ianity that this is the true 
 explication of it : namely. That it confifts in dealing with fncerely righ- 
 teous perfons, as if they were perfectly fo, for the fake of Chrift's righ- 
 teoufnefs. The grand intent of the Gofpel being to make us partaker^ 
 of an inivard and real righteoufnefs, and it being but a fecondary one that 
 we fliould be accepted and rewarded as if we were completely righteous •, 
 it is not polFble that any other notion of this dod^rine fliould have any 
 truth in it. For, as from thence it appeareth, that there can be no fuch 
 imputation of Chrift's righteoufnefs offered in the Gofpel, as ferveth to 
 make men remifs in their profecution of an inward righteoufnefs ; fo it 
 is manifeft likewife. That that doctrine is defigned for a motive to quic- 
 ken and excite men in their endeavours after fuch a righteoufnefs as this 
 is. So far is it from tending to caufe in us an undervaluing and flight 
 eftccm of it, that, as fure as that the ultimate defign of Chriftianlty is to 
 endow us with it, it muft be intended for no other purpofe but to farther 
 and promote that bufinefs : and it is cffctlual thereunto in that manner, 
 that wc fhe>vcd the exceeding great and \>xcz\q\x^ promifes of the Gofpel 
 ?:rc. 
 
 But 
 
Chap. XX. The Deftgn of Chrijliamty. 393 
 
 But becaufe both thefe points are difcufled in the free difcotirfe, I have 
 faid fo Httle of the former ^ and will proceed no farther on this \ bnt re- 
 fer the reader thither, and to other much more elaborate difcourfes for 
 his fuller fatisfa6lion. And indeed it was enough for me in this place 
 to fhcw. That the notion laid down in that book of each of thefe doc- 
 trines, doth evidently follow from the propofition which is the fubje<Sl of 
 this Treatife. 
 
 CHAP. XX. 
 
 The fifth Inference. 
 
 That loe learti from the Defign of Chriftianity the great Aleafure and 
 Standard^ ivhereby lue are to judge of DoBrines. How %ve are to judge of 
 the Truth of DoElrhies. 
 
 FIFTHLY, we learn from what hath been faid of the defign 
 of Chrylianity^ what is the great meafure and fandard ivhereby 
 nue are to judge of doctrines ; both whether they are true or falfe, and in ■ 
 'what degree necejfary to be received or rejeEled. 
 
 Firft, we underftand how to judge of the truth of doctrines. Wc 
 may be certain that, feeing the defign of Chrifianit^ is to make tnen holy^ 
 whatfoever opinions do either directly^ or in their evident corifequencesy ob- 
 flrutl the promoting thereof, are abfolutely falfe ; and with as great per- 
 emptorinefs and confidence as they may be by fome that call themfelves 
 Chriftians obtruded upon us, they are not of Chrift, nor any part of his 
 religion. And thofe which do appear to us to difcourage from ferious 
 endeavours after piety and true goodnefs, we ought for that reafon, while 
 we have fuch an opinion of them, moft vehemently to fufpecl them. For 
 it being the bufinefs of our Saviour's coming into the world, or of his 
 bleffed Gofpel, eirectually to perfwade us to ufe our utmofl diligence in 
 fubduing our lufts, and qualifying our fouls by purity and holinefs for 
 the enjoyment of God, and to make our endeavours fuccefsful for that 
 purpofe ; we may be afliired that he hath not either by himfelf immedi- 
 ately, or by his apoftles, delivered any thing that oppofeth this defign. 
 If (faith St. Paul) I build cgaui the things that 1 dejlroyed, I make my felf a 
 tranfgreffor [d ) .- and no man that hath in him the Icaft of a Chriftian, 
 will once fufpe£t, that the perfectly wife as well as holy Jefus fhould fo 
 manage the bufinefs he hath undertaken, as what he builds with one hand, 
 fo pull down with the other j and fruilrate that defign hy fome doctrines 
 which he promoteth by others. 
 
 Thofe doctrines, on the other hand, which in their own nature do evi- 
 dently tend to the ferving of this defign of Chriftianity, we may con- 
 clude are moft true and genuine : and for thofe which, upon our feribus 
 <:onfidering of them, we are perfwaded do fo, we ought upon that ac- 
 count 
 
 {d) Gal. if» 
 
39+- ^-^^^ Dtfign of ChnjViamty. Sect. IIL 
 
 count to have a kindnefs, and to believe them of an higher than humane 
 original. And therefore thofe which give the inoft honourable accounts 
 of God, his nature, and dealing with the fons of menj that mofl: mag- 
 nifie his grace, and bell vindicate his holinefs, juflice, and goodnefs, do 
 commend themfelves to our belief uith infinite advantage : becaufe the 
 mcji worthy conceptions of the Deity are exceedingly hdpfiil^ and alfo ne^ 
 cejjarj to the loving of God, and fcrving him as becometh us, and have 
 a mighty influence unto the ordering and regulation of our whole man ; 
 as might be largely fhevvn. 
 
 Thofe doclrincs, again, that mofl; difcountenance all fms both againft 
 the firft and fecond table, and beft enable to anfwer all pleas and pre- 
 tences for fecurityand carelefnefsj that are mod: agreeable to the innate 
 diftates of our minds, and" lead gratifie and pleafc our carnal part ; we 
 may from the confideration of the defign of Chrifiianity be greatly per- 
 fwaded of the truth of them. 
 
 And, on the contrary, thofe v/hich are apt to inftil into men's minds 
 any unlovely notions of the divine nature, that difparage his holinefs, or 
 leiten his kindnefs and good will to his creation, and the obligations of 
 the generality of the world to him, and his Son Jifus., and fo malce his 
 grace a narrow and fcanty thing ; or that naturally cad any difhonour- 
 able reflecSlions on any perfon of the moft Holy 'IVinity, mud needs be 
 falfe. As thofe that make religion to be a mere pajjive thing, wholly 
 God's work^ and not at all ours j or that cramp men, and perfwade them 
 that they are utterly void of the leaft ability to co-operate with the grace 
 of God, or to do any thing towards their own falvation ; or any way 
 •whatfoever dlfcourage them from the diligent profecution of holinefs ; or 
 deprive us of any help afforded us towards our gaining, and growth in 
 grace, either by putting a flur upon the written word, in advancing above 
 it the light within meu, and in enthufiafiical pretences to immediate revela- 
 tions, &c. or elfe by teaching men to ilight any one ordinance of the 
 Gofpel, &c. or fuch doiStrines as tend to introduce confufion into the 
 Church of Chrift, and to deprive it of all government and order, or in 
 iliort, that give countenance to any immorality whatsoever : I fay, as 
 fure as the Chrillinn religion is. true, and that what we have proved to be 
 the defign thereof, is fo, fuch doiStrines as thefe mufl needs h^ falfe. 
 
 What our Saviour L\\ih of falfe prophets, is as true of moft do£lrines, 
 hy their fruits you Jhall knozv them : wc may undcrftand whether they have 
 any relation to Chrifiianity or no, by the defign they drive at, and their 
 evident confcquences. 
 
 And I may add, that we may make a flirewd guefs what thofe particu- 
 lar ways and modes of religion are (vv'hich the various fed:s we arc can- 
 toniz,ed into have elpoufed to themfelves, and are fo fond of) by the 
 proper and moft diftinguiftiing cffedts of them. If we perceive that they 
 make the great fticklers for them to differ from others chiefly in uncon- 
 cerncdnefs about the moft important and fubftantial duties of morality^ 
 and in laying the greateft weight upon certain little trifles, and placing 
 their religion in mere externals; or that the things whereby they are moft 
 peculiarly difcriminated from other folk are Ipiritual pride, and fond con- 
 ceitednefs of themfelves, and a fierce or fcoruful behaviour towards thofe 
 that approve not of their way j uncharitablcncfs, morofity, and peevifti- 
 
 ;tcfs i 
 
Chap. XXL The Deftgn of Chrl/llonity, 3^5 
 
 nefs ; a fcditious, ungovernable and untameable fpirit, he. I fay, if we 
 obferve fuch as thefe to be the moft diftinguifhing effects of their feveral 
 modes and forms, we have fufficient reafon from thence alone t^reatly 
 to prefume, that they have not the {lamp of jus Chr'ijllanuni upon them, 
 that they are not of Chrid, but of their ovv'n invention. The wifdoiu 
 "that is from above is quite another thing, and begets perfe'fllv other kind 
 of fruits ; as (hall be (hewn hereafter. 
 
 But to return, the deftgn of the Gofpel'is (as was faid) the great ftanJ- 
 ard by which we are to judge of the truth of opinions : thofe that feem 
 to us to oppofe this defign, we are bound to ffpeSl^ becaufe they do fo ; 
 but thofe which apparently do thisy we muft with heartieft indignation re- 
 je£l. And though we fnould meet with fome places of Scripture that at 
 firft fight.may feem to favour them, we may not be {tumbled upon that 
 account, but be confident that whatfoever is their true meaniiia:, as fure 
 as they have God for their author, they cannot poilibly patronize any 
 fuch do6trines. 
 
 And, la{lly, in examining which of two opinions is true, that oppofe 
 each other, and do feem to be much alike befriended by the holy Scrip- 
 tures, it is doubtlefs a very fafe courfe to confider as impartially as wc 
 can, which doth tend moPc to ferve the great end of Chriilianity, and t« 
 prefer that which we are perfuaded doth fo. 
 
 CHAP. XXIw 
 
 Hoivtvc are to judge of the NecefTity of Do^rines, either to be embraced or 
 rejeSied. A brief Difcourfe of the Nature of Points Fundamental. How 
 zue may know whether tve embrace all fuchy and ivhether we hold not any 
 dejiruiiive and damnable Errors. 
 
 SECONDLY, the defign of Chriflianiiy is the great meafure 
 whereby we are to judge, as of the truth^ fo alfo of the neceffity 
 of do5irines either to be etnbraccd or rejected. 
 
 Firlr, we may thereby underftand, in what degree we ought to e{leem 
 thofe neceffary to be by all received^ which we ourfelves are convinc'd of 
 the truth of; or, v/hich of fuch are fundamental points of the Chri{lian 
 faith, and which not. 
 
 Y\i% it is plain, That in the general thofe and thofe only are primarily 
 and in their own nature fundamentals^ which are abfolutely nece{rary to 
 accomplim in us that defign. Such as without the knowledge and be- 
 lief of which, it is impoffible to acquire that inward righteoufnefs and 
 true holinefs which the Ghri{l:ian religion aimeth at the introdudlion of. 
 It is in it felf abfolutely neceffary, not to be ignorant of, or difbelieve, 
 any of thofe points, upon which the effecting of the great bufinefs of the 
 Gofpel in us doth neceffarily depend. The particulars of thefe I fhall 
 not ftand to enumerate, becaufe (as will appear from what will be faid 
 anon} it is not needful to have a jufl table gf them : and, beiides, any 
 
 ORC 
 
396 The Dejign of Chr'i/Iianity, Sect. III. 
 
 one that underftr.nds wherein the nature of true holinefs lieth, may be able 
 fufficiently to inform himfelf what they are. 
 
 Secondly, it is as evident, That thofe points of faith, are fecondarily 
 fundamental, the difbelief of which cannot confilt with true holinefs, in 
 thofe to whom the Gofpel is fufficicntly made known ; although they are 
 not in their own nature fuch, as that holinefs is not in fome degree or 
 other attainable without the belief of them. And in the number of 
 thefe, are all fuch points as are expreft with indifputablc clearnefs. Now 
 the belief of thefe, though it is not in it fclf any more than in higher or 
 lower degrees prohtable, yet it is abfolutely neceflary from an external 
 caufe, vi-z. \i\ regard of their being delivered with fuch perfpicuity, as 
 that nothing can caufe a man to rcfufe to admit them, but that which 
 argueth him to be ftark nought, and to have fome unv/orthy and bafe 
 end in fo doing. But we muft take notice here, that nothing worded at 
 all doubtfully, can be of equal neceffity to be received by all Chriftians j 
 becaufe that in regard of the diverfity of men's capacities, educations, 
 iand other means and advantages, fome things may be plainly perceived by 
 one to be delivered in the Scriptures, which cannot be fo by another 
 
 And in the fecond place, what hath been faid of fundamental truths^ is 
 applicable by the rule of contraries to the oppofite errors^ as I need not 
 Ihew. 
 
 Now then, v/ould we know whether we embrace all the fundamentals 
 of Chriftianity, and are guilty of no damnable and deftru£live errors ; 
 among the great diverfity and contrariety of opinions that this kingdom 
 abounds with (I think I may fay) above all other parts of Chriftendom ; 
 our only way is to examine our felves impartially after this manner. 
 
 Am I ftncerely willing to obey my Creator and Redeemer in all things corn- 
 vianded by them f Do I entertain and harbour no lujl in my breaji ? Do I 
 heartily endeavour to have a right underjlanding of the holy Scriptures^ and 
 chief y of the Gofpel, and to know what doSirines are delivered there in order 
 to the bettering of my foul by thcm^ and the dire "i ion of my life and aSiions ac- 
 cording to them f 
 
 If we can anfwer thefe queftions in the affirmative ; whatfoever miftakes 
 we may labour under, they can be none of them fuch as will undo us ; 
 becaufe we may conclude from thence, that the Defign of Chrijiianity is 
 in fome good meafure accomplifiied in us. And whatfoever tenets may 
 be accompanied and confift with the true love of God, and a folici- 
 tous care to keep a confcicnce void of offence towards him and men, 
 we may be certain from the paft difcourfe of the dcfign of the Gofpely 
 that they belong not to the catalogue of fundamental errors. This obe- 
 dient temper is the moft infallible mark (of any I know) of an orthodox 
 man ; he that is endowed with it, though he may ^rr, cannot be an 
 Heretic. 
 
 But there will be an occafibn of fpcaking more anon to this argu- 
 ment. 
 
 CHAP. 
 
Chap. XXII. ' Tie Dejign of ChrlJltanUy. 397 
 
 CHAP. XXII. 
 
 The fixth Inference. 
 
 ^hat the Defign of Chriftianity teaches us tvhat Do5frhus and Pra^lc€t 
 we ought^ tis Chriftiaris, to be mojl zealous for or agaiJiJ}. 
 
 SIXTHLY, we confcquently learn what doSlrlnes and pra^lcei 
 we oughty as Chrijiians, to be mofl zealous for or againji. Thofe, 
 furely, that are moit. available to the begetting and encreafe of true 
 holinefs, it is our duty to concern our felves moft for the defence of: 
 and thofe which have the grenteft tendency towards the endangering of it, 
 to fet our felves with the greateit induflry and vigour againft. The reafon 
 is plain, becaufe the former do moft promote the defign of the Gofpel', 
 r.n^ the latter do it moft diflervice. St. Jiide exhorts in the third \^x[q 
 of his epiftle, to contend earnejlly for the faith ivhich was once delivered to 
 the faints ; that holy do6trine which was firft delivered by our Saviour, 
 and unanimoufly by his apoftles after him ; which is perfeftly contrary 
 to the wicked and abominable do£lrines taught by the prophanecrew he 
 fpeaks of in the next verfe (and v^ere more than probably the Gnojiics) 
 which lucre crept in unazvares^ vjho were before ordained to this condemna- 
 tion^ (or whofe i?npoJiures firft, and then the vengeance which fliould be 
 taken of them, Witxe formerly written ef or foretold both by Chrift and his 
 apoftles) ungodly nien^ turning the grace of God into lafcivioifncfs^ and de- 
 nying the only Lord God^ and our Lord Jefus Chriji. And we ought to 
 contend againft whatfoever is defigned to overthrow and make inefFec- 
 tual that moft bleffed dodrine, more or lefs, according as it more or lefs 
 tends fo to do. Our zeal fhould be altogether employed for the promoc 
 ing oi perfonal ox real holinefs, and moftly for the effeniial parts of it, 
 and the necejfary means and helps to it. But doubtlefs it cannot be worth 
 our while to lay out any confiderable matter of our heat, either for or 
 agzlnii doubtful opinions^ alterable fnodes, rites and circuni/lances of religion: 
 they are not things on which much weight may be warrantably laid ; for 
 they are too weak to bear it, in regard of their being fo little ferviceable 
 or diiFerviceable to the Befgn of Chrifiianity . I fay, eager defending or 
 oppofing of fuch kind of things, is (to ufe the fimilitudc of an excellent 
 perfon) lik'e the apes blowing at a glow-worm, which affords neither light 
 nor warmth. Nay, it is no lefs injurious to the Defign of Chrijiianity^ 
 than unferviccable and ufelefs, as we have been effecSlually taught by very 
 vvoful experience. And nothing doth more harden Atheiftically-difpofed 
 perfons, than their obferving the contention of Chriftians about matters 
 of that nature ; for thereby do they take a meafure of our whole 
 religion. And befides an eager concernednefs about them is too ordina- 
 rily accompanied with a luke-warm, or rather frozen indifference, con- 
 cerning the moft important ^■^oinls of Chriftianity. It is too vifibly ap- 
 parent to be denied, That thofe which have fuch Tufcalding hot zeal cither 
 for or againft things of no certainty, and no nccefjlty, are many ol them (as 
 their predeceffors the Pharifces were) in the very other extreme as to not 
 a few of ths weigh tieji matters of religion. 
 
 C H A l\ 
 
39-^ 27;^ Deftgn of Chri/i'iamty. Sect. IIIv 
 
 CHAP. xxiir. 
 
 The feventh Inference. 
 
 X^at the Defign of Chriftianity tvell confidered^ vAll g'vve us great Light Irits 
 the jiiJI Ba{rids and Extent of Chr[ftia7i Liberty. Of complying with the 
 Cujhms of our Country^ and the Will of our Governours, The great Dif- 
 ference bctivecn the Mofaical Law and the Gofpel, as to its preceptive 
 Fart. 
 
 SEVENTHLY, we may be greatly fatisfied, by confidering 
 the Dcfign of Chrijlianity^ concerning xhe jujl boMids and extent of 
 our Chrifiian liberty. For that being to make men holy.^ it may fafely 
 be prefumed, that fuch things as have neither direcUy, nor confe- 
 ciuentially, any tendency to the depraving of our fouls, are left free to 
 us by our Saviour, either to do them or not to do tliem, as vi^e (hall fee 
 caufe. Whatfoever doth neither promote nor hinder this defgn^ we have 
 rcafon to believe is neither enjoyn'd upon us Chriflians, nor forbidden 
 to us. 
 
 Whatever things are any way neceffary to the furtherance of it, muft 
 needs be matter of ftri£t duty; and what are fo profitable thereunto, that 
 the omiflion of them doth make the effecting of this defign more difficult, 
 cannot but be ordinarily fo alfo. Whatfoever is in its own nature^ or by 
 reafon of fome circu?njlance infeparably adhering to it, a neceffary occafion 
 of "^ratifying fome one or other corrupt affection, and that^ by the doing 
 of which we fhall certainly defile our own fouls, or the fouls of others, 
 either by drawing them thereby to, or hardening and encouraging them 
 in any fm, (which is that our Saviour means by offending or fcandalizing 
 little ones, and is fo feverely forbidden by him, and alfo by the Apoftle in 
 the eitjhth chapter of the firfl epii^le to the Corinthians) can be no other 
 than abfolutely unlawful : and v.-hatfoever is forcfeen to be a probable oc- 
 cafion of any one of thefe mifchiefs, muft alfo be carefully avoided by 
 us. But thofe things which are none of all thefe, cannot' be otherwife 
 than perfciStly indifferent under the Gofpel. 
 
 And therefore whatfoever of fuch are commended by the cuftom of 
 the places we live in, or commanded by fuperiors, or made by any cir- 
 cumftance convenient to be done ; our Chriftian liberty confifts in this, 
 that we have leave to do them. And, indeed, it is fo far from being a 
 Im to comply with oui* country-men and neighbours in their plainly in- 
 nocent ufages and harmlefs cufloms, or with the will of our governors 
 when they command us fuch things ; that it would be fo, to refufe fo to 
 do. For our refufing to comply with either of thefe can hardly proceed 
 from any thing better than a proud affectation of fingularity, or at beft 
 from fuperflitious fcrupuloilty ; which, in calling it y//^^r//i//(7«^, I inti-? 
 mate to be evil, as much of confcience as there may be in it. For fu- 
 terflition implieth a frightful or over-tiniorous apprehenfion of the Deity, 
 and confequently an unworthy conception thereof, as the Greek word 
 A!»r»^aiwon» fignifieth. That which makes men Jupcifiitious, is fuch aa 
 
 opinio* 
 
Chap. XXIII. The Defign of Chrifknity, 39^ 
 
 opinion of God as reprefents him a very angry and. captious Bein^, but 
 yet fuch a one too as may be atoned and pacified by a great care and ex- 
 atSlnefs in certain little matters, in performances and abftinences of an 
 infjgnificant and very trivial nature. 
 
 Now the ancient author of the epiftle to Dhgnetiis acquaints him that 
 X\iC pri?nithve Chrijiians were no fuch fqueamifli or conceited people, as to 
 live in a different way from thofe among whom they inhabited ; and faith 
 that they diltinguifhed themfelves from their neighbours and other folk, 
 «Ts (pi'vj), aT£ tfitcri, neither by civil ciijfoms^ r.or a certain language^ (or phrafes 
 or tone) proper to thetnfelues^ are |3.oy Trasao-rf^ov d--A.^tn)/, &c. nor that they 
 affected to make themjehes notified by any peculiarities (that is, in harmlefs 
 matters) as a foolifli feet among our felves, and fome other fanciful people, 
 now a- days do. 
 
 I defign not here fo tedious a work, as that of examining particulars 
 by the rule we have given, but only to fhew in the general that we may 
 be fatisfied concerning the extent of our Chrijiian liberty by v/ell weighing 
 the Defign of Chrijiianity^ and may underftand what kind of things muft 
 needs be free to us under the Gofpel-difpenfation, and what not'j leav- 
 ing it to the reader to make application, and confider the nature of par- 
 ticulars by comparing them with this rule. But I prefume I need no? 
 mind him, that I fuppofe all this while that whatfoever is plainly com- 
 manded and forbidden in the Gofpel, muft be done and forborn by him, 
 though he fhould not be fagacious enough to difcern how every thing 
 there commanded is ferviceable, or forbidden is injurious, to the defign 
 of holmefs ; for furely none can doubt, but that they ought to underftand 
 me in what I have afferted, to have this meaning only, viz. That, as 
 to thole things which the Gofpel fpeaketh nothing in particular and 
 clearly, concerning the beft courfe we can take in order to our knowing- 
 to what heads to refer them (whether to that of things comrnandsd, or to 
 that oi forbidden^ or to that of indifferent things) is to examine them by 
 this general rule, viz. The Defign of Chrijlianlty . 
 
 But to conclude this, the great difference between the Mofaical law, 
 and the Gofpel^ as to its preceptive part, is this. That by the yirw^r a 
 A-^aft multitude of perfectly indifferent things were impofed, and many 
 fuch alfo prohibited : but by the latter, only thofe things are injoyne'd 
 that are in their ov/n nature of indifpenfable neceffity, or fuch as are 
 means and helps towards them : and there is nothing thereby forbidden 
 but it is fo, becaufe it is evil ; and is not therefore evil only becaufe for- 
 bidden. There is nothing either commanded or forbidden in our Savi- 
 our's religion, but, as it is in order to our good, fo is it in order to fuch 
 a good too as confilts in the reformation and renovation of our lives and 
 natures. 
 
 So that, I fay, our paft difcourfe concerning the Defgn of Chrijiianitj 
 
 may give us great light as to the knowledge ^i what kind of things, wq 
 
 that are under the Gofpel-difpenfation, mujl do, and are matter of necef- 
 
 fary duty j tnufi not do^ and are matter of lin j aad may do or Uave undom 
 
 without Tin. 
 
 CHAP. 
 
400 The Defign of Chrljltamty, Sect. III. 
 
 CHAP. XXIV. 
 
 The eighth Inferertce. 
 
 That it is the mojl unaccountahle thing to do that which is effentially Evily in 
 
 ^ defence of the Chri/iian Religion^ or of any Opinions prefumed to be 
 
 Doctrines relating thereunto. The Pope and Church c/" Rome mofi highly 
 
 Guilty in this Particular. Jnd not a Few of thofe that profejs Enmity 
 
 againft Popery too liable alfo to the fame Charge. 
 
 EIGHTHLY, It may be plainly inferred from what hath been 
 faid of the Defign of Chriflianiiy^ That it is the mofi flrangely un- 
 eccountable thing for men in defence or favour of that vjay of religion^ 
 which they take to be mofi truly the Chrifiian, or of any opinions that are pre '^ 
 fumed by them to be doSirines thereunto belonging, to do that zvhichis effentially 
 and in its own jtatiire evil. For thefe a6l quite contrary to the Defign of 
 the Chrifiian religion^ and fo confequently, do what lyeth in them to fpoil 
 it, and render it a vain and infignificant thing by the courfe they take 
 for the advancement thereof. The Pope and Church of Rome are horri- 
 bly guilty of this madnefs ; they doing the mod plainly vicious and im- 
 moral acSticns imaginable, to promote the intereft (as they pretend) of 
 that which they call the Catholic faith. For, their impofmg of their 
 own fences upon the word of God, and then perfecuting, burning and 
 damning men for not fubfcribing to theirs as to God's words, can be no 
 better than an adt of devilifh pride and barbarous cruelty. It is fo of 
 the former, in that it is a compelling men to acknowledge their wifdom 
 to be fuch as may not be fufpe6led in the leaft meafure, no not in the 
 determination of points that are the moft doubtful and difputable ; nay, 
 neither in fuch opinions and practices of theirs, as moft plainly contra- 
 dict abundance of texts of holy Scripture. 
 
 And moreover in endeavouring to force all men to a6t and think as 
 they do in matters of religion, they with Luciferian arrogance ufurp the 
 empire of Almighty God, and fway that fcepter over men's confciences 
 which is his peculiarly. 
 
 And I need not fay, that they are therein no whit lefs cruel thzn proud. 
 For what greater cruelty can tl:ere be, than to infli6l upon people the 
 faddeft of calamities and the horrideft tortures (whereof the inltances 
 arc innumerable) for fuch things as they have no caufe to think they are 
 able to help j and v» hich they have alfo the greateft reaion to conclude 
 they are not at all blame-worthy for ? I fay, what can be greater cru- 
 elty than this ? except their defigning thereby to terrific men to the own- 
 ing of doctrines and doing actions perfectly againft the cleareft fence of 
 their minds, and cxprclfelt didtates of their confciences ; which is an ex- 
 ercife of no lefs cruelty towards their Joulsj than the other is towards 
 their bodies. 
 
 And what villai;iies have the Pope and his party ftuck at for the pro- 
 |»agation of their religion ? Such as exciting fubje6ts to take arms 
 againft their lawful fovereigns ; poyfoning and ftabbing of princes : the 
 
 moft 
 
Chap. XXI V. The Defign of Chri/lianlty, 46 1 
 
 moft barbarous mafTacres that any hiftory can give accdunt of. In fhort, 
 what frauds and perfidioiifnefs, what treachery, what ioipoftures, v/hat 
 perjuries, what cruelties and horrid outrages, have they thought too 
 wicked to be undertaken and perfifted in, for the lake of HOLY 
 CHURCH? 
 
 But I would I could fay, that of all that are called Chriftians, the 
 Pap'i/is only are liable to this charge ; but, alas, it is too manifeft to be 
 denied, or diflembled, that not a few of thofe that profefs enmity to po- 
 pery are fadly guilty, though not equally with the Papijlsy in this parti- 
 cular. But there is nothing more felf-evident than that to be of a per- 
 fccuting fpirit, to be wrathful and furious, to backbite and flander, to be 
 falfe and perfidious, to be ungovernable, to be uncharitable, or in any 
 kind whatfoever unjuft, upon any account vvhatfoever, is moft inexcuf- 
 able and intolerable. For if upon any account fuch things could be 
 lawful, religion would be the moft ufelefs thing in the world j and if 
 they were lawful upon the account of religion only, it would not be a 
 more ufelefs and unprofitable than a mifchievous thing. And therefore 
 it would be too little a thing to faj', that the Chr'ijiian religion it felt 
 would be unworthy of our efteem, as great things as have been faid of 
 it, if it gave us leave to allow our felves in any immorality* 
 
 But there are none, it more abfolutely or with greater feverity forbid- 
 deth than fuch as the fore-mentioned. Who is a ivlfs man end endowed 
 with kyiowledge among you? (faith S. James.) Let him focw out of a good 
 converfation his works with meeknefs ofiuifdom ; but if ye have bitter cnvyings 
 and ftrife in your hearts., g^^^'y wc^, and lie not againfi the truth., (that is, 
 do not boaft of your Chriftian wifdom, nor play the hypocrites in pre- 
 tending to be fpiritual) this wifdom defcendcth not from above (is not zeal 
 kindled from heaven) but is earthly^ [enfual., devilijh: for ivhere envy and 
 ft rife is J there is confufion and every evil work. But the wifdom that is from 
 above., is firfi pure., then peaceable., gentle., and eafie to be entreated., full of 
 mercy and good fruits., without partiality, and without hypocrifie : and the 
 fruit of righteoufnefs is fovon in peace., of them that make peace., James i'li. i^. 
 to the end. 
 
 And S. Paul ttWs the Galatians., chap. v. 22, 23. That the fruit of 
 the fpirit is love., joy., peace., long-fuffering., gentlenefs., goo dnefs, faith., meek-' 
 ncfs., tetnperance. And he reckoneth among the works of the flefh, verfe 
 19,20,21. not only adultery.^ fornication., uncleannefs., lafcivioufnefs., ido- 
 latry., witchcraft, herefies, murthers., drunkennefs., revelling: but alfo, ha- 
 tred., variance., emulations., lurathy firife., jeiitions., envyings : and faith, 
 that they which do fuch things (fuch as thefe as well as the former) /hall not 
 inherit the kingdom of God. And adds, verfe 24. That they which are 
 ChrijTs.y have crucified the fie Jh with the affeCiions andlifis, that is, the fore- 
 going, and all other. 
 
 And it appeareth from what hath been faid of the Defign ofChrifiiam- 
 ty, that the gratification of any of thefe afi^e(flions is fo far from becom- 
 ing lawful, or more warrantable, by being yielded to for the fake there- 
 of, that it is rendered the more wretchedly foolifh and unaccountable by 
 this means. For thus to do, is to be irreligious to promote religion., to 
 be un-chrifAan to do fervice to Chrijlianity ; and therefore to go the di- 
 recteft way to deftroy it, by the means we ufe for its prefervation. And 
 
 Vol. VI. C c we 
 
402 The Defign of Chrtjlianity, Sect. III. 
 
 we do our particular opinions and forms of religion more mifchief, in 
 alienatiiiJ- the minds of others from them, by fuch wild expieflions of 
 zeal, than their adverfaries will be able to do, by all their attempt:; againft 
 them. And laftly, thus to do is to oppofe the intercft of our religion to 
 that of our yo«/.f, and to cad thefe away in the defence oi that : as appears 
 from our difcourfe in the fecond Sedlion. But what madnefs is like to 
 this ? 
 
 CHAP. XXV. 
 
 The Ninth Inference. 
 
 That it is a moji unwarrantable Thing for the Minijiers of Chrijl to prefer 
 any other Defign before thiit of ?}iaking Men really righteous and holy. That 
 this ought to be the whole Def.gn of their preaching. That it is of as great 
 Concernment that they promote the fame Bufinefs by their Couverfations^ as 
 tho: they do it by their Dooirine. Infinite Mifchiefs occafianed by the loofe 
 Lives of Minljlcrs. Several Injlances of Pra^ices extremely blame-wor^ 
 thy in Preachers of the Gofpel. That th'ey ought to have a Regard to the 
 iP'eaknefj'es of Perfons fo far as laiufully they may. That the Promoting 
 of Holinefs ought to be the only Defign of ecclefajiical DifcipUne. 
 
 NINTHLY, feeing our Saviour's grand defign tvas to make me7i 
 really righteous and holy^ it muft needs be a tnoji unwarrantable thing 
 for thofe that are his minijhrs to prefer any other before this ; for thofe 
 that arc intrujledwith the care of fouls to concern themfelvcs about any thing 
 fo much as this. 
 
 It is plainly their duty to fubordinate every thing they do, by virtue of 
 their facred funftion, hereunto j and to imitate their great Mafter, all 
 they can, in the difcharge of it; to promote holinefs., as much as lyeth 
 in them, both by their dodrinc and convcrfations : with all perfpicuity 
 and plainnefs to inftruci their people in the indifputable doclrines of Chrif- 
 tianity above any other ; and to have a fpecial care to fliew them the 
 aptncfs that is in them, to the furtherance pf holinefs of heart and life : 
 and moft to inculcate thdfe upon them which have the greateft and molt 
 manifeft and immediate tendency thereunto : to inform them of their 
 whole duty relating to God, their neighbour and themfelves impartially ; 
 to prefs them to the performance of them with the greateft aftecf ion and 
 . fervency ; and to back on their exhortations with the moft prevalent and 
 . inforcing motives ; the moft rational and convincing arguments j cou- 
 rageoufly, but with a difcovery of tejidereft compalfion to finners, to 
 reprove all fuis without exception : and faithfully to ftiew the danger of 
 living in any one whatfoevcr. And to do thus, not oily in publick^ but, 
 as there is occafion, in private alfo, and readily to embrace all opportu- 
 nities for that purpofe. 
 
 Thus (as hath been fliewn) di4 our blefled Saviour fpend his time, 
 
 and 
 
C H A p. XX V . The Defigik of Chnjiianity. 403 
 
 and that it is the duty of his miniflers to come as near as they can, in 
 their practice, to him, is out of queftion : and thur. alfo did his imme- 
 diate fucceiluis, the apoftles, emj-loy themfelves ; as might be largely 
 made to appear.. They prea«. h'd the word, were injlcint both hi feajon and 
 out offecifon, they reproved^ rebuked and exhorted with ad long- fuffe ring and 
 doSlrine j according as S. Paul charged Timothy to do, in the moit folemn 
 and fevere manner: even before God^ and the Lord Jefus Chrifi^ who Jhall 
 judge the quick and the dead^ at his appearing and his kingdorju And that 
 charge, by parity of reafon, muft concern the whole Clergy as well as 
 that Biihop. 
 
 And as Chrifl: and his apoflles taught men by their lives, as weJl as 
 doSlrinc^ and encouraged them to the performance of whatfoever duties 
 they injoyned them, by their own example ; fo it cannot but be of infi- 
 nite concernment that all that have the condudl of fouls committed to 
 them ihould do the like. S. Paul exhorted Timothy firlt to take heed to 
 himfclf and then to the doHrine [e] ; and the former advice was of no whit 
 lefs neceifity and importance than was ttie latter. For (as woeful expe- 
 rience afTureth u?) a minifter of a careiefs and loofe life, let his parts 
 and ability in preaching be never fo great, nay, though he fhould behave 
 himfeir never fo faithfully in the pulpit, and be zealous again^ the very 
 vices he himfelf is guilty of (which would be very flran^e if he (hould) 
 muft needs do more hurt incomparably, than he can do good. And tho' 
 (as fome of them will tell them) it is the people's duty to do as they fay, 
 and not as they do ; yet is there nothing more impoffibie than to teach 
 them effedtually that leflbn. Mankind (as we had Dcfore occafion to 
 fliew) is mightily addicSted to imitation, and examples (efpeeially thufe of 
 governours and teachers) have a greater force upon people ordinarily than 
 have iti/lruotions ; but chiefly bad exa/nples (in regard of their natural 
 pronenefs to vice) than good in/Iruclions. Had not the apoftles exprefled 
 as great a care of what they did, as of what theyfaid, how they lived as 
 how they preached, Chriftianiiy would (without douot) have been fo far 
 from prevailing and getting ground as it hath done; that it could not 
 have long furvived its bleded Author, if it had not bid adieu to the world 
 with hiim. Moll men, do what we can, will judge of our fermons by 
 our converfations, and if they fee thef bad, they will not think thsfe 
 good J nor tiie do6lrines contained in them praiflicable, feeing thsy 
 have no better efFefl upon thofe that preach them. And befides, no 
 man will be thought to be ferious and in good earnefl in preffing thofe 
 duties upon others, v;hich he makes no confcience of performing him- 
 fclf. 
 
 Nay, every man's judgment in divine things may warrantab^y be fuf- 
 pecled, that is of a wicked and vicious life. And thofe that are con- 
 scious to themfelves that they are not able to pafs a judgment upon doc- 
 trines, may not be blamed if they queftion their rninifter's orthodoxy, 
 while they obferve in him any kind of immorality, and fee that he lives 
 to the fatisfaition of any one luft. For, the promife of knowing the truth 
 is made only to fuch as continue in Chri/i's words, that is, that are obe- 
 dient to his precepts. 
 
 And I add, that fuch a one's talk of heaven and hell are like to pre- 
 
 C c 2 vail 
 
 \f) 1 Tim. Ir. 1 5, 
 
404 "^^^^ Dcfign of Chrtjlianity. Sect. Ill* 
 
 vail very little upon his auditors, or to be at all heeded by the greateft 
 part of them, while they confidcr that the preacher hath a foul to fave 
 as well as they. And therefore the love that they bear to their lufts, 
 with the devil's help, will eafily perfwade them, that either thefe things 
 arc but mere fidions, or elfe that the one may be obtained, and the other 
 efcaped, upon far eaiier terms than he talks of. But as for thofe {t^N in 
 whom the fenfe of true virtue and piety have made fo deep an impreflion, 
 as that they have never the flighter opinion of the neceffity thereof, in 
 regard of their minifter's wicked example; the prejudice that they can- 
 not but conceive againft him, renders his difcourfes infipid and unafFe6l- 
 ing to them, and fo they ordinarily take all opportunities to turn their 
 backs upon him, and at length quite forfake him. And then, if they 
 are not as iindcrjlanding as well meaning people, are too eafily drawn away 
 from all other churches, when they have left their own, and become a 
 prey to fome demure and fairly pretending feftary. And I am very cer- 
 tain from my own obfervation, that no one thing hath fo conduced to 
 the prejudice of our church, and done the feparating parties fo much 
 fcrvice as the fcandalous lives of fome that exercife the minilterial func- 
 tion in her. The late excellent Bifliop of Down and Connor hath this 
 memorable paflage in a fermon he preached to the univerfity Tit Dublin : 
 Jfye become burning and jhining light s^ if you do not detain the truth in unrigh' 
 teoufnefsy if ye walk in light and live in the fpirit, your do£irine will be true^ 
 and that trutjj tuill prevail: but if you live wickedly and fcandalouJJy, every 
 little fchifmatick will put yon to jl)ame,^ and draw difciplcs after /;/;//, andabufe 
 your flocks^ and feed them with colocynths and hemlock^ and place hereftein the 
 chair appointed for your religion. But to halten to the difpatch of this 
 unplealant topick : wicked minillers are of all other ill-livers the moft 
 fcandalou?, for they lay the greateft ftumbling block, of any whatfoever, 
 before men's fouls ; and what our Saviour faid of the Scribes and Phari- 
 fee?, may in an efpecial manner be applied to them^ viz. that they vjill 
 7ieither enter into heaven the?njelves^ nor yet juffer them that are entring to go 
 in : fo far are they from faving themfelves and thofe that hear them. 
 But I would to God, fuch would well lay to heart thofe fad words of our 
 Saviour, Luke xvii. j, 2. Jt is impojpble but that offences will come; hi.t 
 woe unto him through whotn they come : it were better for him that a miljhne 
 were hanged about his neck^ and he caji into the fea^ &c. And thofe words 
 are not more effedual to fare them, than are thefe following of a Hea- 
 then, viz. Tulhj\ concerning vicious pliilofophers to Jhame them into a 
 better life: faith he \x\\\\%'Tufculan l^cc/lions^ the fecond book, ^lotif- 
 qi'ijque philoJophoru7n invenitur^ qui ft ita moratus, is^c. If 'hat one of many 
 philcfophers is there., who jo behaves himfelf and is of fuch a mind and life.^ 
 as reafon requireth ; which accounteth his doS?ri?ie not a boajl of jciencc but a 
 law of life ; which obeyeth himfelf and is governed by his own precepts f JVe 
 may Jce fome fo light and vain, that it vjould h&ve been better for them to be 
 wholly ignorant., and never to have learned any thing : others Jo covetous ofmo~ 
 ney., thirjly ofpraife and honour, and many fuch flaves to their lujls, ut curn 
 eorum vita mirahiliter pugnet oratin, That their lives do rnarvcllonfy con^ 
 iradiSl their doSirine. Quod quidem mihi videtur efl'e turpiflimum, &c. 
 JVhich to me feems the nioji filthy and abominabe thing. For as he which pro- 
 fe/fng hii/ijelj a grammarian fpeaks barbaroufy^ and who being defirous to be 
 
 % accoH/ited 
 
Chap. XXV. The Dejjgn of Chrijilanlty. 405 
 
 accounted a muficlan Jings fc7irvU\\ isfo much the more Jlmme-tvorthy for his be- 
 ing defe^ivc in that the knowledge and /kill of which he arrogates to hifnfef; fo 
 a philcfopher in ratione vitas peccaiis, mifcarrying in his nia7iners, is in this 
 re!pe£I the bafer and more wretched creature^ that in the ojfce oftvhich he will 
 needs he a mafier^ he doth amifsy artemq; vitae profelTus delinquit in 
 vita, and profejftng the art of well-living, or of teaching others to live welly 
 is faulty and mifcarrieth inhisozvn life. Could this excellent Heathen thus 
 inveigh againft wicked philofophers, what fatyr can be tart and fevere 
 enough for ungodly minilters of the glorious and moft holy Gofpel of 
 the bleiTed Jefus ? I will add one more faying of our Saviour's which 
 he fpake to his difciples, whom he was trailing up for the miniftry. 
 Matt. y. T 3. Te are the fait of the earth \ but if the fait hath lofi its favour ^ 
 ivherewith fhall it be falted ? It is thenceforth good for nothing., but to be caji 
 tut., and to be trodden under foot of ?nen. 
 
 Well, I fay that the defign of our Saviour and his Gofpel being to 
 make men holy, thofe behave themfelves infinitely difbecoming his mi- 
 riifters and the preachers of the Gofpel, that live unholily ; and fo do 
 all fuch rlfo (as was at firft intimated) as do not above all things endea- 
 vour the promoting and furtherance of that defign. And of that num- 
 ber are thofe that are ever affecting to make people flare at their high- 
 flown and bombaft language, or to pleafe their phanfies with foolifh 
 jiiigles and pedantick and boyifh wit, or to be admired for their ability 
 in dividing a hair, their metaphyfical acutenefs and fcholaftick fubtilty; 
 or for their doughty dexterity in controverfial fquabble. And among 
 fuch may thofe alfo, and thofe chief y., be reckoned, that feek to approve 
 themfelves to their auditors to be men of myfleries, and endeavour to 
 make the plain and eafie do61:rines of the Gofpel as intricate and obfcure 
 as ever they are able : thefe are fo far from endeavouring above all things 
 to advance the Deftgn of the Gofpel., that it hath not any greater enemies 
 in the whole world than they are. And to them I may add fuch as preach 
 up free- grace and Chriftian privileges otherwife than as motives to ex- 
 cite to obedience, and never fcarcely infill: upon any duties except thole 
 of believing, laying hold on Chrilt's righteoufnefs, applying the promifes 
 (which are really the fame with them) and renouncing our own righteouf- 
 nefs, which thofe that have none at all to renounce have a mighty kind- 
 nefs for. All which rightly undtrflood, may, I grant, and ought to be 
 preached ; but to make the Chriftians duty to confift either wholly or 
 moftly in thofe particulars, and efpecially as they are explained by not 
 a {zvf., is the way, efFeiSlually to harden hypocrites, and encreafe their 
 number, but to make no fincere converts. 
 
 Thofe again do nothing lefs than chiefly promote the bufmefs ofholinefsy 
 that are never in their element, but when they are talking of the irre- 
 fpectivenefs of God's decrees, the abfolutenefs of his promifes, the utter 
 difability and perfect impotence of natural men to do any thing towards 
 their own converfion, &c. and infill with great emphafis and vehemence 
 upon fuch like falfe and dangerous opinions. And thofe may well ac- 
 company and be joyned with the foregoing, that are of fuch narrow, and 
 therefore unchrijiian fpirits, as to make it their great bufinefs to advance 
 the petty interelt of any party whatfoever, and concern themfelves more 
 about doing this, than about promoting and carrying on that wherein 
 
 C c 3 confills 
 
4o6 The Dejign of Chi-i/Vianlty. Sect. Ill* 
 
 confifts the chief good of all mankind ; and are more zealous to make 
 prolclytes to their particular feels than coiiverts to a holy life ; anJ prefs 
 more exa£l and rigid conformity to their modes, than to the laws of 
 God, and the eflential duties of the Chrillian religion. 
 
 Such as all the forementioned have, doubtlefs, little caufe to expeil a 
 ivell done^ good and faithful fervant^ irom. the mouth of their Saviour at the 
 Lift day; their praflice being fo very contrary to that of his (whofe 
 minifters thev profefs themfelves to be) when he vi^as in the v/orld; and 
 they making Chriftianity fo perfedly different a thing from \vh.\t he 
 made it. 
 
 And furtliermore, it is unqueftionably the duty of all the ftewards of 
 the myfteries of God to take fpecial heed that they do not by over-fevere 
 infifting on any little matters, and unnccefTary things, give their people 
 a temptation to conclude that they lay the greateft vv'eight upon them ; 
 but fo to behave themfelves towards them, as to give them afi'urance that 
 there is no intereft fo dear to them as is that of the falvation of their fouls. 
 And laftly, to be fo felf denying as to have a regard to the vi'L-akneffes of 
 perfons, fo far as h;vfully, and without difobeying authority they m.ay, 
 to prevent their departure from communion with the church they belong 
 to ; and to ufe all fair and prudent ways to perfwade thofe back again 
 thereunto, which there is any the Icaft reafon to hope arc not irrecover- 
 ably gone away. It being very much the inteieli: of their fouls not to 
 continue in feparation: and not of tbsirs only but of othirs too, in that 
 ilrifes and contentions, envyings and animo^ltie<^ are like to be kept alive, 
 snd greatly to increafe, while men keep at a diftancc from one another j 
 and where thefe are (as it was faid S. ^(2//.'^ ^ hath told us) there niuft needs 
 be confif.on and every evil work. 
 
 And this is no other than what the great S. PW thought it no difpa- 
 ragem.ent to him to be exemplai-y to us in. For, {l\ith he, I Cor. ix. 19, 
 h.c. 'Though 1 be free from all rnen^yet have I made my felf a fervnnt to ally 
 that I might gain the more : and unto the Jews I hcame as a feiu, that I 
 might gain the feuus ; to them that are under the law as under the law^ that 
 I ?night gain them that are under the law ; to them that are without law (or 
 obferve not the law of Mofes-y) as without law, that I might gain them that 
 are zciihout law : to ihc iveak became I as zveak^ that 1 might gain the weak j 
 / am madt' all tbivgs to all men^ that I might by all means five fame . The 
 fum of which words aniounts to this, I'hat he denied himfc'f in the 
 ufe of his liberty to sain thofe who were not acquainted with the extent 
 of it, and dealt with all forts of men in that way which he thought moft 
 probable to convert them to Chriftianity, and keep them in the profefiion 
 of it. Not that he fneaked and diflembled, and made weak people think 
 he was of their mind, and fo confirmed them in their miftakes and fol- 
 lies; or had any ieG;a;d to the humours v^i unreafonable merely captious 
 people that will be iir.ding fs'.dts upon i;o ground at ; 11 : this nuift needs 
 be unworthy cf an Apoftlc ; for it is fo of aii infcriour minilrers, and 
 of every private Chriftian too. 
 
 And our paft difcourfe allures us alfo, that the promoting of holinefs 
 in men'^" hearts and lives ought to be thu only defign of ecclehaftical dif- 
 ciplir.e and church cenfurcs : and 'tis eahe to ftiew, that if the laws of 
 all Chr.ftian churches were framed and. the execution of them diredfed 
 
 only 
 
Chap. XXVI. rhe Defign of Chnjllanity. 407 
 
 only or above any othcr^ to the fervice of this defign ; or that no inte- 
 reft did fway fo much ivith their chief governours, as that which was 
 (and ftill is) moft dear to the great Founder and King of the church 
 whom they reprefent ; and if they were wilUng to lofe in their little and 
 petty concerns, that they might gain in this grand one, we fhould quick- 
 ly fee Chriitendom in moft lovely and blefled circumftances. All people 
 that have any thing of fmccrity, would quickly unite and agree together, 
 and as for factious hypocrites, they would be with eafe fupprelt, and put 
 out of all capacity of doing mifchief. This, I fay, might be eafily 
 fhewn, and plainly demonftrated^ but it needs not, there being nothing 
 in the world more undeniably evident. 
 
 CHAP. XXVI. 
 
 The Tenth Inference. 
 
 That an obedie7it Temper of Al'md is an excellent and neceffary ^alf cation 
 to pnparc Men for a firm Belief and right Underjia7iding of the Gofpel. 
 That it is fo by Virtue of Chri/l's Promife. That it is fo in its own Na- 
 ture. This Jheiued in three Particulars^ viz. in that, I. It zuill help us to 
 
 judge without Prejudice concerning the Doctrines contained in the Gofpel. 
 2. It ivill give Satisfa£Iio7i concerning the ?nain Docfrines of Chriflianity 
 
 far excelling any that can arife from jnere Speculation. 3. It will fe cure 
 
 fro7n the Caufes of Error in thofe Points that are of weighticfl Importance, 
 Six Caufes offuch Errors laid down ^ and an obedient Dfpofitior^ of Mind 
 
 Jhewedtofecure from each of them, 
 
 TENTHLY, We learn what is the bejl te?nper and difpofition of mind 
 to bring to the ftudy of ChrifV s Gofpel^, in order to our fi.rm belief 
 and right under/landing of it. Seeing its dfign is to make men e^i- 
 tirely obedient^ and truly holy., it is evident that a defire fo to be is the 
 moft excellent and neceliary qualification for that purpofe. Our Saviour 
 faith, fohn vii. 17. SeA^j 'sscauv if any 7nan will do his will {or is willing to 
 do it) he Jhall know of the doMrine whether it be of God^ or whether I fpeah 
 of my felf\ that is, in the firft place, he fhall be throughly fatisfied con- 
 cerning the truth of the Gofpel, fhall be abundantly convinced that the 
 Chriftian religion is no impofturc, that the author of it came from hea- 
 ven, as he declared he did, and was fent by God to reveal his will. Such 
 a one, when it comes to be fufficiently propofed to him, ftiall heartily 
 embrace the Gofpel as containing the true, the only true religion. And. 
 therefore obferve what he faith, fohn viii. 47. He that is of God, heareth 
 God's words ; ye therefore hear them not, becaufe yc are not of God : That 
 is, as if he ftiould fay, He that is of an obedient temper, and ambitious 
 of doing the will of God, ftiall receive the dodlrine which in his name 
 I preach to him ; and the reafon why you Jews., for your parts, refufe 
 fo to do, is, becaufe you are infincere and hypocritical. 
 
 Cc 4 It 
 
4o8 The Defign of Chrljlianity. Sect. III. 
 
 It is faid, Jcis xlii. 48. That as many of the Gentile? as were T.Tar^Evoi, 
 which is doubtlefs in this place to be rendred clifpoft'dy or /« a ready pre- 
 parednejs for eternal life^ believed -y that is, thofe which were profelytes of 
 the gate, who were admitted by the Jews to the hope of eternal life, and 
 to have their portion in the age to come, without fubmitting to their 
 whole law, or any more than owning the God of Ifraely and obferving 
 the feven precepts of Noah (as mafter Alede hath learnedly fhewn,) thefe 
 being defirous to live godlily, and not prejudiced againft the Chriftian 
 religion as the Jrius generally were, did then at Antlocb receive the Gof- 
 pel upon its firft being made known to them. And of this fort was 
 Ccnicliusy whofe converhon to Chriftianity wc read of before in the tenih 
 chapter. 
 
 Secondly, and confequently, this fenfe is alfo implied in the firft cited 
 words of our Saviour, v'tT, That, as he which is willing to do God's 
 will, fiiall know that Chrift's dodbrine came from him, fo he fliall rightly 
 underftand tliat doilrinc too. For it would be to no purpofe for him to 
 believe the Gofpel to be true, if his faith be not accompanied with an 
 ability to pafs a right judgment on the fenfe of it. And therefore he 
 mufl: needs be able to diftinguilh between the doctrine of Chrift, and 
 that which is faifly impofed at any time upon the world, as his, and fa- 
 thered upon him by ungodly hereticks ; as well as fatished that what he 
 delivered in the genera! is the will of God. S. John to this fame pur- 
 pofe exprefleth himfelf, 1 Epifile iv. 6. He that knoweth God (that is, 
 practically, or is obedient) beareth us ; he that is not of God (or is not wil- 
 ling to obey him) heareth not us ; hereby knozu zve thefpirit of truth and the 
 fpirit of error : that is, by this obedient temper we are capable of diftin- 
 guilhing betwixt thefe two fpirits. And, 1 fay, from the defign of the 
 Gofpel^ that being to make men holy^ it may be prefumed, that whofo- 
 ever confidereth it with a defire of being fc, muft needs both believe it 
 to have come from God, and alfo be inlightened in the true knowledge 
 of, at leaft, all the neceiTary points of itj and be enabled to give a par- 
 ticular, explicite and underftanding alTent to them : fo that it fliall not 
 lie in the pov/er of any fubtile feducer to rob him of his faith, or to in- 
 fe6l him with any principles that are diredly deftrudive to it, or are fo 
 plainly in their confequences fo, as that he fhall fee it, and make that ill 
 life of them as to be perfvvaded by them to let go his hold of any funda- 
 hiental article of the Chriftian religion. 
 
 For our Saviour having fo concerned himfelf for the deftroying of fm 
 in us, and to make us partakers of his holinefs, as to aim at this above 
 alllthings, in all he did and fuft'ered in the world, and to make it the 
 whole bufmefs of his Gofpel ; we may be certain that thofe honef fouls 
 that come to the ftudy of it, with a defire of reaping ^Z;/; advantage by 
 it, cannot be left dcftitute of Chrift's grace and bleffing to make it fuc- 
 cefsful to them for that purpofe; which it is impoflible itfliouldbe with- 
 out a thorow belief of it, and a right underftanding of, at leaft, all its 
 abfolutely neceflary and effential parts. 1 his we might be aflined of 
 from that confideration, though there were no promife extant of that 
 his grace to fuch v/ell difpofed people, as there are divers others befidcs 
 that which we have produced. 
 
 J3ut befides this, a fincere defire of being obedient and holy, rnuft 
 
 needs 
 
Chap. XXVI. The Def.gn of Clmjllamty. 409 
 
 needs of it fclf very greatly difpofe us for the belief and fuflicient un- 
 derflanding of the Gofpcl, and be very neceflary in order thereunto 
 alfo. For, 
 
 Firft, it will help us to judge without prejudice concerning it, and 
 the particular dodtrines therein contained. He whofe hearty defire it is 
 to pleafe God in doing his will, will be unbyaffed in his judgment in en- 
 quiries after it. He knows that he cannot make that to be truth by 
 thinking one way or other, which was not bfore fo ; and that truth will 
 be truth whatfoever he thinks of it: and therefore doth not wifli that 
 this or that may be fo, and then endeavour to perfwadc himfelf that it is 
 fo ; but will only examine what is fo, that he may not entertain an erro- 
 neous perfwafion. He will bring his mind to the Gofpel, and not wreft 
 the Gofpel to his mind. But vice and fin, being allowed and predomi- 
 nant in the foul, muft needs warp the judgment, and clap a heavy byafs 
 on it, that will draw it to favour, as much as may be, their intereft in 
 all matters it is concerned in. And therefore a man of wicked and de- 
 praved affedlions, cannot but be exceeding unapt to ftudy a book whofc 
 defign is fuch as the Gofpel's is. ]>ut the obedicntly-difpofed will bring 
 free, ingenuous and candid fpirits to this work, and therefore are very 
 fitly prepared to do it with good fuccefs. 
 
 Secondly, this honeft and fmcere temper of mind will help a man to 
 evidence for his fatisfacliion concerning the main dodlrines of the Gofpel, 
 far excelling any that can arife from mere fpeculation; namely, that of 
 fefife and {Experience. The man that is indued with it, fhall know of the 
 dotl'/mc^ that it is ofGody he fhall not only believe it according to the ftridt 
 notion of that phrafe. There is an inward fweetnefsin holy truths that 
 a good foul will relifh, and favour, but the vitiated palates of thofe that 
 are in love with any lufl cannot tafte it. How fweet (faid David) are 
 thy words unto my tafie^ yea^fweeter than honey unto my mouth. Now naked 
 demonftrations give but very poor and flight fatisfadtion in comparifon of 
 that knowledge that arifeth hova fenfe and experie?2ce ; and this latter 
 alone will remove from us all doubt and uncertainty^ Therefore that 
 was fo far from being a iveai and foolifh^ that it was a moft worthy and 
 laudable fpeech of the honeft martyr, Though I cannot difpute, I can dye 
 for Chr'yl. No one that hath tafted honey, can at all doubt of its fweet- 
 nefs, though he may want cunning enough to anfwer the arguments 
 whereby a fophifter may attempt to prove it bitter. We fay. Seeing is be- 
 lieving. And the great evidence that our Saviour proved himfelf to be 
 the Mejfias by, was that oi fenfe. By this was Thomas his incredulity, 
 as very ftrong as it was, immediately overcome. And the bodily fenfes 
 are not more infallible- than is the purified {c\\{^ of the foul. 
 
 Thirdly, The aforefaid temper of mind will fecure, from the caufes of 
 error, in thofe points that are of weightieit importance. It is certain 
 that miftakes about thefe cannot pollibly arife from the obfcurity of that 
 book, it being as plain as heart can v/ifh in all matters of abfolute neceffi- 
 ty j as hath been fhewn in the free dijcourje. Therefore errors that are of 
 a damnable nature muft neceilhrily proceed from vicious caufes, fuch as, 
 
 1. Grofs ignorance ; but 'tis not poflible to find this in any foul that is 
 Hncerely defirous to obey God. 
 
 2. A too high opinion pf our parts and reafon: by v.'hich is often occa- 
 
 fioned 
 
4IO The Dcfign of ChriJ}}anlfy. Sect. III. 
 
 fioned a rcjeflion of whatfoever they are not able to comprehend. But 
 the honeft foul can have no fuch conceits oi his reafon ; he knows nothing 
 more undoubtedly than that he is a weak and fliallow creature. Fie 
 knows that the moft contemptible infccil, and common weed, are able 
 to pofe and put him to a nou plus ; and that it would therefore be the 
 higheft of arrogances in him to believe nothing revealed to him but what 
 is an adequate objedl of his underftanding. This man will fubmit his 
 reafon to divine revelation, and not divine revelation to his reafon. 'Tis 
 true he cannot, though I'le would never fo fain believe that which doth mani- 
 fellly ccntradiii the reafon of his mind, and the innate (cnic of his foul j 
 but therefore it is certain that no fuch things ;ire to be found in the Gof- 
 pel, nor can be a matter of divine revelanon. 
 
 3. Proud aft'e^tation of beit.g thought wifer than other folk. This was 
 a great thing \vhich made the firft hereticks that the Church of Chrift 
 ever knew, as i.ppeareth by the arrogant title they aflumed to themfelves, 
 and diilinguiftied the fe(St by, viz. Gnofiicki. But that temper of mind 
 that makes men unfeignedly defirous of piety and virtue, is inconfiflcat 
 with all fuch ambitious and afpiring thoughts. 
 
 4. Licorifh curiofity and wantonnefs of fpirit. When people are 
 p-lutted with thofe wholefom truths which they have for many years been 
 entertained with, and will be hunting after novelties ; when they grow 
 weary of their honeft teachers, and will be following every upflart that 
 lets himfelf in oppofition to them; it can hardly othervvife be but that 
 they muft fall into dangerous errors. The Apollle faith, 2 Tun. iv. 3. 
 that, The time tvill come vjhen they ivill not endure Jound dotir'tne, hut after 
 their GVJH lufis zvill they heap to thetnjelves Teachers : (But how comes it to 
 pafs that they will do thus ? It followeth) having it Joing ears. But the 
 obediently-inclined foul will bs careful to keep in that good way, which 
 by experience he hath found to be fo, and to avoid all by-paths. Nor 
 will he be running after feducers, but fhun them all he can, as being 
 confcicus of his own vvcaknefs, and his aptnefs without the grace of God 
 to be milled. 
 
 5. The love of, and being wedded to any one luft whatfoever, will 
 certainly endanger men's falling into the word of hereiies. When men 
 have fome beloved fins or fin, which thev are refolved they will not part 
 with, and are as a right eye (/) or right hand to them, they are eafdy per- 
 fuaded to entertain iuch principles as will allow them to live in them, 
 and to abandon thofe that will not : and therefore to wrcf. the Scriptures (as 
 thofe the Apoftle fpeaks of, 2 Pet. iii. 16.) to their own dejiruclion^ and 
 put them upon the rack to make them fpeak fuch things as may confift 
 with the interefl of their corrupt appetites, ^uod vohunus^ facile credinius, 
 that which we would have to be true, we ealily believe is fo ; and what 
 we defirc fliould be fal'fe, we are with little difficulty perfwaded to difbe- 
 lieve. This, therefore, hath had fo fearful an influence on not a h\w^ as 
 to caufe them at length to throw away their BIBLES, to deny the immor- 
 tality of their fouls, and difbelieve as much as they can even the being of 
 a Deity, becaufe they are feniible that while they continue in their iins, 
 it is intinitely their intcreft that the holy Scriptures Ihould be falfe, that 
 
 there 
 i 
 
 (0 Mat. V. 29, 30. 
 
Chap. XXVI. TheDeftgnofChrl/iiamty. 41 1 
 
 there fhould be no other life, and no God. Rut I need not fay, that the 
 honeft, obedient perfon is one that is not devoted to any luft. 
 
 6. The juft judgement of God upon thclc and the like accounts, is the 
 laft caufe 1 fliall mention of men's difbelieving the Gofpel, and renouncing 
 any of the eflentials of Chriftianity. Even as they did not like to retain 
 God in their knowledge, (that is, to acknowledge him in their pradtice) 
 God gave them up to a reprobate (or an adulterate, corrupted) 7nind, Rom. 
 i. 28. Becaufe they received not the love of the truth, that they might be faved', 
 God Jhall fend them h-.^ynooi '^:\a.m<'>Jlrength of delufon^ that they Jho^dd believe 
 a lye \ that they all might be damned zvho believed not the truth^ hut hadplea^ 
 fure in unrighteoufnefs, 2Thefl'. ii. 10. The forementioned particulars do 
 of themfeives lead to the moft dangerous errors; how much more then 
 mult they needs fo do, when they are backed with the divine vengeance ? 
 But if honejly and an obedient temper of foul will fecure from the other 
 caufes of error and fedu6tion, it will, in fo doing, fecure from this lajl. 
 So that it is manifeft that a fincere defire of righteoufnefs and true ho- 
 linefs, will not fail to help men to a thorow belief, and fufficient under- 
 .ftanding of taat book which is only defignfd to indue them with it: and 
 that nothing can occafion the contrary, but a wilful adhering to fome 
 one or other immoralitv ; and that this hath a very great aptnefs fo to do. 
 So that it is not the leaft matter of wonder, to fee men of excellent wits, 
 and brave accompiifliments, either fall inro grofb errors, or even into a 
 flat diihclief of the Chriftian religion. As Itrange as this may feem to 
 fome, it appears from our paft difcourfe, that there is not any real caufe 
 of adminiitration in it. For other endowments, of as excellent ufe as they 
 may be when accompanied with that of an obedient temper, muit needs 
 do more hurt than good to the fouls that are adorned with them, when 
 feparated from it, and occafion thofe vices chat may well make way for . 
 herefies. And it is certain that an acute wit, Vv'hen it hath not a puri- 
 fied fcnfe going along wiiii it, is fo far from being a fufficient prerequifite 
 to the right underlianding of evangelical truths, that it is as notable an 
 engine as the grand deceiver can delire to make ufe of, in order to the 
 bringing about his mifchievous defigns upon the perfon that is mafter of 
 it. So that indeed, it is, on the contrary, rather matter of wonder, that 
 any man that hath a naughty will, fhould have a good judgement in evan- 
 gelical truths, though both his natural and acquired parts Ihould be never 
 fo great. And again, we may without the lead breach of charity pre- 
 fume, that whofoever, to v.'hom Chriitianity is fufficiently made known, 
 doth either difbelieve itj or any of the fundamentals of it, his heart is 
 much more in fault than his head, and that he hath darkened his difcern- 
 ing faculty, and greatly dimmed the eye of his foul, by entertaining fome 
 filthy luft that fends up a thick fog and mift of vapours to it. If any 
 man teach otherwfe (iaith S. Paul, i Tim. vi. 3.) and confent not to whoU 
 fome words, even the words of our Lord Jejus Cf^riji, and to the doctrine that 
 is according to godhnefs ; he is proud, &c. not he is weak and cannot, but 
 he is wicked and luill not underftand the truth. And, by the way, this 
 difcouffe may conduct to the no fmall encouragement of the weaker fort: 
 let fuch be but heartily folicitous about doing God's will, and having the 
 defign of the Gofpel effected in them, and they need not fear that their 
 weakncfs will betray them into the wrong way to bleflednefs, 
 
 CHAP, 
 
4lt The Deftgn of Chrijiianity. Sect. Ill; 
 
 CHAP. XXVII. 
 
 The laft Inference. 
 
 That ice are taught hy the Defign of Chriftianity, wherein the EJJence^ 
 Poxver and Life of it confjlcth. Inflames ofzvhat Kind of Things it doth 
 not confi/i in. For what Ends the feveral Exercifes of Piety and Devotion 
 are injoined. How God is glorified by men^ and by what means. Whom it 
 is our duty to efleem^ and carry our f elves towards^ as true Chrijfians. 
 That hy follmving the Example of Chrif^ and tnaki'ig hii Life our Pattern^ 
 zue foall affure our fives that the Dcfign of Chriftianity is effected in uSy 
 end that we are indued ivith the Poiver thereof. 
 
 LASTLY, We lejirn from the do6trine of the Defign of Chrifiiani- 
 ty, ivhercin the Effence^ Power and Life of it confijhth, viz. In a 
 good ftate and habit of iniiul, in a holy frame and temper of foul; where- 
 .by it efteemeth God as the chiefcft good, prcfcrreth him and his Son 
 yefus before all the world, and prizeth above all things an iniereft in the 
 divine perfe(3:ions ; fuch as juflice and right eoufnefs^ univerfal charity^ 
 gQodnefs^ mercy and patience, and all kitids of purity. From whence doth 
 riaturally proceed a hearty compliance with all the holy precepts of the 
 Gofpel ; and fmcere endeavours to perform all thofe adions which are 
 agreeable to them, are necefiary expreffions of thofe and the like virtues, 
 and means for the obtaining and eiicreafe of them and to avoid the 
 contrary. 
 
 The kingdom of God (or Chriflianity) is not meat anddrink^ but righteoif- 
 nefsy peace, and joy in the Holy Ghofl j as S. Paul tells us, Ro}n. xiv. 17. 
 That is, it dotii not confifl in any merely external matters, or bodily 
 exercifes, which (elfewhere he faith) do profit hut little (k). And, not in 
 fuch as he there meaneth, viz. things of an indifferent nature, and neither 
 good nor evil ; fo neither in fuch as are very good and laudable for 
 the matter of them. It is only their flowing from an inward principle 
 of holinefs, that denominateth any whatfoever Chrijiian actions. But 
 fuch as are only occafioned by certain external inducements and mo- 
 tives, and proceed not from any good temper and difpofition of mind, be 
 they never fo commendable in themfelves, fpeak not him that performeth 
 them a true and fmcere Chriitran. He is not a few, faith the fame Apo- 
 jtle, that is one outwardly., neither is that circumcifton that is outward in the 
 fie//} : but he is a yc-iv, that is one inwardly ; and circumcifion is that of the 
 heart, in the fpirit, and not in the letter^ whofe praife is not of rnen but of God, 
 Rom. ii. 28, 29. That is, he only is a true child of Abraham, who in 
 the purity of the heart obeyeth thofe fubflantial laws which are impofed 
 by God upon him. And if no one that doth not thus, might properly 
 be c'alled a "Jeiv or child o{ Abraham, much lefs can the name of a Chri- 
 flian and a Difiple of the holy Jefus be due to him. He (it is evident) is 
 only fo, in whom the Defign of Chriftianity is in fome meafure accom- 
 pliili'd. And it appears from what hath been faid, that its defign is pri- 
 marily 
 
 (x) 1 Tim. iv. %. 
 
Chap. XXVII. n^e Befign of Chnjllamty. 413 
 
 marily and immediately upon the nature; which, being reftified and re- 
 newed, will certainly difcover it felf fo to be throughout the whole life. 
 For a good tree will not bring forth corrupt fruity nor a corrupt tree good 
 fruit (/), as our Saviour hath (aid. Were it poflible (as it is notj that we 
 (houltl forbear all outward a£\s of fm, and yet our fouls cleave to it, we could 
 not but be dcftitute of the life and power of Chriftianity. And fbould 
 we abound never fo much in the exercife of good duties, if our defign in 
 fo doing be to gratihe any luft-, and ferve fome carnal intereft, they will 
 be fo far from Chriftian a61:ions, that they may be molt truly and properly 
 called feyii. There is no one duty more affeclionateiy recommended In 
 the Gofpel than is alms giving ; but to give alms to be feen and praifed 
 by men, is no better than bafe hypocrifie (as Chrift hath told us), fo far 
 is it from an expveffion of Chriflian charity. And whatfoever mate~ 
 rially virtuous actions proceed not from the principle of love to virtue, 
 though I cannot fay that all fuch are hateful to God, yet they want that 
 degree of perfeillon that is requifite to make them truly Chriftian. And 
 it is a plain cafe, that he is not the Chriftian, that is much imployed in the 
 duties, hearing God's word, reading the bible and other good books, 5cc, 
 but he that difcovereth a good mind in them, in whom the end of thena 
 is effected, and who is the better for them. This is the bufmefs for the 
 fake of which prayer is enjoined. We are therein to acknowledge God's 
 infinite perfections, and our obligations to him, that we may exprefs our 
 hearty fcnfe of them, and in order to our being the more affe£ted with 
 thofe^ and our having the more grateful fentiments of thcfc. We are in 
 that duty to addrefs our felves to the divine Majefty, in the name of 
 Chrift, for what we want ; that we may by this means both exprefs and 
 cncreafe our dependance on him, and truit in him for the obtaining thereof. 
 And to confefs and bewail our fms, to exercife godly forrow and contrition 
 of foul ; and that by (o doing we may be fo much the more deeply hum- 
 bled for them and have the greater avcrfenefs in our wills againft them. 
 The communion which we are to enjoy with God in prayer, is fuch as 
 confifteth in being enamoured with the excellencies that are in him, and 
 in receiving communications of his nature and fpirit from him. 
 
 Therefore alfo are we commanded to hear and read Gcd's word, that 
 we may come thereby to underfland, and be put in mind of the feveral 
 duties lie requires of us, and be powerfully moved to the doing of them. 
 
 And the like may be faid concerning all the other exercifes of piety and 
 devotion, the end of them is more and more to difpofe our hearts to the 
 \o\e^ and our wills to the obedience of our bleffed Creator and Redeemer, 
 And bufying our felves in any of them without this defign, may well be 
 counted in the number of the fruitlefs and unaccountable actions of our 
 l!ves. Thus to do is prodigally to v/afte and mifpend our time ; as the 
 Jews were upbraided by one of their adverfaries, with doing, upon the 
 account of their Sabbath^ faying, That they lof one day in [even. And thofe 
 that are moit conftant in their addreftes to the Mr-jelty of heaven, both in 
 the publick and private worfliip of him, if they go into his prcfence with 
 the entertainment and allowance of any frnfui affe£tion, they have never 
 the more of the divine approbation upon that account. If 1 regard., faith 
 David^ iniquity in rny hearty the Lord will not hear me. God efceemeth no 
 
 better 
 {I) Mat. vii. 
 
414 The Deftgn of ChrijVianity. Sect. Ill, 
 
 better of fuch as do fo, than as hypocritical fawners upon him, and 
 falfehearted complimcnters of him \ and hath declared that their facri- 
 fices are an abomination to him. The generality of the Jews were fuch a 
 people: God by his prophet Ifn'iah fpeaks thus concerning them. They 
 feek me daily, and delight to know my ivays^ as a nation that did righteoiij^ 
 nefs^ and forfook not the ordinance of their God. They ofk of me the ordinances 
 ef jujiice^ they take delight in approaching to Gad. They were a people 
 that joved to faft and pray, and afflid their fouls, and to make their voice 
 to be heard on high: but giving liberty to themfelves in plain immorali- 
 ties, God declared that all this was even hateful to him ; as may be feen 
 in the fifty-eighth of Ifaiah. And he there likewife telleth them, that the 
 fafi ivhich he took pleafure in^ confifteth in loafing the bands of wicked- 
 nefsf in undoing the heavy burdens., and letting the oppreffed go free\ in 
 breaking every yoke ; in dealing their bread to the hungry ; and bringing the 
 poor that are caji out., to their hoifes\ in covering the naked ; and the exercile 
 of ftri6f juftice, mercy and kindnefs. And in the firft chapter, he afks 
 them, To tvhat piirpofe the ?nultitude of their facrifces li'ere (though they 
 were no other than he himfelf by the law o( Alofes required), and charged 
 them to bring no more vain oblations to him ; told them that their incenfe 
 ivas an abomination to him, their neiv- moons and fabbaths^ and calling of 
 affemblies he could not aiuay ivith., that their folemn affembly was iniquity.^ 
 that their new-moons and appointed feafls his foul hated, and that he was 
 weary to bear them. And all this becaufe thefe were the only or main 
 things they recommended themfelves to him by ; their religion chiefly 
 confilted in them ; and they gave themfelves leave to be unrighteouSj 
 cruel and unmerciful, as may there be feen. 
 
 God abhors to fee men come cringing and crouching before him, be- 
 flowing a great heap of the beft words upon him, and the worft upon them- 
 felves, and with dejefted countenances bemoaning themfelves, and mak- 
 ing lamentable complaints of their vvickednefs to him, imploring mercy 
 and favour from him, he. when they refolvedly perfift in difobedience. 
 So far are fuch things as thefe from being able to make amends for any 
 of their fin?, that God accounts them no better than additions to their 
 rnoft heinous impieties; as by the fixty-fixth oi Ifaiah, it further appcar- 
 eth: it is faid there, He that killeth an o.v, is as if he few a ynan ; he that 
 facrifceth a lamb., as if he cut off a do£ s neck; he that offer eth an oblation, 
 as if he offered fv.nnc' s blood; he that burneth incenfe, as if he bleffed an idol. 
 And how came this to pafs ? it follows : They have chofen their own ways, 
 and their foul delighteth in their abominations. So that if he had fuch an 
 opinion of the goodlieft and moft acceptable facrifices, when offered by 
 difobedient and immoral perfons, under the Law; it is impoflible that he 
 (hould have one jot a better of the moit afFecTtionate devotions of thofe 
 that take no care to be really and inwardly righteous, under the Gofpel. 
 And in being fo, confifts (as was faid) the foul and life of Chriftianity. 
 
 Not that a true Chrifiian can have undervaluing and flight thoughts of 
 the external worfhip ajid Jisrvice of God ; nor that he can contemn or 
 ne^left praying to him, finging his praifes, hearing or reading his word, 
 &c. Nothing lefs : for by the ferious and diligent performance of thefe 
 and the like duties, he comes to acquire and encreafe that good temper 
 iji foul that gives him the denojninatioij of fuch a one, through the aflift- 
 
 ancc 
 
Chap. XXVU. The Defign of Ckrl/iianlty. 4>S 
 
 ance of the divine Grace. He is one, to fpeak in the words o^ Hi erode s^ 
 as (TTra^a^n a. I'vy^nuiy Xj iiyiTcti a crrra^x^ei, joytis endeavours to prayers^ and 
 prayers alfo (with the other parts of divine worfliip) to his other endeavours. 
 
 And befidcs, the folcmn acknowledgments of God, both in pubHclc 
 and private, are expreflions of natb-ral juftice. ^lid aliiid cji pietas (faith 
 Tidly) quam jujiitia adverj'us Deos r" What is piety or devotion but jujiice to- 
 wards Gcd<' And each of the fignifications of it, whether natural or pofi- 
 tive, they are payments of a due to him ; fo that men cannot be fo much as 
 honeji^ and omit the honouring of the divine Majeity by them. But it is 
 certain that thefe performances do him no honour at all, any otherwife 
 than as they proceed from a good ?nd hncere foul. And to this purpofe 
 our often cited philofop'ner hath this other excellent faying, -viz. Tfy^ 
 greatcjl abundance and profufeji cofil^nefs of oblations bring no honour to God^ 
 except they are offered with a divine Mind: for the gfts and facrifices of fools 
 are but food for the fire*. Sacrifices in ancient times were called tht food 
 of Almighty God, as being provifion made for his houfe ; but (faith the 
 philofopher) when they proceed from fools (or v^icked men) they are at 
 beft but the fire^s meat: they fignifie nothing to God, and are merely 
 thrown away. 
 
 And indeed the beft intelligible and moft fignificant honour that our 
 devouteft fervices bring to God, is by their being a means of making us 
 more like to him. And as I fhewed, out of the learned maftcr Smithes 
 treatife, hoiv God mo/} glorifieth himfelf fo I think it not amifs to tranfcribe 
 more lines of that worthy perfon, wherein he excellently fheweth how we 
 fuujl glorifie God; and they immediately follow the former. Saith he, 
 pag. 409. As God's feeking his oivn glory in refpe£i of us is mofl properly the 
 f owing forth of his goodnefs upon us ; Jo our feeking the glory of God is ?noJi 
 properly our endeavouring a participation of his goodnefs^ and an earnejl uri- 
 ceffant purfuing after divine perfection. IVhen God becomes fo great in our 
 eyeSy and all created things fo little^ that we reckon upon nothing as worthy of 
 our aims or ambitions but a ferious participation of the divine nature^ and ths 
 exercife of divine virtues^ love, joy, peace, long-fuffering, kindnefs, good- 
 nefs, and the like : ivhen the foul beholding the infinite b-:auty and lovelinefs of 
 the divinity^ and then looking doivn and behslding all created perf-^ion mantled 
 over with darknefsy is ravijhed i7ito love andadmiraition of never-fitting bright- 
 nefisy and endeavours after the greatefi refemhlance of God .v juftice, love, and 
 goodnefs, when converfing zuith him w >jat%iy i-Trxpn, by a fecret feeling of the 
 virtue^ fiueetnefs and power cf his goodnefs, we endeavour to ajfiimiiate our 
 felves to him : then ive may be fi;id to glo'-ifie him indeed. God jeeks no glory 
 but his own, and we have none ofiouv own to give him. God in all things 
 feeks himfelfi and his otun glory^ as fielding nothing better than himfelf; and 
 when we love him above all thingi, and endeavour to b^ moji like him^ we 
 dulare plainly that we count nothing better than he is. 
 
 See more to the fame purpofe, pag. 141, 142, 143. And this fame 
 excellent notion the Pythagorctans (ho\v»ver ihey came by it) did alfo 
 teach. It was one of their fayings, Thou wilt b ft glorifie God^ by affimi- 
 lating and ?naking thy mind like to God f. 
 
 And 
 
 * 'H tm w^oo'^£^o//Hvwv tcr&XtT:'?>sia Ti/-4^ i\, Q.nv a y'lETrcj, £4 f/.£Ta t5 IvSea (pjo>^- 
 -j- T»;/(^r£JS TM ©1911 «-;>-«; Ixv Tu @(u> inv ^iiyoixt o^-giwcDjj. 
 
4l6 Tlje Defign of Chrifilanity, Sect. III. 
 
 And I will trouble the reader with one more of our phllofopher's fay- 
 ings, which is no lefs worthy of his obfervation than any of the paft re- 
 cited ones, vix. Thou canjl Jiot honour God in giving ought to hiyn^ but by 
 heconnng a meet and worthy perfon to receive from him ■^. 
 
 And the great oracle of truth, our bleifed Saviour, hath afTured us, 
 that, herein is his Father glorifiedy that ijue bear much fruit {k) ; that we are 
 fruitful in all holinefs. And we learn from St. Paul^ Phil. i. ii. That 
 they are the fruits of righteoufnefs, which are by f ejus Chriji (or the efFecSts 
 of his grace and Holy bpirit j which redound to the praife and glory of God, 
 And then do we praife him moft fignificantly and effedually, when we 
 TiXt filed (as there he prays the PhiUppians may be) with thcfe fruits : 
 when righteoufnefs takes poffeffion of our fouls, grows and encreafes in 
 them, and exerts it felf in our lives (as it muit needs do wherefoever it 
 is) and our whole converfation fhine with it. 
 
 In (hort ; circumcifion is nothings and uncircumcifon is nothings (neither 
 any opinions, nor performances, nor forbearances, that have no influence 
 upon the foul and fpirit, are any thing ;) but the keeping the commandments 
 efGod: this is all in all. In Chriji f ejus nothing at all availeth but fuch 
 ^ faith as zvorks by love {h' dyciT:-/)^ ivs^ynum, or is pcrfeSfed by charity) and 
 a neiv creature. And if any fnan be in ChriJl^ he is a neiv creature; and 
 whofoever is a new creature, is in Chrilt or a true Chrillian. All which 
 St. P<7«/ hath plainly taught us, in i Cor.vW. 19. Gal. v. 6. iCor.w. 17. 
 Thofe in v.'hom the dejign of the Gofpcl hath taken good eftecf, are indeed 
 Chri/lians., and none but fuch ; in the fuccefs of that muft needs lie the 
 power of Chriflianity, and in nothing elfe. And therefore whofoever 
 they are in whom the genuine eiiects of righteoufnefs and true holinefs 
 are confpicuous, we ought to look upon them as living members of that 
 body, whereof Ch rift is the head. vVhoever are ready to profefs their 
 faith in God and Chrift and the Holy Spirit in all Scripture phrafes (with- 
 out perverting their manifeft and apparent fenfe) and lead a life anfwera- 
 ble (for ought wecandifcern) to the clear intimationsof our Saviour's will, 
 and all the rules plainly laid down in his holy Gofpel, (though it fhould 
 rot be their fortune to concur with us in all our fentiments) it is our duty 
 to judge them to be indued with all the eflentials, and integral parts of 
 Chriltianity, and accordingly to carry our felves towards them : or we 
 Ihall olfer them too great a temptation to fufpedf, that we our felves are 
 ignorant wherein they confift, and for all our great profeflion are void of 
 them. 
 
 There is one thing more which I cannot forbear to add concerning 
 the weiohty and mo(t important point we are now difcouriing, and which 
 contains the fum of all that need to be faid about it, viz. That it is impof- 
 fible we fhould not have the Dejign of Chri/fianity accompliflied in us, and 
 therefore that we (lioula be deltitute of the power thereof, if we make our 
 Saviour's mojl excellent life (a fhort account of which we have been in 
 this tractate prcfcnted with) 'Jh pattern of our lives; if ue write after 
 that fair copy he hath therein let us, if we tread in his blefled iteps, and 
 
 be 
 
 * Ov yxp TijM^3"£j; T5J' <5s)v oi^sjTi c:\!~Zy x?i}' c»^t:i tS hx^tTv r» nzv,^ i/«ttyB yi" 
 »o/.'fv->,-. Comment, ia Aur. Carm. p. 22. 
 (/•) John V. 18. 
 
Chap. XXVII. The Defign of Chr'tjllanity. 417 
 
 be fuch, according to otr meafure and capacity, as we have underftood 
 he was in this world. Thofe that fincerely and induftrioufly endeavour 
 to imitate the holy Jefus in his fpirit and adions, can never be ignorant 
 what it is to be truly Chriflians ; nor can they fail to be fo. And it the 
 hiftory of his life were more perufed and minded, and that he defigned to 
 be therein our example (as both he and his apoilles have often enough 
 aflured us he did) were more feriouHy conlldered, it could not pofTibly 
 be that the delign of his Gofpel, and that wherein confiils the power of 
 godlinefs and foul of Chriftianity, fhould be by fo many fo miferably 
 tuifiaken, as we fee it is. 
 
 The Conchijion. 
 
 WHAT remameth now, but that we feduloufly, and with the 
 greateft concern, betake our felves to find that, which hath 
 been proved to be the defign cf ChrijUanity, accomplifh'd in our hearts 
 and lives. 
 
 That we endeavour above all things, to walk luorthy of the v.ocailon 
 wherewith we are called ; and that our converfation be as becometh the Gofpel 
 of Chrijl : and by that means make it appear to our felves and others, 
 that we are not in the number of thofe wretched fouls, on whom the 
 knowledge of the mod incomparable religion is thrown away, and be- 
 Itowed to very ill, or to no purpofe. 
 
 That we place the kingdom of God not in word, but in power ; and our 
 Chriftianity not in letting our tongues loofe, but in bridling both them 
 and our exorbitant affeflions. 
 
 That we make lefs noife, be lefs difpiitatlous, and more obedient : Thrit 
 we talk and cavil lefs, and A^ and live better ; as well knowing thai an 
 objecting, quarrelfome and wrangling humour, ferves to no better end, 
 than eating out the heart and life of all true religion. 
 
 Let us exercife our felves unto real and fubftantlal godlinefs, and in 
 keeping our confciences void of offence both towards God and towards 
 inen \ and in ftudylng the Gofpel to inable us not to difcourfe, or only to 
 believe ; but alfo and above all things to do ivell. 
 
 Let us efteem Chriftianity a principle of fuch vigour, fprlghllinefs and 
 adlivity, as to be alTured of nothing more, than that it cannot poflibly b^ 
 where it doth not acl', and that the lives of thofe that are indued with it 
 cannot but bear witnefs to the force of it. 
 
 Let us do what lyeth in us to convince our infidels, that the religion of 
 the blefiTcd Jefus is no trick or device ; and our wanton and loofe Chriflians^ 
 that it is no notional bufmefs, or fpe dilative fcience, by letting them fee 
 what it hath produced in our felves ; by fhewing them how fober and 
 temperate, how chafle, how fevercly jull, how meek and peaceable, how 
 humble, how patient and fubrniffive to the will of God, how loving aud 
 charitable, what contemners of this world, and confiders in God, we are 
 enabled to be by the pov.'er of it. 
 
 Vol. VI. D d Let 
 
^i8 The Defign of Chrijiianity. Sect. III. 
 
 Let us declare th.it we are not mere profcfFors of faith in Chrifl Jefus, 
 by doina; acts worthy of fuch a faith : that we are not barely relyers on 
 Chriil's righteoulnefs, by being imitators of it, liy being righteous as he was 
 ri'Thteous : that we do truly believe the Chriftian doctrine, by cheerfully 
 complying with the Chriftian precepts. (/) Hereby let us know that we 
 do indeed know him, that we keep his commandments. 
 
 By our care thus to do {hall our minds (as hath been (hewn) be In- 
 lightened in all necelTary truth '^. It w;is by their care to do the ivill 6i 
 God^ that the. primitive Chriftians obtained .the right knowledge of it. 
 And there is no fuch method for the acquiring of all ufefu! knowledge as 
 this is. 
 
 By this means fViall we alfo b-; kept conftant .in the true proftfTion of 
 the faith. The obedient are the only Chrirtians that are out of danger 
 even of a total apoOafie ; nor can there be any fure hold of any one that 
 is not obeditnt. He whofe great defign is to keep the commandments 
 of God, and his Son Jcfus, i:. the only foiid , ftable and fettled man. Our 
 Saviour hath likened him unto a %vifcman -which built his' houje upon a rock^ 
 which, notwithflanding that the rain defcended, and floods came, and the 
 winds blew, and all beat upon it, fell not, kecavfe it was fciinaed upon a 
 rock {m). And on the contrary he hath compared thofe that hear^ but do 
 -not his fayings, to a foolijh ?7ian which built his hoiife upon the fanJs (n) ; 
 which, when afTaulted by a tempeft, fell ; and great was the fall of it . 'Tis 
 no ftrange thing to fee a very highly prcfejjing, if he be not as confcien- 
 tioufly living a Chriftian, tofied up and down like a wave of the kdi^ and 
 carried away with every wind ot do<f!:rine: but fo will not the cbedient- 
 perfon be. He may ('tis confefied) alter his opinion in the Ic/s weighty end 
 more ohfcitrely delivered points, but thofe which belong to the main body 
 znd fub/iance ol Chrillianlty, and t.xt plainly revealed, as all fuch are, he 
 will infeparably adhere to. 
 
 By this means will our knowledge he fan(51ified and made ufeful, but 
 without the care of obedience it will be utterly unprofitable, nay, of very 
 hurtful and mifchievous confequencc. Whatlocver Chriftian knowledge 
 is not impregnated with anfw-erable goodnefs,' but is unaccompanied with 
 Chriftian praffice, is not only an iifipid iind Jejune, but alfo a flatulent 
 thing, that in flead of ?icurfl:ing is apt to fwell and fa/ff up the fouls of 
 men ; 1 mean, to make them proud rnd highly opinion itcd of their own 
 worth, cenforious and contemners of other people, and of a conceited 
 and pragmatical, a contentious and unpeaceable behavioiu". And there is 
 no man but may obf^rve too many of our great pretenders to Chriftiariity 
 unhappily exemplifying, and dcmonllrating by their praftices, this fad 
 truth. 
 
 By this means, fnall wc convince giinfayers more tlian by any argu- 
 ments : but thty are never like to be perfuadcd that our judgements jivc 
 orthodox, while they ptrocive our convey fations. to be heieiical. Wicked 
 men are a great discredit to any party they fide with, and do it mighty 
 
 dilTtrvice. 
 
 (/) John ii. :. 
 
 "^ notciT£,- TO Si>i?;^e6 t5 c jy Tt ^t>.:i/.'a7J»t'a-xcw£y. Clem. Alexandria. Stromal. 
 L5b. I. pag. 28S. 
 
 (w) Matth. vii. 24. 
 • («) Ver'.e 26. 
 
CiiAP. XXVir. The Defig7i of Chrijlian'ity. 4?^ 
 
 difTervlce. I wifli we of the Church of England did not know this by very 
 woeful experience. And on the other hand, a good life cannot but be 
 of exceeding great force to draw difTenters to the embracing of our reli- 
 gion. We fee that mere pretences to great fandity do flrangely make 
 profelytes to fcveral forms, that have nothin^^ befides to fet them off. 
 And as for obftinate perfons, who are peremptorily refoh'ed ihat they 
 will by no means be prevailed with to come over to us, they will, how- 
 ever, be greatly difabled from reproaching our religion, when they are 
 convinced that it hath excellent effc-fis on the profelfors of it : or at leafV, 
 neither their reproaches, nor any attempts whatfoever againfl: it, could 
 then ever have fuccefs, or be able to do any thing to iis confidtrabie pre- 
 judice. Nor would that idle and feniekfs talk, whereby fome hot people 
 endeavour to prove us ^n AntiChrlJlian Church, be by many, if by any, 
 liftened to, could they difcern among us more Chr'ijlian lives : could they 
 be once fatisfied that we eHieem it our princip^J intereft and concernment, 
 to make our fclves and other? really and fu/^Jiautia/Iy good. So is the will 
 of God (faith S. Peter,) that luiih well- doing yc may put to filence the igno- 
 rance of foolifj men {0). 
 
 By this means fhall we pafs cheerfully through this fitd world ; and In 
 the midfl: of our thoughts within us, will folid comforts delight our fouls. 
 Little do thole think what happinefs they deprive themfelves of, even in 
 this life, that place their religion in any thing more than an univerfal rc- 
 fpefl to their Saviour's precepts. There is no true Chriflian that needs 
 to be told, that the more careful he is to obey God, the more fweetly he 
 enjoys himfelf: nor, that a virtuous and holy life doth feveral ways 
 bring in a conftant revenue of peace and pleafure ; even fuch as no earthly 
 thing can afford any that deferves to be named with it. Every good 
 man feels that ChrilVs yoke is not lefs pleafant than eafie, nor his burthen 
 moie light than delighifid: and that all his zvays are, upon many accounts, 
 wayi of pleafcintnefs, and all his paths peace. So that, were there no other 
 reward to be hoped for, but what daily attends them, it would be inoft 
 unqueliionably our intereft to walk in them, and to forfake all other for 
 them : and there is no one of Chrift's difciples that by experience under- 
 ftands what his blefTed jNIafter's injunctions are, that would be content to 
 beeafed, though he might, of them : or that would accept of a ^iietus 
 from performing the duties required by him, though he Iboukl have it of- 
 fered him, even with the broad fcal of iieaven (which is impoflible to be 
 fuppofed) afHxed to it. 
 
 But, laftly, by this means fliall we obtain, when we depart hence, the 
 end of cur faith ^ even the [alvation of our fouls, and arrive at a mofl happy 
 and glorious immortality. By the purfuance of real and univerfal righte- 
 oufnefs (hall we certainly obtain the crown of rigkteoujr.cjs., which our righ- 
 teous redeemer hath purchafed for us, and Cod the Righteous Judge (p) 
 will give unto us. An exceeding and eternal weight of glory we (hall alTu- 
 rcdly reap, if we faint not, and be not weary of well-doing. 
 
 Glory, honour and peace {q) are the undoubted portion of every foul that 
 worketh good. And bleffed are they ihat do his commandments, for they have 
 right to the tree of life, hnd fall enter through the gates into the city (r). 
 
 D d 2 But 
 
 {0) I Pet, ii. I)'. (/>) 2 Tim 4. 
 
 {q) Rom. ii. lo. (r) Rev. xxii, 14, 
 
0.p The Defign of Chrljiianity. Sect. III. 
 
 But if on the contrary, we fooliflily fatisfie our felves with nn ineffe^iial 
 faith in Chrift, a notional knowledge and empty profefllon of his religion, 
 or a mecrly extern;fl and partial ripjiteoufnefs ; thefe will be fo far from 
 intitling us to the excfedinz gre-;t and precious promifes of the Gofpel, that 
 they (at leaft the three former) will much heighten our mifery in the 
 world to come, and excelTxvely aggravate our condemnation. 
 
 Let US hear the conclufion of the whole matter : fear God, and keep his com' 
 mandments (from a principle of love to him and them)/«r this is the whole 
 of (the ChrifVian) Man. 
 
 APPENDIX. 
 
^— ^— »»y 
 
 APPENDIX. 
 
 TlPENIUS in his Bibllotheca Realis Theologica ; Cave in his 
 -^ Hlftoria Literaria ; Dii Pin in his Nouvelle Bibiiotheque ; Bray 
 in his Bibliotheca Parochialis ; Calmci in his Bibliotheca Sacra ; Fabri* 
 cius, De Bare, lVa!chius^ and a great many other's, have publifhed ac- 
 counts of the principal writers on Theological Subjects, I have no in- 
 tention to emulare the labours of thefe learned Men; but as fome of the 
 Clergy have ability to purchafe, and many of them inclination to ufe a 
 Theological Library, I thought it might be of advantage to the younger 
 part of them, if I put dcn-vn a few of the mod approved Books in Divi- 
 pity, which have come to my knowledge. My chief difficulty in form- 
 ing this Catalogue, has been to make it a fliort one ; for the number of 
 books explanatory of Scripture, which any perfon, who has a tafte for this 
 kind of learning, would wifh to be pofleffed of, not fo much for the fake 
 of perufing, as of confulting them, is very great. Our Englifh writers 
 alone on Scripture Subjedls, are exceeding numerous; the reader wha 
 wiftes to fee what the number was, above a century ago, may confult a 
 book publifhed at London, 1668, 2d Ed. intitled — The Catalogue of our 
 Englifli Writers on the old and new Teftament, either in whole or in 
 parr, whether Commentators, Elucidaiors, r\nnotators, Expofitors nt 
 Jarge or in Tingle Sermons. — It might have been expelled that I fhould 
 have given a more fcientific form to this Catalogue, and if I had been 
 making a complete Bibliotheca Sacra, I would have done it ; but in the 
 few books which are here enumerated, I thought it as ufcful to aj'range 
 them according to their £\zcy as to their fubjccl". 
 
 I am fenfible that I have omitted in this Catalogue the mention of 
 many books, which other men would have introduced into it ; but fo I 
 ihould have dpne, though I had made it twice as long as it is ; and yet it 
 is fo copious, that, I believe, there are few fubjecffs in divinity, on which 
 the Student may not find fufficient Information, by confulting fome or 
 Other of the authors here enumerated. It is probable too, that fome 
 may find fault with me for having introduced books which they would 
 have omitted ; I mean thofe books, efpecially, which maintain Doflrines 
 oppofue to the Articles of the Church of England. But I intreat them 
 to confider, whether we were not Members of the Church of Chrijl^ be- 
 fore we were Members of the Church of England \ and again and again 
 t ) refletff, whether we can promote the interelts of the Church of ChrifV, 
 by ftifling the Arguments of thofe svho think, that as the Church of Je- 
 rufalem, Alexandria, Jntioch and Rome have erred, fo alfo the Church of 
 England hnih. erred, not only in thfir living aod manner ot ceremonies, 
 
 D d 3 bui 
 
422 Jppetidix. 
 
 but alfo In matters of fiiith. If in this point they think amifs, theirar- 
 guments will be overthrown and produce no effefl ; but if they think 
 rightly, God grant that they may produce their proper efFe£l — the pre- 
 valence of Golpel Truth : and whether they think rightly or amifs, can 
 never be fo clearly known as by encouraging them, on the mofl: liberal 
 principles, to publifh to the world the refult of their critical inquiries into 
 the meaning of Scripture Language* 
 
 A 
 
 Cx\TALOGUE OF BOOKS in DIVINITY. 
 
 FOLIOS. 
 
 V.E T U S Teftamentum Hebraicum cum variis Le6lionibus. Edi- 
 dit Benj. Kennicot S. T. P. Oxonii, 1776-80, 2 vol. — The Au- 
 thor of this Work certainly poffcfTed the (pt^o7rov»«v of the diftingulflie^i 
 writers of the laft century : the great utility of this Collation of He- 
 brew MSS. will bed be known, when the prefent Englifli Tranflation 
 of the old Teflament fiiall be amended by Authority j an event which 
 many good men anxioully expect. 
 
 Biblia Hebraica cum Notis criticis ct Vcrfione Latina ad Notas criticas 
 fi(fla ; accediint Libri Grasci qui Deutcro-Canonici vocantnr* in trcs 
 Clalfcs diftributi. Auflore Car. Fran. Houbigant, Lutetia; Parlfiorum, 
 '753' 4 ^o^- — '^^^ opinion of the Integrity of the common printed He- 
 brew Text is (hewn, in this Edition of the Bible, to be erroneous ; 
 Houbigant having, in this point, anticipated, in fome meafure, the la- 
 bours of Kennicot. The Latin Verfion, from its conformity to the 
 Idiom of the Hebrew Language, is efteemed inelegant ; but it may not 
 on that account be lefs uft-ful. 
 
 The Hebrew Concordance adapted to the Englidi Bible, difpofed after the 
 Manner of Buxtorf, by John Taylor of Nor'^vich, Lond. 1754, 2 vol. — 
 The firA Concordances of the Holy Scriptures were compofcd in the 
 13th. Century, and were of the Latin Vulgate. Concordances gave rife 
 to Lexicons and Didionaries ; and the learned author of this Concor- 
 dance recommends ir, as not merely fer-ving to find places of Scripture, 
 ^ but as the beft Hebrew Lexicon which is extant. Other Hebrew Con- 
 cordances are, That by AJarius de CalaHo, Rome, 1621, 4 vol. A new 
 edition of which VAas publifhed by W. Romaine, Lond. 1747. — That 
 by W. Robertfon, intitled, Thcjaunis L'vigva SanSlx five Concordantiale 
 Lexicon Hebrcco-Latinnm-Biblicuw., Lond. 1680. — And that by Bux- 
 torf, which Taylor rnade the ground-woik of his own, and of which 
 bifliep Barlow fays, though it be lefs, yet whether it be not better 
 than Calafio's, doEli judicent. 
 
 Vetus Teftamentum Grascum ex vcrfione LXX. Interpretum, ex Anti- 
 quiflimo MS. Alcxandrino, et Ope aliornm Tsxemplarium, ac prifcoru'n 
 Scriptorum, prafertim vero Hcxaplaris Editionis Origenians cmendatum 
 
 atque 
 
A Catalogue^ &c. 
 
 atque fuppletum ; fumma cura edidit Joan. Erneflus Grabe S. T. P. 
 
 Oxonii, 1707, &cc. 2 vol. An improved Edition of this Work was pub- 
 lifhed by Brehir.ger Tiguri Helvetiorum, 1730, 4 vol. 4'0. A collation 
 of the MSS. of the Septuigint, as recommended by Dr; Owen, would 
 certainly be very acceptable to the learned world j and I have no doubt 
 in thinking, that the Syndics of the Univerfity Prefs in Cambridge, 
 would lend a very liberal AlTiftance to any one, who would undertake 
 to publilh a properly collated Edition of this ancient Verfion. 
 
 D'lniel fecundum Septuaginta ex Teiraplis Oiigenis, nunc primum editus 
 e fingulari Chifiano Codice annorum fupra 800, Roraae, 1772. The 
 portion of the Chifianus Codex, which is here publidied, is diltinguifhed 
 in the MS. itfelf by this note, Daniel Secundum LXX. defcriptus eji ab 
 Exempiar'i ejuprndi Notationem hahente " depromptus eft Tetraplis cum 
 quibus eft recoguitus." In all the Editions of th^ Septuagint, the Book 
 of Daniel is thought to be printed from the TranQarion of Theodotion, or 
 at leaft not from the. pure Verfion of the LXX, [fee Dr. Owen's learned 
 Inquiry into the prefent State of the Septuagint Verfion), but the Te- 
 trapla of Origen contained the real pure Verfion of the LXX. ; and it 
 is this Verfion of the Book of Daniel which the learned Author has 
 pnbliflied, after it had been neglefled for above 1500 years. 
 
 Daniel fecundum Ed. LXX. Interpretum ex Tetraplis defumptum : ex 
 codice Syro — Eftranghelo Bibliothecse Ambrofianas Syriace edidit, Latins 
 vertit, praefatione notifque criticls illuftravit Cajetanus. Bagatus Col. 
 Ambro. Doctor. Mediolani 1788. — The learned editor obferves, that 
 there are many errors in the Septuagint verfion of Daniel, which was 
 pnbiirneJ a few years v^o ex Codice Chifiano, and in this Syriac verfion 
 of the Septuagint tran(lat!0;\ he thinks they are amended. If ever axi 
 Englilli tranQation of the Septuagint verfion of D micl, as contained in 
 Codice Chifiano, lliould be attempted, there is no queftion that this work 
 would be of great ufe to the iranflator. 
 
 Abrahami Trommii Coacordantis Graficae Verfionis .vulgo diflse Septua- 
 ginta Interpretum. A^ftel. 1718, 2 vol. Taylor, in fpeaking of his 
 Hebrew Concordance commends this Greek cn^ as a very exaft and 
 judicious Work, and points out the manner of ufing it to great advan- 
 tage in conjundlion with his own. 
 
 Biblia Sacra i'olyglotra, compIeiStentia Textus Originales Hebvaicum cutn 
 Pentateucho Samaritano, Chaldaicum, Grsecum ; verfionumqne antiqua- 
 rum Samaritanae, Grar.cit LXXll. interpretum, Chaidaics2,Syriaca2, Ara- 
 bicic, ^E'hiopicse, Perficas, Vulg. Lat. quicquid comparari poterac. 
 E'.Iidit Brianus Waltonus S. T, P. Lond. 3657, 6 vol. Other Polyglots 
 of repute are, That publifiied under the aufpices of Cardinal Ximenesac 
 Alcala or Complutum in 1514, &c. 6 vol. That by Ari^is Montanus at 
 /intwerp, 1569, &c. 8 vol. That which goes under the name of Ve- 
 tabiiis, at iieidelberg, 1568, 2 vol. and that by Mich. le Jay at Paris, 
 1645, 10 vol. of which De Bure,\nKis Blb'dographie Inflrunrve, fays, 
 that Vv^alton's was but a re-impreflion. The truth is, that every fubfe- 
 quent Polyglot was an irnpiovenaent upon the preceding; and Walton's, 
 ;ts being the laft, cotnprch.nds, together with various Additions, etery 
 th.ng o va'ue that' is contained n any cf the reft. The Prolegon.ena. 
 pr.'fixe 1 o ;h'sPolyglo: will give much information to the Reader, con- 
 cerning facred Chronology, from the Crcaii n o' the woild io the De- 
 
 D J 4 ftrucfioa 
 
, A Catalome of 
 
 Rru^ion of Jerufalem by the Romans ; concerning the Monies, Weighrs, 
 and Meafures of the Hebrews, Greeks, and Romans j concerning theGe- 
 ograph5'of the Holy Land; thedefcription of the Cityand Temple of Jera- 
 falem; theOrigin of Languages; theVcrflons andEdiiionsof theBible.&c- 
 
 Lexicon Heptaglorton Hebraicum, Chaldaicum, Syriacum, Samaritanum, 
 ^thiopicum, Arabicum, et Perficum, digellum et evulgatum, ab Ed- 
 vardo Caftello, Lond. 1686, 2 vol. — Callcl alFifted Walton in the pub- 
 Ikation of his Polyglot ; he foon afterwards compofed this Lexicon as 
 a necefTary Supplement to that Work. He fays of himfclf, Dies ille 
 tanqunm fejlus et otlofui vijiis eji^ in quo tarn Bibliis Polyglottis qiiani 
 Lexicis hifce provehendii fexdecim aut o^cdecim horasdietimnon injudavi : 
 and that for near twenty years together ! 
 
 Humfredi Hodii de Bibliorum Textibus Originalibus, Verfionlbus Graecis, 
 et Latina Vulgata, Libri IV. viz J. Contra Hiftoriam LXX. Inrerpre- 
 turn Arifteae nomine infcriptam DKFertatio, he. l\. De Verfione (quam 
 vocant) LXX. Interpretum auftoribiis veris, eamque conficiendi Tem- 
 pore, Modo, et Ratione. IIL Hiftorla Scholaftica Textuum Origina- 
 lium, Verfionifque Grcecae LXX. didlae, et Latince Vulgatae, &c. IV. 
 De creteris Grascis Verfionibns, Origenis Hexaplis, &:c. prxmittitur 
 Arlftex Hirtoria Greece et Latine. Oxon. 1705. 
 
 Novum Teftamenvum Grxcum, cum Le(5fionibus variantibus MSS. Ex- 
 emplarium, Verfionum, Editionum, SS. Patrum et Scriptorum Eccle- 
 ilafticorum; et in eafdem notis. Accedunt Loca Scripturas Parallela, 
 aliaque exegetica. Prasmittitur DifTertatio de Libris N. T. ct Ci^nonis 
 Conilitutione, et S. Textus N. Foederis ad noftra ufque Tempora 
 Htftorla, Studio et Lahore Joan. Millii S. T. P. CoUedionem Mil- 
 iianam rcccnfuit, meliori ordine difpofuit, novifque acceflionibus locu- 
 pktavit LudolphusKufterus. Roterodami, J710. The Edition of 
 :his Teilament, publifhed at Oxford in 1707, is preferable to this for 
 the largcnefs of the Type ; another Edition, v^'ith Kufter's Additions^ 
 was publifhed at Leipfic, 1723. 
 
 Novum Teftamentum Grxcum Editionis receplae, cum Le£lionibus va- 
 riantihirs Codicum MSS. Editionum aiiarum, Verfionum, et Patrum, 
 acc-non Commentario pleniore ex Scriptoribus veteiibus Hebr^eis, 
 Gr^vcis et Latinis Hiftoriam et vim Vcrborum illuftrante. Opera ec 
 fitudio Joan. Jacob. Vv^etfteinii, Amftel. 1751-2, 2 vol. The Au- 
 thor, in the Prolegomena to this Work, treats of the Manufcripts, Ver- 
 fio.ns, and moft of the noted Editions of the Greek Teftament which 
 were publifhed before his own, which he reckons to have been 19 or 
 20, beginning with that publifhed at Complutum in 1514. "Sunt 
 muem Editiones principes N. T. (negle6lis iis editionibus, qua prio- 
 Tem aliquam x«t» "cro-ja exprimunt) in univerfum viginti aut noven?' 
 dccim." The Projccomcna were publiflied feparately in 1730, and- 
 again by Semler, HaJre Magdebriai, 1764; with fome Additions and 
 an Appendix concerning the ancient Latin Verfioos. 
 
 Novi Telfarnenti Jefu Chiilii Grxci, hoc e(t Originalis Linguae Ta- 
 meion, aliis Concordantia?, Opera Itraf. Schmidii, Lipfix, 1717. This- 
 Book v^as fiiA publillied at Wittembcrg in 1638, and it is looked upoa 
 as a great Improvement of the Concordance of Henry Stephens, pub- 
 liibcd in 1595. This Concordance may be of great fervite in aflifting 
 \hc reader Loiicdusut the wqa mt.ttyiig gf auy word, v*hich has been 
 t ufed 
 
Books in Divinity. 
 
 tefed more than once by the Writers of the new Teftament; for, by a 
 comparifoa of the fenfes in which it has been ufed in different places, 
 he will be able to inveftigate the fenfe it bears in the place m 
 queftion. 
 
 Harmonia Evangelica, cui fubje^a eft Hiftoria Chrifti ex quatuor Evan- 
 geliis concinnata. Accefferunt tres DifFertationes de annis Chrifti, 
 de que Concordia et AxJ^loritate Evangelioruna, au<n;ore Joan. Clerico. 
 Amftel. 1699. and in EnglKh in 4to. Lond. 1701. 
 
 An Harmony of the Gofpeis, in which the Original Text is difpofed after 
 Le Clerc's general Manner, with fuch various Readings at the Foot of 
 the Page, as have received Wetftein's San(5lion in his folio Edition of 
 the Greek Tel^ament. Obfervations are fubjoined tending to fettfe 
 the Time and Place of every Tranfaftion, to eftablifh the Series of 
 Fafls, and to reconcile feeming Inconfifrencies. By W. Newcome, 
 D. D. Bifhop of Oflbry. Dublin, 1778. Many other Harmonies of 
 the Gofpels have been publifhed,^ but none preferable to this. 
 
 Citici Sacri, five doftiffimorum Virorum in SS. Biblia Annotationes et 
 Traflatus. Lond. 1660, et Amftel. 1698. Cornelius Bee , the Printer 
 of this great Work, and who had a Patent for the Sale of it, thus inti- 
 mates its Value to the Reader. *' Hie enim circiter libri nonaginta, 
 iique integri^ in novem coierunt ; et librae plus minus quinquagen<£ 
 (nuper vix aut ne vix minoris haec omnia coemifles) jam ad quindenai 
 rediguntur." The prefent Price of this Work is not above two cr 
 three pounds. Amongft the 90 Authors whofe Annotations on ths 
 whole or on different parts of the Bible are here printed intire, w« 
 meet with the names of Munfter, Fagius, Vetahlus, Caftalio^ Clarius-^ 
 Drufius, Grotlus, Erafmus, Scaliger, Cafaubon, Capellus, ScuJietas^ 
 Pricaeus, &c. 
 
 Synopfis Criticornm aliorumque S, Scripturae Tnterpretum. Opera Mat- 
 Poll. Lond. 1669-74, 5 vol. — This Work is a kind of an Abridgmen? 
 of the preceding, inrichcd however with many additions. It certainJ/ 
 may be of great ufe to thofe who have not the command of m^iny 
 Books; and it is now fold for five-and-twenty or thirty (hillings. If 
 Was reprinted at Uirccht in 1684 ; and fince that time two other Edi- 
 tions of it have been publifhed in Germany : which (hews, that, into 
 whatever degree of negleft this Synopfis may have fallen amongft our- 
 felves, it is much efteemed abroad. 
 
 Hugonis Grotii Opera omnia Theologica in tres Tomos (ufually bound 
 in f^ur V^okimes) divifa, ante quidera per partes nunc autem conjun* 
 ^im et accuratius Edita. Amftcl. 1679, 4 vol. Another Edition ^t 
 Bafil, 1732. — GrotiifS was of the fame age with Epifcopius, whofe 
 Theological Inftitutes he fo greatly admired, that he is faid to have al- 
 ways carried them about with him. Calmet affirms, that Grotius*" 
 Opinions are very ambiguous as to the Article of Chrift's Divinity^ 
 and the Doftrine of Original Sin ; that his Preface and Explanation of" 
 the Canticles arc fcandalous; that he weakens or reduces almoft to 
 nothing the Prophecies relating to Jcfus Chrift. Notwithftanding thi& 
 renfure, Grotius is defervedly eflecmcd one of the beft general Com- 
 mentators on Scripture. Vitringa fays of him, Hugo Grctius tv rmi [/.(» 
 hyy-csit a }a»: x-^.Znc, Ji-d erucittiinii ct fiTTiati catera judvcii refpeclii hand' 
 
 dubi£- 
 
A Catakgue of 
 
 duh'ie pfjjl Erajmiim evtoi; Bclgarum oc^iro:; cenfendug. And with re- 
 fped> to his (dogmata, it ought not, furely, to be concluded, that an In- 
 terprerer denies a dodlrine, becaufe he does not admit the ufual expofi- 
 tion of texts weakly adduced in its lupport. Giotius* notions con- 
 cerning the Pope's not being Antichrili, and concerning Paul's ex- 
 pe<ftation of living till the General Judgment, arc, in the Opinion of 
 many fenfible Proteftants, far n^ore erroneous th.m any thing he has 
 faid about the Canticles. 
 
 Mofis ProphetJE Libri quinque ex Tranflatione Joannis Clerici, cum 
 ejufdem Paraphrafi perpetua, Commentario Philologico, Diflertationi- 
 bus Crititis Tabnlifqne Chronologicis ct Geographicis. Ed. 2da. au- 
 ftior et emendatior. Am(lel, 1710. 
 
 Veteris Teliamenti Libri Hillorici ex Tranflatione Joan. Clerici, cum 
 ejufdem Commentario Philologico, DifTcrtationibus Ciiiicis et Tabulis 
 Chronologicis. Amftel. 1708. 
 
 Veteris Teftamenti Libri Hagiographi ex Tranflatione Joan. Clerici, 
 cum ejufdem Commentario Philologico in omncs memoratos Libros 
 et Paraphrafi in (obum ac Pfaltnos. Amftel. 1731. 
 
 Veteris Tetlamenti Prophetse ab Efaia ad Malachiam ufqnc, ex Tranfla- 
 tione J. Clerici, cum ejufdem Commentario Phlilologico et Paraphrafi 
 in Efaiatn, Jeremiam, ejus Lamentationes et Abdiam. Amffel. 1731. 
 Thus we h.ive the Tranflation of all the Books of the old Teflament, 
 and a Paraphrafe and Notes on the greatefl part of them, by one of the 
 mofl learned and judicious Critics of this Century. The Differta- 
 tions contained in this work are, i. De Lingua Hebraica. 2. De 
 Optimo genere Interpretum S. Scripturae. 3. De Scriptore Penta- 
 teuch! iMofe, ejufque in fcribendo confilio. 4. De Sodomas finitima- 
 rnmque Urbium fubverfione. 5. De Statua Salina. 6. De Maris 
 Idumaci trajeftione. 7. A Tranflation into Latin of the three firfl 
 Chapters of Selden's Hirtory of Tythes. 8. De Suiptoribus Libro- 
 rum Hirtoricorum veteris Telbmenti. 9. De LXXIL Virorum in 
 Republica Populi Hebrc-ei Synedrio. 10. De Lepra Mofaica. 11. A 
 Tranflation into Latin of Smith's Difeourfe on Prophecy. 12. De 
 Poefi HebiKorum. 
 
 Novum Tcffamentum Domini noflri Jefu Chrifti, ex Verfione Vnlga':^, 
 cum Paraphrafi et Adnotationibus Henrici Hammondi ex Anglica Lin- 
 gua in Latinam tranffulit, fuifque Animadverfiombus illuilravit, caiii- 
 gavit, auxit Joan. Clericus. Ed. 2da. Francofort. 17 14, 2 vol. All 
 thefe Works of Le Ckrc may be met with uniformly bound, under the 
 Title of, Clericus in vetuset novum Telhmentura, 6 vol. 
 
 A' Commentary on ail the Books of the old Tcllament, excepting the 
 Prophets, by Bilhop Patrick, in 3 vol. 1679-94, 4th. Ed. Lond. 
 
 1732. 
 
 A Commentnry upon the la;gcr and lefT.^r Prophets, being a Continua- 
 tion of Bilhop Patrick, by W. Lowth, D. D. 3d. Ed. Lond. 1730. 
 
 A critical Commentary upon the Book of the Wifdom of Solomon, up- 
 on Ecclefiatlicus, Tobit, Judith, Paruch, the Hiaory of Sufannah, and 
 Bel and the Dragon, to which are added, two Diilertations on the 
 Books of the iMaccibees and Efdras, being a Continuation of Bp. P^i- 
 'Ukk and Mr. Lowih, by R. Arnald, B. D. Lond. 1744-52- Thef:^ 
 
 five 
 
Sooks in Divinity. 
 
 five Volumes contain the beft Commentary on the old Tedam^nt and 
 the Apocrypha, which we have in the Englidi Language. 
 The Theological Works of the learned Dr. Pocock, fometime Profeflbr 
 of tha Hebrew and Arabic Tongues in the Univerfity of Oxford, and 
 Canon of Chrill: Church, containing his Porta Mofis and Engliftx 
 Commentary on Hofea, Joel, Micah, and Malachi. To which is pre- 
 fixed, an Account of his Life and writing?, never before printed, 
 with the addition of a new general Index to the Commentary, by Leo. 
 Twells. Load, 1 740, 2 vol. 
 The Works of the reverend and learned John Lightfoot, D. D. late 
 Mailer of Catharine Hall in Cambridge, and Prebend of Ely. Revifed 
 and corretfled by George Bright, D. D. Lond. 1684, 2 vol. Another 
 Edition of this Work v^'ith a Latin TranOation of what Dr. Lightfoot 
 had written in Engllfh, and fome Additions, was publifhed at Rotter- 
 dam in 1686, 
 A Colleflion of Polemical Difcourfes, by Jeremy Taylor, D. D. late 
 Lord Bifhop of Down and Connor. 3d Ed. Lond. 1674. The Traft 
 intitled, The Liberty of Prophefying ; in which the Author contends, 
 that none ought to be excluded from Chriflian Communion who be- 
 lieve the Apoftles' Creed, is efteerned the moil valuable in the Collec- 
 tion. It was publifhed in 4to. 1647. 
 Commentarlus in Lihrum Prophetiarum JelaicT, quo fenfus Oratlonls 
 ejus fedulo inveftigatur ; in veras viforum interpretandorum Hypothe- 
 fes inquiritur, et ex iiidem fa£la interpretatio antiqux Hiiloriie monu- 
 mentis confirmatur atque illnflratur, cum Prolegomenis, cura et iludio 
 Campegii Vitringa. Ed. nova Leovardias 1724, 2 vol. 
 A Paraphrafe and Commentary on the new Teitament, by Dan. Whitby. 
 5th. Ed. Lond 1727, 2 vol.— Whitby fays in his preface, that he 
 foupd fo many things faid by Le Clerc, in his Animadverfions on Ham- 
 mond, in favour of the Arians, that he protrafled the publication of 
 his Work till he had prepared an Antidote for them. It is but Juftice 
 to him to obferve, that he hved to change his Sentiments upon this 
 fubjedl, as maybe feen in a TracH:, called Whitby's Lail Thoughts. 
 Henry's Expofition of the old and new Tellament, in 6 vol. fol. lil 
 Ed. 1706. lailin 1772; and Burkit's Expofition of the new Teila- 
 ment, laft Ed. in 1779, ^^^ works of great merit; but if I was to 
 mention any other Commentator on the whole Bible, it fliould be 
 Cahnety whofe work, intitled, La Sainte Bible en Latin et en Francois, 
 avec un Commentaire litteral et critique; which was publilhed at 
 Paris in 9 vol. fol. 1724, and before that in 26 vol. 4to. This is a 
 very excelhnt Woik, containing, befides the Commentary, many 
 learned Di/Tertations on various bubjefts. A Colleftion of the DifTer- 
 tations with many Coi re6f ions and Additions was publifiied in 1720, 
 in 3 vol. 4to. 
 Biblioiheca Fratrum Polonorum quos Unitarios vocant, infiru£la omni- 
 bus Operibus Favifii Sociui Scnenlis, Nobiliinmi Itali ; Joan. Crellii, 
 Franci ; Jon^e Slichtingii aBucowietz, Equitis Poloni, exegeticis ; et 
 Joan. Ludovici Wolzogenii Br.ronis Auilriaci, quae omnia fimul 
 jon(5la totius novi Teflamenri explicationem corapledluntur. , Ircnopoli 
 port annum Domini 1656, 8 vol. and with the works of Pizicovius 
 
 and 
 6 
 
A Catalogue of 
 
 arid Brennlus, 9 vol. Piget quidem horum Commentarios Chrlfiia* 
 norum iuier adnumerare, multo magis in Bibliothecam Chriflianam 
 reponere ; quos utinam in aeternis fepultos tenebris manere concede- 
 letur, fays Dr. Bray. On the other hand, there is, fays Dr. Harwood 
 in his EfFay on the Socinian Scheme, " hardly a good Criticifm in all 
 our modern Expofitors, Mr. Locke, Dr. Clarke, Dr. Benfon, Dr. Tay- 
 lor, MefTrs. Pearce and Hallet, Dr. Sykes, but what is to be found in 
 the Bibliotheca Fratrum Polonorum." Dr. Harwood is not fingular 
 in this oplniop ; and if it be a true one, thefe books may be confulted 
 xvith advantage by thofe who do not adopt the particular Tenets of 
 Socinus and the Unitarians, as well as by thofe who do. It does not 
 become us as Protedants to profcribe the ufe of any book, merely be- 
 caufe it queflions the validity of doftrines which we think true ; that 
 is the narrow and illiberal policy of thofe, who are bufied in buttrelling 
 up rotten fabrics ot hypocrify <iod fuperftition, by Imprimatur and ex- 
 purgatory Indexes. The reader will meet with a lift of various au- 
 thors who oppofed the do<5lrines of Socinus, in Bilhop Barlow's Di- 
 ref^ions for the Choice of Books in the Study of Divinity. 
 
 Thefaurus 'Vheologico-Philolooicus, five Sylloge Dilfertarionnm elegan- 
 tiorum ad feleftiora et illullriora veteris et novi Teftamenti loca u 
 Theologis Proteftantibus in Germania feparatim diverfis temporibus 
 confcfiptarum. Amftel. 1701, 2 vol. 
 
 Thefaurus Novus Theologico-Philologlcus, five Sylloge DlfTertationum 
 exegeticarum, ad leleftlora atque infigniora veteris et novi Teftamenti 
 loca a Theologis Proteftantibus maximam partem in Germnnia diver- 
 fis temporibus feparatim editarum. Liigduni Batavoium. 1732, 2 vol. 
 Thefe four volumes may be eafily met with ; I have a fufpicion that 
 two other volumes have been pubHfhed fince 1732, but I have never 
 feen them. In moft of thefe dill'ertations which 1 have rf.ad, there is 
 more oftentation of learning than inftru£live criticifm. They are ufe- 
 ful however to be confulted. 
 
 Dlc^icnnaire Hiftoriquc, Criiique, Chronologique, Geogrsphique et Lite-.- 
 ral de la Bible, par AugulUn Calmct. a Paiis, 1750, 4 vol. A tranf- 
 latlon of this truly valuable work, with occafional remarks, was pub- 
 lished in 3 vol. in Lond- i7-;3. At the end of this work there is a 
 Jiihliciheca Sacra, or an account of the moft celebrated writers on the 
 Sctiptures. I wi(h that fome perfon, who has leKure and ability for 
 the undertaking, would publifh this Bibliotheca, with the Addition, 
 under the proper heads, of fuch books of Merit on Theological Sub- 
 je<fls, as have appeared fince the year 1730. Our Revinus, the Journal 
 4es Scavuns, the Jcin Entditorum, and other periodical works, would 
 greatly alfift him, not only in finding out the books which have been 
 publiaicd, bat in forming, in moft cafes, a tolerable judgment of their 
 merit. 
 
 Anew Hiftory of the Holy Bible, froni the Beginnir\g of the World to 
 the EftabliOiment of Chriftianity, with Anfwers to moft of the con- 
 trovcrted Qiieftions, Diftertaiions upon the moft remarkable Paftages, 
 and a Conneaion of profane Hiftory all along. To which are added, 
 JCotes explaining dilHcuh Text?, re^ifying Mif-tranGations, and re- 
 conciling feeming ContradlcTons. The whole illuftrated with one 
 
 hundred 
 
Books in Divinity. 
 
 hundred and four ufeful and ornamental Maps and Sculptures, en*- 
 graved by the beft Hands, from original Paintings, by the Rev. Tho. 
 Stackhoufe, A, M. Lond. 1752. The firft Edition of this Book was 
 published in 1742. It is flill eflcemed a very ufeful work, and fold at 
 a good price. The Author publiflied a Body of Divinity and other 
 Works. 
 
 An Hiftorical Diiflionnry of all Religions, from the Creation of the 
 World to the prefent Time, by J. Broughron, A. M. i.ond. 17 ^6, 2. 
 vol. The Germans have thought fo well of this Work as to traullatc 
 it into their own Language. 
 
 The Religious Ceremonies and Cuftoms of the feveral Nations of the 
 known World ; reprefented in an hundred Copper-plates, defigned by 
 the famous Picart, together wiih hiflcrical Explanations and feveral 
 curious Dilfertations, written originally in French, and now publifhed 
 in Englifh, with very confiderable AmentKuents and Additions, in 6 
 vol. Lond. 1731. If ever another Edition of this curious Work fliould 
 be . attempted, the Religion of the Inhabitants of the newly difcovered 
 Parts of the Globe, will make an important Atticle in it. Some fu- 
 ture Bochart or Bryant will then add another Argument in Favour of 
 revealed Religion, by tracing the Origin of the Inhabitants of Afew 
 Zealand a.n6. (Jtahtite to the common Stock ISoah. 
 
 Thefaurus Antiquitatum S.icrarum, compleclens fele^lifTnua Chirlffimo- 
 rum virorum Opufcula, in quibus vcterum Hcbrsorum Mores, Leges, 
 Inflituta, RItus facri et civiles, illuftrantur : Opus ad illuflralioneni 
 luriufqne Teftamenti, et ad Philologiam facraai et profanam utililll- 
 mum maximeque neceffarium, au(5tore Blafio Ugolino. Venetiis, 
 1744-69, 34 vol. Many other Books treating of Jewidi Antiquities, 
 have been publifhcd ; but thofe who have a tafle for fuch fort of read- 
 ing will find this colle6lion far more ufeful to them than any other 
 of the kind. 
 
 Samuelis Bocharti Opera omnia ; hoc efl Phaleg, Chanaan, feu Ceo- 
 graphia Sacra; et Hierozoicon, five de Animalibus Sacr^e Scripturae, 
 ct Diilertationes varias. Edit, nova, auftoris cura Joan. LeufJen et 
 Petri Villenundz. Lugd. Bata. 1712, 3 vol. Phylica Sacra, or the 
 Natural Hiftory of the Bible, adorned with 750 Plates, was publifhed 
 at Aufburg in Germany in 1731, 4 vol. fol. by T. T. Schenchzei-, and 
 it was tranflated into French in I732, 8 vol. fol. This is a magnifi- 
 cent work, in which the author has made much ufe of Bochart's Hie- 
 rozoicon. 
 
 Difcours Iliftoriques, Critiques, Theologiques, et IMoraux, fur les Eve- 
 jiemens les plus memorables du vieux et du nouveaux feftament, pap 
 Mr, Saurin, &c. avec des Figures fur les Dcikios d-j Ploet, Houbra- 
 kcn, Picart. A la Haye, 1735-9? 6 vol. Mr, Vander Marck formed 
 a deiign of reprefenting on copper-plates, the mort memorable events 
 of fiicred Hiilory, and he engiged Mr. Saurin to write an explanation 
 of the plates ; this gave rife to the difcourfes here publi(hed. 
 
 De legtbus Hebraeornm Ritualibns et earum ratlonibus Libri quatuor, 
 au6fore Joan. Spencero S. T. D. Edidit L. Chappelow, Cant. 1727, 
 2 vol. In this work the learned author contends, ih.it Ggd introduced 
 
 4^to 
 
A Catalogue of 
 
 into the Jcwifli Ceremonial a great many Egyptian Riies, and acconi' 
 tnodated them to the Prejudices of the ll'raelites, who had lived many 
 years in Egypt. This Notion has been oppofcd and defended by va- 
 rious authors ; the reader will find it fliortly and ably refuted in a 
 Treatifc by Dr. Woodward, in titled, a Difccurfc on the Worfnip of 
 the ancient Egyptians, communicated to the Society of Antiquaries by 
 \)x. Lort in 1775. 
 
 Flavii jofephi Opera omnia, Gr. et Lat. cum Noiis Hudfoni, Prasfationz 
 k et Commentariis Havercampii. Aniftcl. 1716, 2 vol. This work has 
 been tranllated into Englifh by different Authors, particularly by 
 Whifton in 1737. 
 
 Hilloriae Ecclefiafticas Scriprorcs Grasci, nempe Eufebius, Socrates, So- 
 zomen, Thecdoretus, &c. Gr. et Lat. cum Notis variorum. Cantab. 
 1720, 3 vol. 
 
 SS. Patrum qui temporibus ApofloUcis floruerunt Barnabse, dementis, 
 llermae, Ignatii, Polycarpi opera edita et inedita vera et fnppofititia, 
 una cum Clementis, Ignatii, Polycarpi A6tis atque Martyiiis Opera 
 Cotelerii j accefferunt in hac nova editione nota intcgr:e aliorum vi- 
 rorum do(5i:orum qui in fingulos Patres memoratos fcripferunt, et quo- 
 rum nomina in pr.tfatione habentur ; item Guliefmi Beveregii Codex 
 Canon um Primitiv.Te Ecclefia; vindicatus ; Jacobi Ufferii Differtatio- 
 nes Ignatianffi, et Joan. Pearfonii V indicia; Epiftolarum S. Ignatii, re- 
 cenfuitet notulas aliquot adfperfit Joan. Ciericus. Antwerpias, 1698, 
 2 vol. Another Ed. at Amfter. 1724. There is a celebrated work, 
 intitled, Bibliotheca maxima vcrerum Patrum; 27 volumes of which 
 were publifhed at Lyons, 1677 ; an Index to the work at Genoa in 
 1707; and an Apparatus to it at Paris, 1715. 2 vol. making in the 
 whole 30 volumes in folio. The Church of Fvome maintains many 
 docffiines for which there is no foundation, except in the urirings of 
 the Fathers; the Reformed Churches acknowledge the Bible to be tihe 
 JAe rule of their fairh ; asd hence, amongft them, the Fathers are not 
 fo highly ellee;r,ed as by tl^e Church of Home ; efpecially fince the 
 publication of D^rV/PsBook De ufu Patrum, and of IVhithy'z and Mid- 
 dletorii Sentiments on that Subje(5l. And, indeed, the Members of 
 the Church of Rome itfelf, when not engaged in difpute with HcretLks, 
 fpeak fllghringly enough of the Fathers; for one of them, as cjuoted 
 by Bifhop Barlow, tells ns, " that if every thing was left out of the Fa- 
 thers which we now believe not, bona purs Scriptcrum et Patrum pe- 
 riret." As interpreters of Scripture they are far inferior to the Mo- 
 derns, but they may be ufeful examples to us in Piety and Zeal. Very 
 good Editions of the works of Clement of Alexandria, of Irenaeus, Cy- 
 prian, luftin, Jerome, Chryfoflom, &c. Sic. may be frequently pur- 
 chafed at a low price. He who can afford the expcnce will purchafe 
 the beft editions of all books ; but thofe who cannot do that, fliould 
 not neglect ihe opportunity of furnifhing themfelvcs with Inferior edi- 
 tions : very iifcful libraries, in all fciences, may by this kind of atten- 
 tion be ea!ily procured. 
 
 ThefaurusEjclefiafticus ex Fatribns Grn?cis, ordine Alphabetico exhibens 
 quiecuiHjMe Fhra'es, Rituj, Dogmata, Ilairefes, et hujufmodi alia 
 
 fpc6lan|^'. 
 
Booh in Dilintty, 
 
 tpe£lanr, opera J. Cafp. Suiceri. Amftel. 1612, 2 vol. Another EJ. 
 at Amftcrdam in 1728. The bell in 1746 at Utrecht. 
 
 The Works of the learned Jof. Bingham, A. M. containing the Origines 
 Ecclefiallicae, or Antiquities of the Chriftian Church. A Scholnftical 
 Hiftory of Lay Baptifm. The French Churches' Apology for the 
 Church of England. A Difcourfe concerning the xMercy of God to 
 penitent Sinners. Lond. 1726, 2 vol. 
 
 A new Hiftory of EcclefiaAical Writers : containinp; a Catalogue and an 
 Abridgment of their Works, and a Judgment of their Style and Doc- 
 trine; alfo a compendious Hiftory of the Councils and all Affains 
 tranAicled in the Church, from the Birth of Chrifl to the Year 1550, 
 written in Frencb by L. E. du Pin. Lond. 1696-1703, 6 vol. Da 
 Pin was a laborious, and, for a Catholic, a liberal Writer; this work 
 is full of erudition, and may be bought for a triHe. 
 
 Scriptorum Ecclefiafticorum Hiftoria Literaria a Chrillo Nato, ufque ad 
 ^•sculum XIV. facili metliodo digeffa, qua de Vita eorum et Kebus 
 ^elVis, de Secfla, Dogmatibus, Elogio, Stylo; de Scriptis Genuinis, 
 Dubiis, huppofiiitiis, Ineditis, Dcpciditis, Fragmentis, de variis Ope- 
 rura Editionibus agitur. Accedunt Scriptores Gentiles Chrifliana; 
 Religionis oppugnatores, et cujufvis Sa^culi Breviarium. Inferuntur 
 fuis Jocis veterum aliquot Opufcula et Fragmenta turn Grjeca tuoi 
 Latina haftenus inedita. PrasmifTit denique Prolegomena, qulhus 
 plurima ad Antiquitatis Ecclefiarticas ftudium fpedfantia traduntur 
 opus Invlicibus necefTariis inllruftuin. Auftore Gulielmo Cave S. T. P. 
 accedit ab alia manu Appendix ab ineunte Sasculo XlV. ad annum 
 1517. Lond. 1688, et pars altera 1698. This work is fo well de- 
 fcribed in the title, that the reader will fully apprehend its ufc, and of 
 great ufe I conceive it to be ; for it has been wifely faid, Scire ubi ali- 
 quid pojfes invenirc 7nagna pars eruditionis eji. It opens with an account 
 of the Letter to Agbarus, which Cave fuppofes our Saviour to have 
 written ; and it ends with an account of the Writings of Martin Lu- 
 ther. A new edition was publilhed at Geneva, 1720, and another at 
 Oxford, 1740. A kind of Supplement to this and other works of the 
 fame'kind,*was publifhed at Ltipfic in 1722, under the following title: 
 Cafimiri ()udini Comraentarius de Scriptoribus Ecclcfix antiquis il!o- 
 runnque Scriptis, tarn impreffis quam Manufcriptis adhuc extantibus in 
 celebrioribus Euj-opas Bibliothecis, a Bellarmino PofTevino, Philippo 
 Labbeo, Gulielmo Cavco, Ludovico EUia de Pin, et aliis omiflis ad 
 annum 1460, vel ad artcm Typographicam inventam ; cum muitis 
 DilTertationibus, in quibus infignium Kcclefise ancforum Opufcula, at- 
 que alia Argumenta notabiiiora, accurate et prolixe examinantur, tribus 
 Voluminibus cum Indicibus necefTariis. 
 
 ^L Simonis Eplfcopii SS. Theologias in Academia Leydenfi quondam 
 Proftffbiis opera Theologica. Ed. 2da, Lond. 1678. Another vol, 
 fol. of the Works of Epifcoplus was publilhed in 1665. Le Clerc 
 has obierved, that Hammond in his Annotations on the new TcAa- 
 ment borrowed largely from Grotius and Epifcoplus, and Tillotfon has 
 been called a Difciple of the latter. Epifcopius acknowledges (Infti- 
 tut. Theol. 1. iv. cap. 34.) that Jefus Chrift is called in Scripture the 
 Son of God, not merely on tlie account cither of his miraculous Concep- 
 
 tian 
 
A Catalogue tf 
 
 tioKf <x of h\s Mediation, or oi his Re/urreHion, or o( his Jfc en/ion, but 
 on ^Jifih account, which, in his opinion, clearly implies his Pre-exi/?- 
 mice ; yet he contends that it is not necejjary to Salvation^ either to 
 know or believe this fifih mode of Filiation ; becaufe it is not any where 
 faid in Scripture to be necelTary to be either known or believed ; be- 
 caufe we may have faith in and pay obedience to Chrifl: without know- 
 ing or believing it; becaufe for the three firft centuries the Chriftian 
 Church did not cfteera a profcffion of belief in this mode to be necef- 
 f;jry to Salvation. Bp. Bull attacked with great learning this third 
 reafon of Epifcopiusj Le Clerc defended him as to a particular point 
 (in his Hiftoiia Ecclefialtica, p. 636.), and has himfelf been animad- 
 verted on, with rei'pefl to this point, by Thirlby in his Notes on 'Juf- 
 iins Dialogue with Trypho ; to fay nothing of thofe, on either lide, 
 who have been recently engaged in a fimilar Controvcify. 
 
 Stephanl Curcellxi Opera Theologica, quorum pars prascipua Inftltuticj 
 Reru^ionis Chriftians. Amflel. i<^75. Curcellsus was a liberal and 
 acute Divine ; we are indebted to him for the edition of the works of 
 Epifcopius-, his own were publifiied after his death by Limborch. 
 
 PhiHppi a Limborch Theologia Chriftiana ; accedit Relatio Hiftorica de 
 oririne et progrefili Controverfiarum in Fuedcrato Belgro. Amftel, 
 171^, and at the Hague in 1736. This is an excellent fyflem of 
 Theology, yet the Autiior of it ingenuoufly preferred Mr. Locke's lit- 
 tle Tradl of the Reafonablenefs of Chriltianiry, to this and all other 
 Syftems. Syjhwa Theologies me fcripfijfe riofti : non tamen eo in pretto 
 apidd mc funt Syfhmatas ut non hunc exiguutn ira£iatiim (Reafonabienefs 
 of Chriftianity) multis Syjiemctihus praferam ; imo plus vera^Iheologice 
 ex illo quam ex operofs mu'.torum Syjlematibus haufiffe me ingenue profiteer. 
 Limb. Lee. to Locke. After the works of thefe three foreigners, (to 
 which, but for fear of fwelling the Catalogue, I would have added 
 thofe of Luther, Calvin, Melanc\hon, Zuinglius, Sec) I will mention 
 a few of the molt eminent of our Englifh Divines; and he who will 
 take the trouble of comparing their fentiments with thofe of the three 
 foreign ones juft mentioned, on any intricate point of Divinity, will 
 certainly (whether they agree or difagree in fentiment) be qualified ta 
 fcrm a raiional judgment on the fuhjeff. 
 
 The Works of the pious and profoundly learned Jofeph Mede. Lond. 
 1664, and again in 1677. Modern expofitors of the prophecies, con- 
 tained in the Revelation and in the book of Daniel, have very properly 
 availed themfclvcs of the lights held out to them by this great divine: 
 what he has faid in this work concerning Gofpel Demoniacs being 
 Lunatics, properly excited the attention of the learned to that queAion, 
 which has been v£ry ably argued, on both fides, fince his time. 
 
 The Works of W. Chillingworth, M. A. of the Univerfity of Oxford, 
 containing his Book, intitled, The Religion of Proteftants a fat^e Way 
 to Salvation; together with his nine Sermons, preached before the 
 King, or upon eminent Occafions ; his Letter to Mr. Lewgnr concern- 
 ing the Church of Rome's being the Guide of Faith and Judge of 
 Controverfics, his nine additional Difcourfes, and his Anfwer to fomc 
 PalTages in Rufhworth's Dialogues concerning Tradition. Lond. 
 1740. The loth Ed. with his Life by Birch in 1742. 
 
 An Expofitionof the Creed by Bp. Pearfon. 12th Ed. Lond, 174T. 
 
 The 
 
Bsoh In Divl/lify. 
 
 The Works of the learned Ifaac Barrow, D. D. (being all his Englifh 
 Works) in three Volumes, publifhed by his Grace Dr. John Tillotfon, 
 late Archbilhop of Canterbury. Lond. 1741. 
 
 The Works of the moft reverend Dr. John Tillotfon, Lord Archbifliop 
 of Canterbury, with the Life of the Author. By Tho. Birch, A. M. 
 
 3 vol. Lond. 1752. 
 
 The Works of that eminent and moft learned Prelate Di\ Ed. Stilling- 
 Heet, late Bp. of Worcefter, together with his Life and Charadler, 
 6 vol. Lond. 17 10. When I was a young man, I had formed a mean 
 Opinion of the reafoning faculties of Bp. Stillingileet, from reading 
 Mr. Locke's Letter and two Replies to him ; but a better acquaint- 
 ance with the Bifhop's works has convinced me that my opinion was 
 ill-founded. Though no match for Mr. Locke in ftrength and acute- 
 nefs of argument, yet his Origines Sarr^e, and other works, fliew him to 
 have been not merely a fearcher into Ecclefiaftical Antiquities, but a 
 found Divine and a good Reafoner. 
 
 Georgii Bulli Opera omnia, quibus duo prscipui Catholicse fidei Articuli, 
 de Trinitate ct Juftificatione, orthodoxe, perfpicue, ac folide expla- 
 nantur, illuftrantur, confirmantur, nunc demum in unum volumeti 
 collegia, ac multo corredlius quam ante una cum generalibus indici- 
 bus edita. Quibus jam accelht ejufdem Tradlatus, ha£lenus ineditus, 
 de Primitiva et Apollolica Traditione Dogmatis de Jefu Chrifti Divi- 
 nitate, contra Danielem Zuicherum ejufque nuperos in Anglia Se6la- 
 tores. Subnexa infuper pluribus fingulorum libronun Capitibus pro- 
 lixa quandoque Annotata Joannis Ernefti Grabe, cujus etiam prsefatio 
 huic volumini eft prxmifla. Lond. 1703. This work of Bp. Bull is 
 cfteemed by the learned, as one of the main pillars of what is called 
 Orthodoxy : it was tranflated Into Englifh, though I have never i^cen 
 the tranflatlon, by Francis Holland, A. M. 
 
 The Works of John Locke, Efq. 3 vol. Lond. 1759. A later Ed. in 
 
 4 vol. 4to. in 1777. 
 
 The Works of Sam. Clarke, D. D. late Redlor of St. James, with his 
 Life by Bp. Iloadley. Lond. 1738, 4 vol. 
 
 The Works of Benjamin Hoadley, Bp. of Winchefter. Lond. 1773* 
 3 vol. One knows not where to ilop in this enumeration of great 
 Divines j Hall, Jackfon, Beveridge, Scott, Fleetwood, Blackball, 
 Fiddes, Leflie, &c. &c. all claim attention, and their works ought to» 
 find a place in every complete Theological Library. 
 
 A Defence of Natural and Revealed Religion-, being a Collection of the 
 Sermons preached at the Leilure founded by the Hon. Robert Boyle 
 (from the year 1691 tothe year 1732), with the Additions and Amend- 
 ments of the feveral Auihors, and general Indexes, in 3 vol. Lond. 1739. 
 Many of thefe Sermons have been publilhed in feparate volumes, and 
 there is an Abridgment of the whole. If all other Defences of Reli- 
 gion v/ere loft, there is foUd Reafoning enough (if properly weighed) 
 in thefe three volumes to remove the Scruples of moft L^nbelievers. 
 
 J\. Piefervative againil Popery, in feveral feletl Difcourfes upon the prin- 
 cipal Heads of Conti-overfy between Proteftants and Papifts, written 
 and publiflied by the moft eminent Divines of the Chujch of England, 
 chiefly in the Reign of King James IL Lond. i*r38, 2 vol. A third 
 Voj.. VL E e ' vol. 
 
A Catalogue of 
 
 vol. was publlflied foon after. We are indebted to Bp. Gibfon fo.f 
 this CoUedlion, if not for that alfo of the Sermons at Boyle's Le6lures, 
 Both thefc works may be very ufeful to young divines, in luggeiting 
 to them much folid matter for their compoHtions for the pulpit. 
 
 Thefes Theclogicjc variis temporibus in Academia Sedanenli edits, et ad 
 difputandum propofita.', audore Ludovico Le Blanc. Loud. 1683. 
 This work may very properly accompany the preceding, as it is writ- 
 ten with great learning and candour, upon the principal fubje<Sls of 
 Controverfy betvi-een. the Roman and the Reformed Churches. 
 
 Petri Danielis Huetli Demonilraiio EvangeUca. Ed. 3tia. Paris, 1690. 
 This is a methodical vi-ork, replete with erudition. A valuable part 
 of it is that in which the author endeavours to prove, Msthologiam Eth^ 
 nicorutn omnem ex codicibus Sacris, fncrifque h'ljlorns mutatis y dijjimulatis^ 
 wterpolatiSy prodiijfe ; for, though he may carry his hypothefis too far, 
 of Mofes reprefenting, under different names, moll of the Gods of 
 the Heathens, yet the dedutlion of Heathen Mythology from Sacred 
 Hiftory is a llrong proof of the truth of the latter. 
 
 Ecclefiailical Polity, by Rich. Hooker. Lond. 1705. 
 
 An Expofition of the 39 Articles, by Bp. Burnet. 
 
 A Commentary on the Book of Common Prayer, by W. Nichols, D. D* 
 2d Ed. Lond. 1 71 2. 
 
 The Hiftory of the Reformation of the Church of England, by Gilbert 
 Burnet, 3 vol. Lond. 1679-81 -, and again in 1715. The author pub- 
 liihed an Abridgment of this work in one vol. 8vo. in 1682. Thft 
 work itfelf was fo well efteemed, that, after the publication of the hrll 
 part, both houfes of Parliament voted thanks to the author, and ex- 
 prefled their wiflies that he would continue it. 
 
 An Ecclefiaftical Hiftory of Great Britain, chiefly of England, from the 
 firft Planting of Chriltianity to the End of the Reign of King Charles 
 the Second, with a brief Account of the Affairs of Religion in Ireland, 
 colle£led from the beft ancient Hiftorians, Councils, and Records, by 
 Jeremy Collier, M. A. Lond. 1708-14. 
 
 Annals of the Reformation and Eftabliihment of Religion, and other' 
 various Occurrences in the Church of England, by John Strype, 
 M. A. in 4 vol. Lond. 1725-31. There is prefixed to the fecond vo- 
 lume, a kind of teftimonial of Mr. Strype's ability for writing an Ec- 
 clefiaftical Hiftory of the Church of England, at and after the firft 
 Reformation, and a recommendation of his work, figned by above 
 twenty Biftiops. 
 
 The Church Hiftory of England, from the year 1500 to the year 1688, 
 chiefly with refpe£l to the Catholics, being a complete Accountof the 
 Divorce, Supremacy,Diflblution of Monafteries, and firft Attempts for 
 a Reformation under King Henry VllL the unfettled State of the 
 Reformation under Ed. VL the Interruption it met with from Queen 
 Mary; with thelaft Hand put to it by Queen Elizabeth. Together 
 with the various Fortunes of the Catholic Caufe during the Reigns 
 of King James L King Charles I. King Charles II. King James II. 
 Particularly the Lives of the moll eminent Catholics, Cardinals, Bi- 
 ftiops, inferior Clergy, Regulars, andLaymen, who have diftinguiftied 
 tliemfclves by their Piety, Learning, or Military Abilities : alfo a di- 
 "ftiuct and critical Acgount of the Woi'ks of tl^e Leafue4 i the Trials 
 
 of. 
 
Books tn Divinity4 
 
 • of tliofe that fufTered either on the Score of Religion^ or the real or 
 fiftitious Plots againft: the Government ; with the Foundations of all 
 the Englifli Colleges and Monalleries abroad. The Whole fupported 
 by original Papers and Letters, many whereof were never before muJe 
 public. To which is prefixed, a general Hiflory of Ecclefiaftical 
 Affairs under the Britifli, Saxon', and Norman IVniods. 3 vol. Bruf- 
 fels, 1737. The Author's Nurne is not m'.-ntioned. 
 
 The Ecclefiaflical Hiflory of England t6nhe eighteenth Century, by 
 Ferd. Warner, D.D.Lond. 1756. Other Ecclefiaftical Hiftorians of 
 our own Country are Bede, Fox, Fuller, Ullier, Parker, &c. &c. 
 
 Codex juris Ecclefiaftici Anglicani,or the Statutes, Conftitutlons,Canong, 
 Rubricks, and Articles of the Church of England, methodically digefted 
 under their proper Heads, with a Commentary hiftorical andjudiciaL 
 Before it is an introduQoryDifcourfe concerningthe prefent Stateof the 
 Power and Difcipline and Laws of the Church of England, and after it 
 an Appendix of Inftruments ancient and modern,by Ed.Gibfon, Bifhop 
 of London, 2d Ed. revifed and correded, with large Additions by the 
 Author. Oxford, 1761,2 vol. This is by much the moft valuable work 
 we have on this fubjed-, it maybe proper, however, to read along with 
 it a pamphlet, faid to have been written by Judge Fofter, intltled, An 
 Examination of the Scheme of Church Power, laid down in the 
 Codex Juris Ecclefiaftici Anglicani. Lond. 1736, 3d Ed. 
 
 Svvo^tjuv, five Paudeftac Canonum SS. Apollolorum et Concillorum ab 
 Ecclefia Gr?eca receptorum, &c. per Gul. Beveregium. Oxon. 1672, 
 1 vol. Bp. Barlow fays, that this work is of great ufe for a compre- 
 Kenfive Knowledge of Ecclefiaftical Antiquity. If anyone fhould wifh 
 to have a coUedlion of Councils in his library, he will find an enumera^ 
 tion of the principal writers on that fubjetl in Bp. Barlow's Dire£lions,' 
 &c, in Fabricus B. G. and in Bray's Bibl. Par. I have added the three 
 following Works J for though they do not treat Iblely of Divinity, yet 
 they will be very ferviceable to a ftudent in that fcience. 
 
 Oeuvres diverfes de Mr. Bayle,Profefleur en Philofophie et enHlftoIre $. 
 Rotterdam. Contenanttoutce quecet Auteurapubliefur des Matieresde 
 Theologie,de Philofophie, de Critique, d'Hiftoire, et de Literature, ex- 
 cepte fon Di<3:ionnaire Hiftorlque et Critique. A la Haye, 1727, 4vol» 
 
 A general Didionary, Hiftorical and Critical, in which a new and ac- 
 curate Tranflation of that of the celebrated Bayle is included ; the 
 whole containing the Hiftory of the m.oft illuftrious Perfons of all 
 Ages and Nations, particularly thofe of Great Britain and Ireland, di- 
 ftinguiftied by their Rank, Actions, Learning, and other Accounts : 
 with Reflexions on thofe Paflages of Mr. Bayle which feem to favour 
 Scepticifm and the ManicheeSyftem. By the Rev. John Peter Ber- 
 nard, the Rev. J. Birch, Mr. John Lockman, and other Hands. V/ith 
 Ore Life of Mr. Bayle by Mr. Des Maizeaux F.R. S. Lond. 1734-41, 
 ID vol. Thofe who cannot meet with an opportunity of purchafing 
 this Diclionary, may content themfelvcs with Mr. Bayle's iii 4 v(»l. or 
 with thofe of Moreri and Collier. 
 
 Biographia Britannica, or the Lives of the moft eminent Perfons who 
 have flourifhed in Great Britain and Ireland, from the earlieft Ages 
 to the prefent Times : coUeded from thebeft Authorities, printed and. 
 manufcript, and digefted in the Manner of Mr. Bayle's Hiftorical and 
 
 £ e a Criticai, 
 
A Catalogue of 
 
 ♦ Critical Ditlion.iry. The fecond Ed. with Corrcfliong and Enlarge* 
 ments, and the Addition of new Lives, by And. Kippis, D. D. and 
 F. S. A. with the Aflillance of other Cicntlemen. Lond. 1778. 
 Three volumes of this work are pubHihcd ; when it is finiflied it will 
 be one of the moil complete works of the kind that ever appeared in 
 any Language. 
 
 CL U A R T O S. 
 Biblia Hebraica fine Punclis. Accurante Natli. Forller S.T. B. Oxon«. 
 
 Biblia Hebraica ad optimas quafque Editiones exprelFa, cum Notis Ma- 
 forethici?, et numeris diilinclionum in Parafchas, et Capita, et Verfus, 
 necnon fmgulorum Capitum fummariis Latinis. Accurante M. Chri- 
 iUano Reineccio. Lipf. 1739. 
 
 Biblia Hebraica fecundum Editionem Belgicam Everar. Vander Hooght, 
 collatis aliis bon-ct notx Codicibus, una cum Verfione LatinaSeballiani 
 Schmidii. Lipf. 1740. 
 
 Vari^ Lecliones Veteris Teflamejiti ex immenfa MSS. editorumque Co- 
 dicum congevie hauftx, et ad Samar. Textum, ad vetulliil'. vevfiones, 
 ad accuratiores S.Criticse fontes ac leges examinatve, opere ac ftudio 
 Johan. Bern. De RoiTi, S. T. P. et in R. Parmenfi Acad. Lin. Ori. 
 Profefl". Parmse, 1784-6, 3 vol. and a 4th is expecled. This 
 work is an ufeful Supplement to Kennicott's Hebrew Bible. Produ- 
 cuntur hie (fays the Author) varia LecSliones V. T. ex immenfa MSS. 
 editorumque codicum congerie, id eft, ex mille quadringentis fep- 
 tuaginta et amplius facri Textus codicibus. 
 
 Vetus Tellamentum ex Verfione Septuaginta Interpretum, fecundum 
 exemplar Vaticanum Romce editum, accuratiflime denuo recognitum, 
 una cum Schoiiis ejufdcm Editionis variis MSS. &c. le^ionibus, fum- 
 ma cum cura edidit Lamb. Bof. Franequerx. 1709, 2 vol. 
 
 Jacobi Gull'etii Lexicon Linguae Hebraica*, in quo priecipua opera inir 
 . penditur primario fignificatui vocum phraiiumquc accurata inveftiga- 
 tione definiendo, &c. Lipfix*, 1743. Ed. 2da. 
 
 An Hebrew and Englifli Lexicon without Points ; to which is added, a, 
 methodical Hebrew Grammar, &c. by John Parkhurlt, M. A. 
 
 Clavis Hebraica Veneris Teftamenti, in qua Themata difficiliora V. T. 
 referantur, tie. auciorc J. Leufden. Ultraje(Si:i, 1683. 
 
 i-yra Prophetica, five Analyfis Critico-Pracfica Pfalmorum. Studio 
 ■Victorini Byrhnevi Poloni. Lond. 1664. Bythner obferves, that all 
 tlie Hebrew Radicals in the Bible amount to 1867; and that 564 
 Verlcs, ot wliich he makes mention, in the Pfalms, contain 1 1 84 
 Radicals. But whether it is moll proper to begin learning Hebrew 
 by perufing the poetical or hiftorical books, let others judge ; Leuf- 
 den's Clavis may be as ufeful for thofe who begin withGenefis, asByth-.. 
 ner's Lyra is for thofc who begin with the Pfalms. 
 
 Edvardi Leigli Critica Sacra ; id eft, Obfervationes Philologico-Theolo- 
 «!;ic'X' in omnes radices et voces Hebr.eas V. T. et in omnes voce* 
 Gra;cas N.T. Goth;^, 1735, 2 vol. Ed. 6ta. 
 
 Joh. Fran. Buddei Hilloria veteris Teftamcnti ab orbe condito ufque ad 
 Chrillum Natuni, variis Obfervatiouibud illuftrata. Halje Magde- 
 burgicic, 1726, 3 vol. Ed. 3tia> 
 
 The 
 
Bools hi Divhufy. 
 
 The Hebrew Text, or tlie parallel Prophecies of Jacob and Mofes re- 
 iatlng to the Twelve Tribes ; with a TranlLition and Notes ; and the 
 various Ledlions of near forty MSS. To which are added, i. Tlie 
 Samaritan-Arabic Verfion of thofe Paflages, and Part of another Axd,- 
 bic Verfion made from the Samaritan Text; neither of which have 
 been before printed : 2. A Map of the Land of Promife : 3. An Ap- 
 pendix containing four Diflertations on Points connefted Math the 
 Subjects of thefe Prophecies. By D. Durell, B. D. Oxford, 1763. 
 Ifaiah. A new Tranflation, with a preliminary Diflertation, and Notes 
 critical, philological, and explanatory. By Rob. Lowth, D. D. Lord 
 Bifhop of London. Lond. 1778. 
 Jeremiah and I/amentations. A new Tranflation, with Notes critical, 
 
 philological, and explanatory. By Benj. Blaney, B. D. Oxf. 1784. 
 All Attempt towards an improved Verfion, a Metrical Arrangement, 
 and an Explanation of the twelve minor Prophets. By W. New- 
 come, D. D. Bifliop of Waterford. This excellent work is not in- 
 ferior to either of the preceding, and all the three are particularly 
 dcferving of attention. 
 A Commentary on the Book of Job, in which is inferted the Hebrew 
 Text and Englifh Tranflation : with a Paraphrafe, &c. By Leonard 
 Chappelow, B. D. Camb. 1752, 2 vol. 
 ^ critical Diflertation on the Book of Job : wherein the Account given 
 of that Book by the Author of the Divine Legation of Mofes demon- 
 ftrated, &c. is particularly confidered ; the Antiquity of the Book vin- 
 dicated j the great Text (chap. xix. 25.) explained ; and a future State 
 fliewn to have been the popular Belief of the ancient Jews or Hebrews. 
 ByC. Peters, A. M. Lond. 1751, 2d Ed. 
 Annotations on the Pfalms, by James Merrick, M. A. Reading, 
 
 1768. 
 A Commentary on the Book of Pfalms ; in which the literal or hiflori- 
 cal Senfe, as they relate to King David and the People of Ifrael, is il- 
 luftrated, and their Application to the Meffiah, to the Church, and to 
 Individuals as Members thereof, is pointed out. By G. Home, D. D. 
 Oxf. 1776, 2 vol. 
 -Marci Marini Brixiani Annotationes literales in Pfalmos nova Verfion^ 
 
 illuflratos, &c. Bononioe, 1748, 2 vol. 
 Phil. D. Burkii Gnomon Pfalmorum. Stutgardiae, 1760, 2 vol. 
 A philofophical and critical Eflay on Ecclefiaftes : wherein the Autlior^s 
 Defign is ftated ; his Doctrine vindicated -, his Method explained irj 
 an analytical Paraphrafe annexed to a new Verfion of the Text frojp 
 the Hebrew, &:c. By A. V. Defvoeux. Lond. 1760. 
 Phil. Dav. Burkii Gnomon in duodecim Prophetas minores, cum Pr?efa- 
 tione Bengelii Heilibronnce, 1753. A Commentary upon the twelve; 
 minor Prophets was publilhed by John Markius in 4 vol. 4to. at Am- 
 llerdam, 1696, &c. This author (Markius) printed in feveral vo- 
 lumes many ufeful Diflertations upon various parts of the old and new 
 Teflament : he was cotempary with Le Clcrc, and difi^ers from liim 
 in many of his works. 
 Vaticinia Chabacuci et Nachumi, Itemque nonnulla Jefaix, Michcje, et:- 
 £zechielisora€ula, Obfcrvationibus Hiftorico-phUologicis ex Hifloria 
 
 E e 3 Dbdori 
 
A Catalogue of 
 
 Diodori Siculi circa res Sardanapali illuftrata. Au<D:ore R. T. Got- 
 tlieb Kalinlky, cum Prxfatione Burgiu Vratiflavia-, 1748. 
 Critical Remarks on the Books of Job, Proverbs, Pfalms, Ecclefiaftes, 
 and Canticles. By D. Durell, D. D. Oxf. 1772. 
 
 Poefical Parts of the old Teflament, newly tranflated from the Hebrew, 
 withNotes critical and explanatory. By W^ Green, M. A. Lond. 1781. 
 
 De facra Poefi Hebratorum PrieleCliones Academics habitx a Roberto 
 Lowth, M. A. Collegii Nov! nuper Socio, et Poetlcx Publico Prse- 
 leClore. Subjicitur Metrics Harianae brevis Confutatio, et Oratio 
 Crewiana. Oxon. 1753. This learned Work has been defervedly 
 admired both at home and abroad. An edition was publillied at Got- 
 tingen, 171^8, to which Notas et Epimetra adjecit -/I'//r^i^t7/>. This 
 lafl; edition has been printed in Ugolini Thefauro, vol. 31, where the 
 reader will meet -with many other trails on Hebrew Poetry. The lafl: 
 ed. in 8vo. was printed in 1775. A good Englifh tranflation of this 
 work, by G. Gregory, F. A. S. was publilhed in 1 787, in 2 vol. 8vo. 
 
 Introdu£rio ad Libros Canonicos veteris Teftamenti omnes, prsecognita 
 critica et hiftorica ac aucloritatis vindicias cxponens. Adornata ftudio 
 D. J'GottlobCarpzovii.Lip. 1731.Ed.2da. 2 vol. The reader will here 
 find very learned difquifitions upon every book of the old Teflament, 
 and a catalogue of the moft approved writers on each of them. 
 
 Job. Gottlob Carpzovii Critica facra veteris Teftamenti: Parte i. Circa 
 Textum originalem •, 2. Circa Verfioues-, 3. Circa Pfeudo-criticam, 
 Gul. Whiftoni, folicita. Lipfi^e, 1728. 
 
 A critical Hiftoryof tlieold Teftament,inthreeBooks,withaSupplement, 
 being a Defence of tlie critical Hiftory in Anfwer to Mr. Spanheim's 
 Treatife againfl it. By Father Simon. Englilhed by H.D.Lond. 1682. 
 
 D. Joan. Marfhami Eq. Aur. et Bar. Clironicus Canon Egyptiacus Ebrai- 
 cus, Grrecus, et difquifitiones •, liber non chronologia; tantum fed et 
 hiftoric'je antiquitatis reconditilFima complcxus. Fanequerse, 1696. 
 This learned work was firft publilhed in folio in Lond. 1672, and af- 
 terwards in 4to. at Leipfic, 1676 ; which edition is followed by the 
 author of the following work, which was written in oppofition to an 
 opinion embraced by Sir J. Marfliam and others — that moft of the 
 Jewifti Rites were borrowed from the Egyptians. 
 
 Hermanni Witfii ^gyptiaca, five de yEgyptiacorum facrorum cum He- 
 braicis collatione Libri tres. Et de decem Tribubus Ifraelis Liber 
 Cngularis : acceflit Diatribe de Legione fulminatrice Chriftianorum fub 
 Imperatore Mar. Aur. Antonino. Amftel. 1683. 
 
 The Chronology of the ancient Kingdoms amended. To which is pre- 
 fixed, a fl^ort Chronicle from the firft Memory of Things in Europe 
 to the Conqueft of Perfia by Alexander the Great. By Sir Ifaac New- 
 ton. Lond. 1727. 
 
 The Chronology of the Hebrew Bible vindicated ; the Facls compared 
 with other ancient Hiftories ; and the Difficulties explained, from the 
 Flood to the Death of Mofes. By Robert Lord Biftiop of Clogher. 
 Lond. 1747. He who wifties to know more on this fubje£l of Chro- 
 nology, may confult jackfon's Scripture Chronology, in 3 vol. 4to. 
 Bedford's Scrip. Chron. publiflied in 1730, and an Effay of Dr, Brett, 
 v/hcrein he defends the Computation of the Septuagint, 1 729, &c. &c. 
 
 Had* 
 
Soohs iti Dhuf/iiy. 
 
 ^ad. Relandi Palaeftana ex Monumentis veterlbus illuCtrata. TrajecU 
 ad Rhe. 17 14, 2 vol. 
 
 De Sacrificiis'Libri duo ; quorum altero explicantur omnia Judxorum, 
 nonnulla Gentium profanarum, Sacrificia ; altero Sacrificium Chrilli^ 
 Utroque Ecclcfioe Catholics his de Rebus Sententia contra Fauftum 
 Socinum ejufquc Sedatores defenditur. Aui^tore Gul. Outramo 
 S. T. P. Lond. 1677. 
 
 The peculiar Do£lrines of Revelation relating to piacular Sacrifices, Re.» 
 demption by Chrifl, Faith in him, &c. in two Eflays ; to which arc 
 fubjoinedtwc Dillertations : i. On the Office of JefusChrift, as Me- 
 diator and Surety of the new Covenant. 2. On the Perfon of Jefu» 
 Chrift. By J. Richie, M. D. Warrington, 1766, 2 vol. 
 
 Antonii Viin Dale Diflertationes de Origine et Progreflu Idololatrix et 
 Superftitionum : de vera ac falfa Prophetia, uti et de Divinationibus 
 Idololatricis Judaeorum. Amftel. 1696. 
 
 Antonii Van Dale de Oraculis veterum Ethnicorum Dlflertationes duce, 
 &c. Ed. 2da. Amftel. 1700. Voffius publilhed a learned work in fo- 
 lio, 1668, intitled, De Origine ac Progreflu IdoIolatri?e. Selden's 
 Treatife De Diis Syris, with the Additions of Beyer, was publilheJ 
 in 8vo. at Amfter. 1680 : and another work with 88 copper-plates il- 
 luftrative of the Idolatry of the Ancients was publiflied at Ment2 iri 
 1699, under the title — ^Theatrum Ethnico-Idololatricum. 
 
 Of Idolatry : a Difcourfe, in which is endeavoured a Declaration df its 
 Diftinclion from Superftition ; its Notion, Caufe, Commencement, 
 and Progrefs ; its Prai^lice charged on Gentiles, &c. as alfo of the 
 Means which God has vouchfafed for the Cure of it by the Shechinah 
 of his Son. By Tho. Tenifon, B. D. Load. 1678. 
 
 The Court of the Gentiles, or a Difcourfe touching the Original of hu- 
 man Literature, both Philology and Philofopliy, from the Jewifli 
 Church. ByTheop. Gale. Oxf. 1672, 2 vol. 2d Ed. 
 
 A critical and chronological Hiftory of the Rife, Progrefs, Declenfion, 
 and Revival of Knovv^ledge, chiefly religious, in two Periods, i . The 
 Period of Tradition from Adam to Mofes. 2. The Period of Letters 
 from Mofes to Chrift. By Hen. Winder, D. D. Lond. 1745,2 vol. 
 
 Reflexions fur 1' Origine, i' Hiftoire, et la Succeflion des Anciens Peu- 
 ples Chaldeens, Hebreux, Pheniciens, Egyptiens, Grecs, &c. jufquea 
 au Tems de Cyrus. Par M. Fourment, 1' aine. nov. Ed. a Paris, 1 747, 
 2 vol. — The beft naturalifts of the age find great difficulty in admit- 
 ting, that the earth had no exiftence as a terraqueous globe before the 
 sera affigned by Mofes for its creation, or at leall for its formation into 
 water and dry land : and hence all arguments, tending to prove the 
 origination of the human race to have been that which is mentioned 
 in Scripture, are of great ufe : for, if the aiitiquity and the civil hi/^ory 
 of our fpecies correfpond with the accounts delivered in the Bible, 
 we cannot reafonably (confidering the imperfeftion of our knowledge) 
 fuflxsr our faith to be fliaken by the difficulties attending the natural 
 hijlory of the eartli. Viewed in this light, as well as in many others, 
 the following work has the greateft merit. 
 
 A new Syftem, or an ^nalyfis, of ancient Mythology : wherein an At- 
 tempt is Aiade to diveft Tradition of Fable, and to reduci? the Truth to 
 
 Ee 4 ii? 
 
A Catalogue of 
 
 its original Purity. In this work is given the hiftory of theBabylonians, 
 Chalder.ns, Egyptians, Canaanites, Helladians, lonians, Lelcgcs, Do* 
 rians, Pelargi,alfo of theScytha.^, Indofcythae, Ethiopians, Phoenicians. 
 The whole contains an Account of the principal Events in the firfl: Ages 
 from the Deluge to the Difperfion •, alfo of the various Migrations 
 which cnfued, and the Settlements made afterwards in differentParts: 
 circumilauces of great Confequence, v\hich were fubfequent to thq 
 Gentile Hillory of Mofes. By Jacob Bryant. Lond. 1774-6, 3 vol. 
 
 Jac. Bruckeri Hilloria Critica Philofophias a Mundi Incunabulis ad no- 
 flram ufque setatem dedu6ta. Lip. 1742, 5 vol. 
 
 Rndulphi Cudworthi Syilema Intelle£i:uale hujus Univerfi, feu de variis 
 Naturae Rerum Originibus Commentarii, quibus omnis eorum Ph;- 
 lofophia qui Deum efl'e ncgant funditus evertitur. Accedunt reliqua 
 ejus Opufcula. T. L. Moihemius omnia ex Anglico Latine vertlt, 
 recenfuit, variifque Obfervationibus, DiiTertationibus illuftravit et 
 auxit. Lug. Bat. 1773, Ed. 2da. emendatior et auclior, 2 vol. 
 
 Jo. Day. Michaelis Syntagma Commentationum, Goettingx, 1759- 
 The fourth DifTertation is intitled, Argumenta Immortalitatis Animo- 
 rum humanorum ex Mofe collegia (auctove Chrif. Colberg). 
 
 Novum Teftamentum Grjecum, ita adornatum ut Textus probatarum 
 Editionum medullam, margo variantium Letlionum in fuas Clafles 
 diflributarumLocorumque parallelorumdele6lum \ Apparatus fubjunc- 
 tus, Crifeos facrce Millianae prxfertim, compendium, &c. exhibeat ; 
 inferviente Jo. Alberto Bengelio, Tubingse, 1734. A fecond edition 
 of the Apparatus was printed at the fame place in 1763 : and an 8vo. 
 edition of the Text, various Readings and parallel Places, with only 
 one error of the prefs, and that a wrong accent, was publilhed at 
 Stutg:ird in 1734. Another 8vo. edition at Tubing, 1753. 
 
 Novum Teftamentum Grsecum ad fidem Grxcorum folum Codicum 
 MSS. exprefTum, adftipulante Ja. Wetftenio : juxta Secliones Jo. Al- 
 ber. Bcngelii divlfum ct nova Intcrpuntlione fsepius llluftratum. Typis 
 et fumptibus Job. Nichols. Lond. 1783, Ed. 2da. 
 
 A Concordance to tlie Greek Teftament : with the Englifli Vcrfion to 
 each Word; the principal Hebrew Roots correfponding to the Greek 
 Words of the Septuagint-, fliort critical Notes where necellary ; and 
 nn Lidex for the benefit of the Englilh Reader. By John Williams, 
 LL. D. Lond. 1767. 
 
 A complete Concordance to the Holy Scriptures of the old and new 
 Teftament : in two Parts. By Alex! Cruden, M. A, Lond. i'758. 
 And I believe there has been a later edition. 
 
 Petri Mintert Lexicon Grxco-Latinum in N. T., in quo cujunibet vo- 
 cis Etymon datur, Significationes varia- explicantur, eique Vox feu 
 vocis Hebraicx et Chaldaicce, quando et pro quibus LXX. Interpretes 
 illis ufi fuerint, apponuntur, et loca omnia N. T. in quibus leguntur, 
 ordine annotantur, variantes etiam Led'Uones adduntur. Francofurti 
 ad Moenum, 1727. This, as its title indicates, is a learned work: 
 it may fupply the place of a Greek Concordance to the Septuagint 
 and the new Teftament. 
 
 A Greek and Englifli Lexicon to the new Teftament, &c. By John 
 
 ?j.rkhurft, M. A. Lond. 1769. 
 
 Theological 
 
Boohs in r)ivifi!fy. 
 
 Theological Leflures at Wcftminfler Abbey, with an Interpretation of 
 the new 'reftament ; to which are added, Selccl Dlfcourfes upon the 
 principal Points of Revealed Religion. By John HeyHn, D. D. Lond, 
 
 . 1749} Parti, and 1761, Part II. 
 
 Introductory Le£lures to the facred Pjooks of the new Teftament. By 
 J. D. Michaelis. Lond. 1761. A new edition in 1780. 
 
 Sacrorum Evangcliorum Verfio Syriaca Philoxeniana ex Cod. MSS. 
 Ridkianis in Bibl. Coll. Nov. Oxon. repofitis nunc primum Edita : 
 cum Interpretatione et Annotationibus Jofcphi White, A. M. Ling. 
 Arab. Prof. Laudiani. Oxon. 1778. 
 
 Le ncuveau Teflament de notre Seigneur Jefus Chrift, traduit en Fran- 
 cois fur Torigmal Grec. Avec des Notes literales pour eclaircir le 
 Texte. Par Meflrs; Dc Beaufobreet Lenfant. Amfter. 1718, 2 vol. 
 
 The Family Expofitor, or a Paraphrafe and Verfion of the new Tefta- 
 ment, with criticalNotes, and a praftical Improvement of each Se£lion. 
 By P. Doddridge, D. D. Lond. 1761, 6 vol. 
 . An Expofition of the new Teftament, both Doilrinal and PraQical : in 
 which is inferred, i. A correal Copy of the facred Text andthegenuine 
 Senfe thereof given : 2. The Truths of the Chriflian Religion are fct 
 in a plain and clear Light : 3. Difficult Places explained : 4. Seeming 
 Contradiftions reconciled : and, 5. "Whatever is material in the various 
 Readings, and tJie feveral oriental Verfions, is obferved. The Whole 
 illuftrated and confirmed from the moft ancient Jewifli Writings. 
 By J. Gill, D. D. A new edition correCled. Lond. 1774, 5 vol. 
 
 ChvKtianiSchoettgenii Hor^FIebraica; etTalmudicae in univerfum novum 
 Teftam.entum. QuibusHorieJ. Lightfoot inLibrishiiloricisfupplentur, 
 Epiftolx' et Apocalypfis eodem rnodo illufcrantur. AcceduntDiflertati- 
 one? qua-'dam Philologico-facriE. Drefdx, 1733) 2 vol. The fame author 
 publilhed in 1742, in 2 vol. Hors Ilebraicx etTalmudicse in Theolo- 
 giam Judsorum dogmaticam antiquam, et orthodoxum de Meffia. 
 
 Novum Teltamcntum ex Talmude et antiquitatibus Hebracorum illu- 
 ftratum, curls clarif. vir. Balth. Scheidii, Jo. And. Danzii et Jac. 
 Rhenfordi, editumque una cum fuis propriis Diirertationibus de Nail 
 feu pricfide Synedrii M. et de dire£loribus Scholaruiji Hebraeorum. 
 A Joh. Ger. Mcufchen. Lip. 1736. 
 
 Remarques hiftoriques, critiques, et phllologlques fur le nouveau Tefla- 
 ment, par feu M. De Beaufobre. A la Haye, 1742, 2 vol. 
 
 A Commentary and Notes on the four Evangelifts and the A£ls of the 
 Apoftles ; together with a new Tranflation of the Epiftle to the Co- 
 rinthians, with a Paraphrafe and Notes ; to which are added other 
 Theological Pieces, by Zach. Pearce, D. D. late Lord Bifliop of Ro- 
 cheller : to which is prefixed, fome Account of his Lordfhip's Life 
 and Chara£ler, written by himfelf. Lond. 1777, 2 vol. 
 A Harmony of the four Gofpels, in which the natural Order of each is 
 prcferved, with a Paraphrafe and Notes. By James Macknight, D. D. 
 Lond. 1763, 2 vol. 3d Ed. There are prefixed to this edition vari- 
 ous preliminary obfervations ; fix chronological difiertations •, nine 
 dilcourfes on JewilTi antiquities ; and an effay on the demoniacs, all 
 of which have great merit. A Latin tranflation of this work came 
 put at Bremen, 1772. 
 
 2 ' AHar- 
 
A Catalogue of 
 
 AH^rmonyof tlic Evangelifts in Englif]i,with critical Drflcrtatranj^anoc- 
 carionalParaphrafe,and Notes for the Ufe of the unlearned. By J.Pricft- 
 ley, LL.D. F. R. S. Lond. 1780. The reader may alfo confult a new 
 Harmony of the Gofpels, by John Jebb, M. A. Camb. 1772, 2d Ed. 
 
 Difcourfes on the four Gofpels, chiefly with regard to the peculiar De- 
 fign of each, and the Order and Places in which they were written. 
 To which is added, an Enquiry concerning the Hours of St. John, of 
 the Romans, and of fome other Nations of Antiquity. By J. Towu- 
 fon, B. D. Oxf. 1778. 
 
 The Hiftory of the Life of Jefus Chrift, taken from the new Teftament, 
 with Obfervations and Refletflions proper to illuftrate the Excellence 
 of his Characler and the Divinity of his MifTion and Religion. By 
 the late Rev. G. Benfon, D. D. To M-hlch Is added, I^Iemoirs of 
 the Life, Character, and Writings of the Author. Lond. 1764. 
 
 Obfervations on our Lord's Condudl as a Divine Liftruftor, and on the 
 Excellence of his moral Chara£ler, by W. Newcome, D. D. Bifliop 
 of Waterford. Lond. 1782. 
 
 Tlie Hlilory of the firft Planting of the Chriftlan Religion, taken from 
 the A61:s of the Apoftles and their Epiflles, together with the remark- 
 able Fa(fts of the Jewifh and Roman Hiftory, which affetled the 
 Chriftians within this period. 'By G. Benfon, D. D. Lend. 1756, 
 2d Ed. 3 vol. 
 
 A new Verfion cf St. Matthew's Gofpel, with felc6l Notes, wherein 
 the Verfion is vindicated, and the Senfe and Purity of feveral Words 
 and ExprefTions in the original Greek are fettled and illuftrated ^ to 
 which is added, a Review cf Dr. Mill's Notes on this Gofpel. By 
 D. Scott, J. U. D. Lond. 1 741. 
 
 A new Tranflation of the Gofpel of St. Matthew : with Notes critical, 
 philological, and explanatory. By Gilbert Wakefield, B. A. Lond. 1782. 
 
 Commentarlus Analytico-Excgeticus tarn iiteralis quam realls Evangelii 
 fecundum Jo.:nnem. Authore Fred. Adol. Lampe. Amftel. 1724-6, 
 3 vol. This is the moil valuable work on St. John's Gofpel that was 
 ever publifhed. 
 
 A Paraphrafe and Notes on the Epiftlcs of St. Paul to the Coloffians, 
 Philippians, and Hebrews, after the Manner of Mr. Locke. To which 
 are annexed, feveral critical Diflertations on particular Parts of Scrip- 
 ture. The fecond Ed. By the late reverend and learned Mr. James 
 Peirce, of Exon. With a Paraphrafe and Notes on the three laft 
 Chapters of the Hebrews left untiniflied by Mr. Peirce \ and an Eflay 
 to difcover the Author of the Epiftle, and the Language in which it 
 was originally written. By J. Hallet, Jun. Lond. 1733. 
 
 A Paraphrafe and Notes on fix of the Epiftles of St. Paul, viz. LThelT. 
 IL Thcfl"". L Timothy, Philemon, Tiius, IL Tim^ attempted in Imi- 
 tation of Mr. Locke's Manner. To which are annexed, critical Dif- 
 fertations. By G. Benfon, D. D. Lbnd. 1752, 2d Ed. 
 
 A Paraphrafe and Notes on the Epiftle to the Romans ; to which is pre- 
 fixed, a Key to the Apoftolic Writings, or an Eflay to explain the 
 Gofpel Scheme, and the principal Words and Phrafes the Apoftles 
 have ufed in defcribing it. By J. Taylor, Minifter of the Gofpel in 
 Norwich. Lond. 1754, 3d Ed. 
 
 A Pa, 
 
Booh in Divifikf. 
 
 A Paraphrafe and Notes on the Epiftles of St. Paul to the Galatiars and 
 Ephefians, by S. Chandler, D. D. PubUfhed from the Author's MS. 
 Lond. 1777. 
 
 A Paraphrafe and Notes on the Epiftle to the Hebrews. To which is 
 prefixed, an Enquiry — into the Author of this Epiftle j when it was 
 wrote ; the Manner of citing the old Teftament ; and the Method of 
 reafoning in it : with fome Remarks on the late Lord Bolingbroke's 
 Treatment of St. Paul. By Arthur Afliley Sykes, D. D. Lond. 1755. 
 
 A Paraphrafe and Notes on the feven (commonly called) Catholic Epi- 
 ftles, by George Benfon, D. D. Lond. 1756, 2d Ed. 
 
 Anacrifis Apocalypfeos Joannis Apoftoli, qua in veras interpretandae ejus 
 Hypothefes diligenter inquiritur, et ex iifdem. interpretatio fadta, certi? 
 hiiloriarum monumentis confirmatur atque illuftratur : turn quoque 
 quie MeldenfisPreeful BoiTuetus hujus libri commentario fuppofuit, et 
 exegetico Proteftantium Syftemati in vifis de Beftia ac BabyMae My- 
 ftica objecit, fedulo examinantur. Au£tore Camp. Vitringa. Ed. al- 
 tera. Amftel. 1 7 19. — Heidegger, in 1687, publiftied two volumes in 
 4to. upon the prophecy in the Revelation, De Babylone magna, and 
 endeavoured by a vai'iety of arguments to eftablifli this conclufion — 
 H'lerarchiamfeu Clerum Ecclejtx Romatia dominantem Babylofietn magfiam 
 
 A perpetual Commentary on the Revelation of St. John, with a prelimi- 
 nary Dlfcourfe concerning the Principles upon which the faid Reve- 
 lation is to be underftood. By Charles Daubuz, M. A. late Vicar of 
 Brotherton in Ycrklhire. New modelled, abridged, and rendered pfein 
 to the meaneft Capacity, by Peter Lancafter, A. M. Lond. 1730. 
 
 Obfervations on the Prophecies of Daniel and the Apocalypfc of St. 
 John, in two Parts. By Sir IfaacNewtop. Lond. 1733. 
 
 A Paraphrafe and Notes on the Revelation of St. John. By Mofes Low- 
 man. Lond. 1745, 2d Ed. A third Ed. in 8vo, 1773. 
 
 Oeuvres de Mellire Jacques-Benigne Bofluet Eveque de Meaux, Sec, 
 Nouvelle Ed. a Paris, 1772. In the preface to the third vol. there is 
 this obfervation — I^e Commentaire fur ,1' Apocalypfe qui occupe la 
 plus grande Partie de ce Volume, a pour Objetfl principe de decouvrir 
 1' abus enorme que les Miniftres Proteftans, et furtout le fameux Ju- 
 r.ieu, faifoient de ce Livre divin, pour charger 1' Eglife Catholique des 
 plus horribles Imputations en la reprcfentant comme la Babylone dont 
 il eft parle dans Saint Jean. — Bilhop Hurd has very properly remark- 
 ed, " that the Bifliop of Meaux knew what he did, when he affctied 3. 
 contempt of Jofep.b Mede. He was then at liberty to turn himMf from 
 the aWeft advocate of the Proteftant caufe to the weakefty M. Jurieu.'" ■ 
 
 A Critical Hiftory of the Text of the new Teftam<pnt, wherein is firmly 
 eftablifhed the Truth of tliofe Ads gn which the Foundation of the 
 Chriftian Religion is laid. By Father 5iimon. Lond. 1689-92, 2 vol, 
 
 Fabricii Deledus Argumentorum et Syllabus Scriptorum, qui Veritatem 
 Religionis Chriftianae adverfus Atheos, Epicureos, Deiftas feu Natu- 
 raliftas, Idololatras, Judaeos, et Muhammedanos, Lucubrationibus fuis 
 afleruerunt. Hamburgi, 1725. The Title of this work fufliciently in- 
 dicates its nature and utility. A Treatifeof a nature fomewhat fimi.^ 
 lar to this was publiftied by Walchius in 1752, in 8vo. intitled, Intro- 
 dud io 
 
A Catalogue of 
 
 <lu(ftio ad Theologlam Polemicam •, in which the points controverted 
 by Atheiils, Deifls, Jews, &c. are difcuHed with great accuracy. 
 
 La Religion Chretienne prouvce par les Faits. Par M. 1' Abbe Houtte- 
 ville. Nouvelle Ed. a Paris, 1740, 3 vol. This book is written with 
 good judgment j the third volume is taken up in anfwering deiflical 
 objections. 
 
 The Truth of the Gofpel Miflory, by James Macknight, D. D. Lend. 
 
 Philippi a Limborch de Vcvitate Rcligionis Ch^iftiaux arnica. Collatio 
 cum erudito Judxo. Goud-x, 1687. 
 
 Salomonis GlaJhi Philologia Sacra, qua totius SS. veteris ct noviTefla- 
 menti Scriptural, turn Stylus et Literatura, turn Scnfus et genuin?e 
 Interprctationis ratio et doC^rina, libris quinque expenditur ac traditur. 
 Lipricc, 1743. This work was firll publilhed in 1623, and it is flill 
 much efleemed. Buddeus, in a preface prefixed to thi^ edition, and 
 written in 1713, expreiTes the fentiments of the learned concerning it 
 in the following terms — Confentiunt in eo omnes, huncce ex eorum 
 genere librum efle qui facrarum literarum cultoribus non tantum utiles 
 fed prorfus neceiTarii fint, et quo nemo carere queat, qui ad fcriptursr 
 facr?e leftioncm et interpretationem folide et accurate inilituendam 
 animum adjungit. — The laft edition was publiflicd at Lelpfie in 1776 
 by Profeflbr Dathius, under this title: Philologia Sacra his temporibus 
 accommcdata. 
 
 Commentatio critlca ad Llbros N. T. in genere. Cum Prxfatione D. 
 J. Gottlob Carpzovii. Accurante J. W. Rumpx-o. Lip. 1757, Ed. 
 2.da. Critical queftions of great variety and importance, relative to 
 the newTeftament, are here folidly difculied, by a reference to the wri- 
 ters of the greateft credit on each of them. 
 
 Camp. Vitringa Obfervationum Sacravum Libvi fex, in quibus de Rebus 
 varii Argument! et utiliffima? iuveltigationis critice ac theologicd 
 dilTeritur, &c. Amfter. 1727, 2 vol. 3d Ed. and a 7th Book. Frane^ 
 quercc, 1727. 
 
 Joan. F. Buddei Mifcellanea-.Sacra. Jenx, 1727,3 vol. The lafl vo-> 
 lume contains DIflertationes Theologicas fub ejus Moderamine pub- 
 lico Eruditorum examini expofitas. 
 
 SamuelisWerenfelfiiOpufculaTheol.Philof.etPhilologica. Bafilise, 17 1 S. 
 
 D. Salomonis Deylingi Obfervationes Sacrse. Li quibus multa Scrip-» 
 turic veteris ac novi Teilamenti dubia vexata folvuntur, &c. LipfiK, 
 1739, 5 vol. Ed. 3tia. 
 
 }o. Chridopheri Wolfii Curjc philologies et criticac In omnes Libros N. 
 T. quibi'.s integritati contextus Gvrcci confulitur, cenfus verborum 
 «<:x pr?e(idiis philologicis illuftratur, diverge Interpretum fententivii lum- 
 mntim ennarrantur, et modefto examini fubje6lx vel approbantur vel 
 rtfclUnitr.r. Bafiliic, 1741, 5 vol. This M'ork has fome rcfcmblance, 
 in the manner of its compoiition, to Poole's Synopfis, but is written 
 with more judgment, and contains the opinions of many expofitors 
 Tvho liave lived fince the publication of Poole's work. Wolfius, 
 moreover, has not followed Poole in fimply relating the fentimpnts of 
 others, but has frequently animadverted on them with great critical 
 difcernment. 
 
 Jo. Chni". Koccheri Analecla Philologica et E.\cgitica in IV^ S. Evan- 
 
 gelia 
 
Sooh in Div-'.Uy, 
 
 gelia qulbus Wolfii Curai philologicae fupplentur atque augentur. Al- 
 tenburgi, 1766. 
 Critical Conjedures and Obfervations on the new Teltament, collecfted 
 •from various Authors, as well in regard to Words as Pointing, with 
 the Reafons on which both are founded. By W. Bowyer* Lond. 1783^ 
 Ed. -^d. The reader will here meet with much found criticifm, and 
 many inllances of the importance of true Punctuation, whidi Mr. Bow- 
 ver thought of more moment than all the various readings put together. 
 D. C. B. Michaelis Tradatio critica de variis Ledlionibus novi Tellu- 
 
 menti caute colligendis et dilucidandis. Hal^e Magd. 1749. 
 D. Jo. Albert! Bengclii Gnomon novi Teilamenti, in quo ex natlva 
 verborum vi, fimplicitas, profunditas, concinnitas, falubritas fenfuum 
 coeleftium indicatur. Tubingi-e, 1759, Ed. 2da. The defign of this 
 work is properly declared by the learned Author, when he fiiys — • 
 Hoc denique agitur, ut qu'^e in fententiis v.erbifque Scriptur,:E N. T. 
 fita vis fit, nequt^ tamen primo ab omnibus obferi'atur, ea breviter 
 monftretur. 
 Dubia Evangelica in tres Partes dillributa ; quibus dubia partim I'^f.yr'^Msi. 
 partim sAs^r-Tiza difcufla et vindlcata a cavillis et corruptelis Atheo- 
 ' rum, Paganorum, Judoeorum, Samofatenianorum et Anabaptiilarum, 
 Pontiliciorum et Seclariorum aliorum, opera Fred. Spanhemii. Ge- 
 neva, 1658, 2 vol. 
 Hiftoria Ecclefiaftica duorum primorum a Chrido nato Sa^culorum, e 
 
 veteribus Monunientis deprompta, a J. Clerico. Amftel. 1716. 
 J oh. Lauren. Molheim de Rebus Chriilianorum ante Conftantinum 
 
 Magnum Commentarii. Helmftadii, 1753. 
 Thomx Ittigli Lipfienfis de Ha^refiarchis J^\\ Apoftolici et Apoflolico 
 
 proxirni, feu primi et fecundi a C'lriiio nato Sa^culi. Lipf, 1690. 
 Appendix DilTertationis de Hxrefiarcliis, &c. audi. T. Ittigio. Lip. 1696-. 
 The Hiilory of the Heretics of the two f.rft Centuries after Chi-ifl, con- 
 taining an Account of their Time, Opinions, and Teftimony to the 
 Books of the new Teilament. By Nat, Lardner, D. D. Lond. 1780. 
 Fred- Spanhemii brevis Introducflio ad Hllloriam facram utriufque Tefta- 
 menti, ac prcecipue Chriilianam, ad an. 15 18, inchoata jam Refor. 
 Ed. fere nova, omnium purgatifimia. Lugd. Bat. 1694. 
 Joan. Dallsei dc Ufu Patrum ad ea definienda Religionis capita quae funt 
 hodie controverfa. Genevan, 1686. This very excellent book appeared 
 firlt in French, 1632, and it was tranflated intoEnglifli in 1651. 
 Salutaris Lux Evangelii, toti Orbi per Divinam gratiam exoriens; five 
 Notitia hiftoiico-chronologica, literaria, et geographica propagatorum 
 per Orbeni Terrarum Chriftianorum facrorum, dehneata a Joan. Alb. 
 Fabricio. Hamb. 1731. There is fubjoined to this work a Geogra- 
 phical Lidex of all the Biflioprlcks which have formerly fubfiiledj or 
 do at prefent lubfift, in Chriiiendom. All the works of Fabricius are 
 full of erudition, and dcferve the peculiar attention of young divines. 
 Cafparis Zeigleri de Epiicopls eorunique Juribus, Privilegiis, et viventii 
 ratione Liber Commentarius, ex variis veteris Ecclefije Monunientis 
 atque fcriptis coUedlus, inque gratiam Juris Canonici ftudloforum pub- 
 . licx-luci expofitus. Norimbergce, 1686. In this book a great many 
 curious queftions are propofed in great order, and difcufled with mucli 
 learning. 
 
 The 
 
A' Catalogue bf 
 
 The Hiftory of the Puritans, or Proteftant Non-Conformifts. By Daft« 
 
 Neale, M. A. Lend. 1754, 2 vol. 2d Ed. 
 Trafts on the Liberty, Spiritual and Temporal, of Proteftants in Eng- 
 land. By Anthony Ellis, D. D. late Lord Bifhop of St. David's* 
 Lond. 1767, 2d Ed. 
 Inftitutio Theologias Elencticse, in qua Status Controverfise perfpicue 
 exponitur, prcecipua orthodoxorum Argumenta proponuntur et vindi- 
 cantur, et fontes folutionum aperiuntur. Authore Fran. Turretino. 
 Genevje, 1689, 3 ^°^* 
 Francifci Turretini de Satisfa<il:ione Chridi Difputationes. Gen. i66(5. 
 De neccfTaria SecelTione noftra ab Ecclefia Romana, et impoflibili cum 
 ea Synchretifmo Dirputationes. Aut. Fran. I'urretino; acceflit ejuf- 
 dcm Diiputationum mifcellancarum tJecas. Geneva;, 1688. 
 Joh. Alphonil Turretini Cogitationes et Diflertationes Theologica*, 
 quibus Principia Religionis cum Naturalis turn Revelatae adftruuntur 
 et defenduntur, A.nimique ad Veritatis, Pietatis, et Pacis fludium ex- 
 citantur. Geneva, 1737, 2 vol. 
 Syntagma Thefium Theologicarum in Academia Salmurienfi variis tem- 
 
 poribus difputatarum. Salmurii, 1664, Ed. 2da. 
 Francifci Burmanni Synoplis Theologize, et fpeciatim oeconomiie foede- 
 rum Dei ab initio fceculorum ufque ad confummationem eorum. Tra- 
 je6"ti ad Rhenum, 1687, 2 vol. 
 A Courfe of Lectures on the principal fubjefts in Pneumatology, Ethics, 
 and Divinity ; with references to the moft confulerable Authors on 
 each Subject. By the late Rev. Phjlip Doddridge, D. D. Lond. 1 763. 
 The Oeconomy of the Gofpel, in four Books. By C. Bulkley, Lond. 1764. 
 The Works of the late reverend and learned Ifaac Watts, D. D. Lond. 
 
 1753, 6 vol. 
 The Works of the Right Reverend T. Newton, D. D. late Lord Bifhop 
 of Briftol ; with fome Account of his Life, and Anecdotes of his 
 Friends, written by himfelf. Lond. 1782, 3 vol. 
 Tlie Works of the Right Reverend T. Wilfon, D. D. Lord Biftop of 
 Sodor and Man. With his Life compiled from authentic Papers, by 
 C. Crutw^ell. Lond. 1781, a vol. 
 The Works of the Right Reverend W. Warburton, D. D. Lord Bifhop 
 
 of Gloucefter. Lond. 1788, 7 vol. 
 A Syftem of Revealed Religion, digefted under proper heads, and com- 
 pofed in tlie Words of Scripture, by Jo. Warden, M. A. Lond. 1769. 
 
 O C T A V O S, &c. 
 
 Biblia Hebraica fecundum ultimam Editionem Jof. Athise a J. Leufden 
 denuo recognitam recenfita, atque ad Maforam, et corre6liones Bom- 
 bergi, Stephani, Plantini, aliorumque Editiones exquifite adornata, 
 variifqu^ Notis illuftrata, ab Everardo Vander Hooght, V. D. M. Ed. 
 longe accuratiflima. Amftel. et Ultraj. 1705, 2 vol. 
 
 Vetus Teftamentum ex Verfione Septuaginta Interpretum, fecundum 
 exemplar Vaticanum Romce editum. Prccfationem, una cum variis 
 Le£lionibus e pr^eftantiflimis MSS. Codicibus Bibliothecse Leidenfu 
 defcriptis, prxmifit David Millius. Amftel. 1725. 
 
 Vetuj Teftamentum Grsecum ex Verfione Septuaginta Interpretum 
 
 juxU 
 
JBoois w Divinity, 
 
 jaxta exemplar Vaticanum Romse editum. Cantab. 16(15. This Is a- 
 very fair edition of the Septuagint printed by Field, with a preface by 
 Bp. Pearfon, at the end of which he recommends a collation of the 
 MSS-. of the Septuagint. MiiUert made ufe of this edition in com- 
 pofing his Lexicon. 
 
 Clavls Pentateuchi ; five Analyfis omnium Vocum Hebraicarum fuo 
 ordine in Pentateucho Mofeos occurrentium ; una cum Vcrfionc La- 
 tina et Anglica. In ufum juventutis Academise Edinburginze- Cui 
 prasmittuntur Diflertationes duse : i. De Antiquitate Linguae Arabics 
 2. De genuina Pun^lorujtn Vocalium Antiquitate. Audore Jact^- 
 Robertfon S. T. P. Edinb. 1770. An approved edition of this au- 
 thor's Hebrew Grammar was publifhed inLond. 1784- 
 
 A DiiTertation concerning the Antiquity of the Hebrew Language, Let- 
 ters, Vowel-Points, and Accents. ByT. Gill, D. D. Lond. 1767, 
 
 Francifci Mafclef Grammatica Hebraica, a Pun6lis aliifque inventis Lla- 
 forethicis libera, &c. Paris, 1 73 1 , 2 vol. 
 
 Chrlftiani Stockii Clavis Lingux iandae veteris Teflamenti. Lipfiae, 
 1753, ^* ^^'^' 
 
 Jo. Chrif. Clodii Lexicon Hebraicum feledum, in quo Voces raiiores 
 et obfcur2e Codicis Hebn?i Eiblici iUuilrantur, &:c. in Supplementum 
 Lexici Gufletiani. Lipf- 1744. 
 
 Joan. Dav. Michaelis Epif de LXX. Hebdomadibss Danielis. Ad D. 
 Joan. Pringle Baronetum. Lond. 1 772. 
 
 Obfervations on divers PafTages of Scripture, placing many of them in a 
 Light altogether new j alcertaining the Meaning of feveral not deter- 
 minable by the Methods commonly made ufe of by the learned j pro- 
 pofmg to Confideration probable Conjectures on others, different from 
 what have been hitherto recommended to the Attention of the curi- 
 ous ; and more amply illultvatiiig the reft, than has been done, by- 
 means of Circumftances incidentally mentioned in Books of Voyages 
 and Travels into the Eaft. Lond. 2d Ed. 1 776, 2 vol. Two additional 
 volumes were publilhed in 1787. The delign of this work is very 
 ufeful, and iit has been executed with great ability by the author, the 
 Rev. Mr. Harmer. We are indebted to the fame author for the out- 
 lines of a new Commentary on Solomon's Song, drawn by the help of 
 Inftructi-ons from the Eaft. Lond. 1768, 8vo. The Society which was 
 inftituted in the courfe of the laft year at Calcutta y under the aufpicea 
 of Sir William Jonesy for enquiring into the Hiftory civil and natural, 
 the Antiquities, Arts, Sciences, and Literature of Afra, will, it is tQ 
 be hoped, contribute not a little, by tlieir refearches, to the improve- 
 ment of this kind of fcnptural criticifm ; as well as to the enlarge- 
 ment of our knowledge in many other particulars. 
 
 JRemarks on feled Paflages of the old Tell ment. By the late Ben- 
 jamin Kennicott, D. D. Lond. 1787. This learned Work, though 
 neither fo perfed or extenfive as it would have been had the author 
 lived to iinifli it, will be found very ufeful if a new tranflation of the 
 old Teftament Ihould be made. 
 
 An Effay for a new Tranjiation of the Bible. Wherein Is fliewn, from 
 Reafon and the authority of the belt Commentators, Interpreters, and 
 Critics, that there i* a Neceflity for a new Tranflation, Lond> 1727, 
 ad Ed, 
 
 3 Apparatus 
 
A Catalogue of 
 
 Apparatus BiUlicus ; or an Introduction to the holy Scriptures. In three? 
 Books. I. Of the original Hiftory and Antiquity of tlie Jews. 2. Of 
 the Canon, Authors, original Texts, Verhons, Editions, and Interpre- 
 tations of Scripture. 3. Of the falfc Gods, Animals, precious Stones, 
 Difeafes, and public Sports, mentioned in the Scriptures. Tojiethcr 
 with an Explanation of the fcriptural Names, and a new Reading of 
 the Scriptures. Done into Engiilli from the French of Pere Laniy^ 
 with Notes and Additions. Iliuilrated with 36 Copper-plates. Lond. 
 1728, 2d Ed. 2 vol. This work will be very ufeful to thofe who have 
 net leifure to confuit larger treatifes on the iubjects which are difcuf- 
 fed in it. 
 
 AntiquitatesHebraicje, fecundum triplicem Jud?eorum Statum ecclefiaftl- 
 cum, politicum, et oeconomicum breviter delineate, a Conrado Iko- 
 nio. Bremx, I74«i, Ed. 3tia; the ift Ed. in 1732. Reland's Anti- 
 quitates Sacra; have been publifhed in different forms, and they are to 
 be met with in tJgolini Thefauro, with Annotations by the Editor. 
 This Book of Ikenius is valuable for its brevity, method, and pcrfpi- 
 cuity. 
 
 Origines Hebr^es : The Antiquities of the Hebrew Republick. By Tho. 
 Lewis, M. A. Lond. 1724-5, 4 vol. This is a laborious compilation 
 from the moll diilinguiflied writers, whether Jews or Chrillians, on the 
 maimers and laws of the Hebrews. 
 
 Jewiih Aiitiquities ; or a Courfc of Lectures on the three nrfl Books of 
 Gotlwin's Mofes and Aaron. To which is annexed, a Difiertation on 
 the Hebrew Language, by Dav. Jennings, D. 1). Lond. 1 766, 2 vol. 
 The Treatifes of Mr. Lowman on the Ritual and on the civil Govern- 
 ment of the Hebrews, may properly accompany thefe works on the 
 Hebrew Antiquities. 
 
 Rcvelatioii examined with Candour. Lond. 1735-63, 3 vol. by Dr. De- 
 lany. 
 
 Lettres de quelques Juifs, Portugais, et Allemands, a M. De Voltaire. 
 Avec des RcHeclions critiques, et un petit Commentaire extralt d' un 
 plus grand. A Paris, 1776, 3 vol. su\ Ed. Thefe letters contain an 
 elegant anfwer to the various objecliions to revealed religion which 
 Voltaire has borrov/ed from our Englilh Deifts ; they were written 
 by the Abbe Guenec. An Englilh tranllation of them by Dr. Lefanu 
 was publilhed at Dublin in 1778, 2 vol. 
 
 A Vindication of the facred Books, and of Jofephus, efpecially the for- 
 mer, from various Mifrcprefentations and Cavils of M. De Voltaire. 
 By Rob. Findlay, A. M. Glafgow, 1770. This is a ferious and folid 
 refutation of many of M. ]3e Voltaire's mod formidable objedtions to 
 the lacred writings. 
 
 A critical Ilifbory of the Life of David: In which the principal Events 
 are ranged in Order of Time ; the chief Objedfions of Mr. Bayle and 
 others againlt the Charadler of this Prince, &c. are refuted. By S. 
 Chandler, D. D. Lond. 1766, 2 vol. 
 
 Codex Pfeudepigraphus veterisTellamenti cclledlus, caftigatus, teftimo- 
 niifque, cenfuris, et animadverfionibus illuilratus, a Fabricio Hamb. 
 1722, 2 vol. 
 
 Novum Tellamcntum Grrece. Textum ad fideni Codicum Verfionum 
 er Patrum cmendavit, et Ledionis varietatem adjccit, Jo. Jac. Grief- 
 bach 
 
Books in Dlvin'ify. 
 
 bach Theologlae Do£lor, ejufdemque in Academ. Jenen. ProfefT^r 
 publ. Ordinarius. Halne, 1777, 2 vo!. 
 
 The new Teftament carefully' collated with the Greek and corre£^ed ; 
 divided and pointed according to the various Subjcdls treated of by the 
 infpired Writers, with the common Divihon into Chapters and Verfes 
 in the Margin. And illuftrated with Notes critical and explanatory. 
 By R. Wynne, A. M. Lond. 1764, 2 vol. 
 
 The Hiftory of the Miniilry of Jefus Chrift, combined from the Narra- 
 tive of the four Evangelifts, by Rob, Willan, M. D. Lond. 1782. 
 
 A View of our bleiTed Saviour's' iMiniflry, and the Proofs of his Divine 
 Miffion arifuig from thence. Together with a Charge, DiiTcrtations, 
 Sermon?, and Theological Lectures. By the late Tho. Randolph, 
 D. D. Lady Margaret's Prof, of Divinity in the Univerhty of Oxford. 
 Oxf. 1784, 2 vol. 
 
 Chriftiani Stockii Clavis Linguae Sanclae novi Teftamenti. Lip. 1752. 
 Ed. 5a. In the prefaces to his Lexicons, Stockius has enumerated 
 the principal Hebrew and Greek Lexicons of the Bible which were 
 publiflied before his own. 
 
 J. Conr. Schwarz Commentarii critici et philologici Linguae Grscs 
 novi Fcederis. Lipf. 1736, 2 vol. very fmall 4to. 
 
 Georgii Pritii Introdudio ad Ledionem N. T. in qua quae ad rem cri- 
 ticam hiftoriam, chronologiam, et geographiam pertinent breviter et 
 perfpicue exponuntur. Lipfife, 1704. the 4th Ed. in 1737. I have 
 never met with any book fuperior to this as an introdu<?tion to the new 
 Teftament. 
 
 Jurti Henningii Bohmeri XII DifTertationcs Juris Ecclefiaftici Antiqui. . 
 Halce, 1729, Ed. 2da. This is a very excellent book: the titles of the 
 Difiertations are, i. De Stato Chriftianorum Die. 2. De antelucanis 
 Chriftianorum coetibus. 3. De Confcedeirata Chriftianorum Difci- 
 plina. 4. De coitionibus Chrifiianorum ad capiendum cibum. 5. De 
 Chriftianorum coetibus in vicis et agris. 6, De Cognitionibus de 
 Chriftianis. 7. De differentia inter Ordinem Ecclcfiafticum et Plebem, 
 fbu inter Clericos et Laicos. 8. De ConfclFu Ordinis Ecclefiaftici.- 
 9. De Ecclefis Statu antiquo generatim. 10. De Jure Laicorum fa- 
 cerdotali. 11. De Jure dandi Baptifmum. 12. De extraordmario 
 primitivse Ecclefije ftatu. 
 
 Jo. Francifci Buddei Ecclefia Apoftolica, five de Statu Ecclefise Chri- 
 ftianae fub Apoftolis Commentatio Fliftorico-Dogmatica ; quje et In- 
 troduclionis loco in Eoiftolas Pauli casterorumque Apoftolorum efTc 
 queat. Jenae, 1729. The author has briefly treated this important lub- 
 jeif with great judgment, and referred to a variety of ufeful writers. 
 
 Mifcellanea Sacra : containing an Abftr-a6l of the Scripture Hiftory of 
 the Apoftles, in a new Method. With four critical Effkys : r. On 
 the Witnefs of the holy Spirit. 2. On the Diftinclion between Apo- 
 ftles, Elders, and Brethren. 3. On the Time when Paul and Barna-< 
 has became Apoftles. 4. On the Apoftolical Decree. To v.'hich is 
 added, an Eftay on the Difpenfations of God to Mankind, as revealed 
 in Scripture : together with a Diflertation on Hebrews xii. 22 — 25, 
 now firft publi.Qied. A new Ed. with large Additions and Corredlions. 
 Lond. 1782, 3 vol. Ths merit of this work is genenilly acknow- 
 Vol. VI, ff ledgsd; 
 
A Catalogue of 
 
 iedged ; Dr. Benfon owned himfelf much indebted to it in Kis liiftory 
 of the full Planthig of Chrillianity, and in fome other of his ^^•orks. 
 
 A new Introdudion to the Study and Knowledge of the newTcftament, 
 by E. Harwood, D. U. Lond. 1773, 2d Ed. 2 voh 
 
 The facrcd Interpreter : or a pra£i:ical Introduftion towards a beneficial 
 reading of the Bible. Containing, i. An Hillory of the four anlient 
 Monarcliies. 2. A general View of the Jewifli Church to the taking 
 of Jerufalem. 3. Remarks on the Pentateuch, Propliets, Gofpels, Sec. 
 lliewing the Defign of each Book. 4. An exacl: Chronology of the 
 iScriptures. 5. A. Difl'ertation on revealed Religion, and an Account 
 of thofe Divines who have defended it. 6, Diflicult Texts explained, 
 f<c. By David Collyer. Lond. 1726-46,2 vol. 
 
 Dominici Diodati, T. C. Neapolitani de Chriflo Grxce loquente Exer- 
 citatio ; qua ollenditur Grx'cam feu Hellenillicam Linguam cum Ju- 
 daeis omnibus, turn ipfi adeo Chrifto et Apoflolis nativam ac vernacu- 
 1am fuifie. Neapoli, 1767. The reader will meet with fome obfer- 
 vations on this fubjctl: in Bowyer's Preface to his Conje£lures on the 
 new Teftamcnt. 
 
 Problema de anno Nativitatis Chrifli, ubi occafionem offerente vetere 
 Herodis Antipvc Nummo, in Nummophylacio Clementis XIV. P. O. 
 M. Aflervato demonllratur, Chriftum natum efle anno VIII. ante . 
 ^ram vulgarem, contra veteres omnes et recentiores Chronologos. 
 Aucbore P. Dominico Maguan. Rom?e, 1772. 
 
 Jacobi Elfneri Obfervationes facr.t in novi Foederis Libros, quibus plura 
 illorum Librorum loca ex Auttoribus potilhmum Grcecis et Antiqui- 
 tate exponuntur ct illufLrautur. Trajefti adRhenum, 1720,2 vol. 
 
 Joan. Alberti Obfervationes Philologicae in facros novi Foederis Libros. 
 Lugd. Bat. 172^ 
 
 Geor.. Raphelii Annotatlones in S. Scripturam, hilloricje in vetus, phi- 
 lologies in N. T. ex Xcnophonte, Polybio, Arriano, ct Hcrodoto 
 ccllecia;. Lugd. Bat. 1750, 2 vol. 
 
 I^ljvc Paiairet Obfervationes Philologico-crlticx in facros novi foederis 
 Libros, quorum plurima loca ex Aucloribus potiflimum Grsecis ex- 
 ponuntur, illuflrantuv, vindicantur. Lugd. Bat. 1752. . 
 
 Jo. Tobiie Krcbfii Obfervationes in novum Teftamejitum e Flavio Jo- 
 fepho. Lipf. 1755. 
 
 Gcorg. Davidis I^ype Obfervationes facr:e In novi foederis Libros ex: 
 Aucloribus potiifimum Grx-cis et Antiquitatibus. Wrabflavlse, 
 
 Jo. Bap. Ottii Spicileglum, five excerptum ex Flavio Jofepho ad N., 
 
 Teftam. illuilrationcm. Lugd. Bat. 1 741. 
 A fre.s and impartial Study of the holy Scriptures recommended : being 
 
 2\otes on fome particular Texts, with Difcourfes and Obfervations on 
 
 various Subjcds. By Jcf. Ilallet, Jun. Lond. 1729-36, 3 vol. 
 "ilic f:.crt*d Clalhcs defended and illullrrrted : or an Eday humbly offered 
 
 towards proving the Purity, Propriety, and true Eloquence of the 
 
 Vv'iitcrs of the new Tellanieut. liy A. Blackwell, M. A. Lond. 1737, 
 
 2 vo). 
 \ Paraphrafc on the four Evangelifts, by Sam. Clarke, D, D. Lond. 
 
 I7j8^ icthiVd. 2 vol. Tliou-h this paraphrafc is included in Dr. 
 
 .... Choke's 
 
JBooh m Divinhy, 
 
 Clarke's works in folio ; yet I have mentioned it here, as it may be 
 eafily procured, and is very ufeful. 
 
 A Paraphrafe and Notes on the A6is of the Apoftles, and upon all the 
 Epiftles of the new Teftament. Being a complete Supplement to Dr. 
 Ckrke's Paraphrafe on the four Gofpels. By T. Pyle, M. A, Lond. 
 1765, 2 vol. 5th Ed. There is a Paraphrafe and Notes on the Reve- 
 lation by the fame author. 
 
 Bengelius' Introduction to his Expofition of the Apocalypfe: with his 
 Preface to that Work, and the greateft Part of the Conclufion of it, 
 and alfo his marginal Notes on the Text, which are a Summary of the 
 whole Expofition. Tranfiated from the High Dutch, by J. Robert- 
 fon, D. D. Lond. 1757. 
 
 Codex Apocryphus novi Teftamenti collecSlus, caftigatus, teftimoniifque 
 cenfuris et animadverfionibus illuftratus a J. Alb. Fabricio. Hamb. 
 1703, 2 vol. 
 
 An hillorical Geography of the old and nev/ Teftament, by Ed. Wells, 
 D. D. Lond. 1721, 4 vol. 
 
 Dionyiii Petavii Rationarium Temporum, cui accedit Supplementum 
 quo Hiftoria ad hoc ufque Tempus continuatur. Lugd. Bat. 1 724, 
 2 vol. 
 
 The facred and profane Hiftory of the World connected from the Crea- 
 tion of the World to the Diilblution of the AfTyrian Empire, 5cc. By 
 S. Shuckford, iVI. A. Lond. 1743, 4 vol. 3d Ed. 
 
 The old and new Teftament conneded in the Hiftory of the Jews and 
 neighbouring Nations, from the Declenfion of the Kingdom of Ifrael 
 and Judah to theTimeof ChriiL By H. Prideaux, D. D. Lond. 1749, 
 4 vol. loth Ed. 
 
 J. Alph. Turretini Compendium Hiftoriae Ecclefiafticse a Chrifto Nato 
 ad rinem Sec. XVIL Genevae, 1737. And with the Continuation, 
 by T. Simon, Halas, 1750. 
 
 Pauli Erneili Jablonflci Inftitutiones Hiftoris Chriftianse. Francofurti 
 ad Viad. 3 vol. 1754-67. The third volume, which contains the 
 hiftory of the Church from the end of the feventeenth to the middle 
 of the prefent century, was compofed by Profeffor Stofch after the 
 death of Jablonfki. An Englifh tranflation of this work in one vol. 
 8vo. would be very ferviceable. 
 
 An Ecclefiaftical Hiftory from the Birth of Chrift to the prefent Time. 
 Written originally in French by Mr. Formey, Secretary to the Aca- 
 demy of Sciences at Berlin. To which is added, an Appendix, giv- 
 ing an Account of the People called Methodifts, by the Tranflator, 
 Lond. 1766, 2 vol. 
 
 An Ecclefiaftical Hiftory, ancient and modern, from the Birth of Chriflr 
 to the Beginning of the prefent Century : in which the Rife, Progrefs, 
 and Variation of Church Pov/er, are confidered in their Connexion 
 with the State of Learning and Philofophy, and the Political Hiftory 
 of Europe during that Period. By the late learned L. Mofheim, D. D. 
 Tranfiated from the original Latin, and accompanied with Notes and 
 chronological Tables, by A.rch. Maclaine, D. D. Lond. 17S2, 6 vol. 
 The learned tranflator mentions the approbation which Dr. Warbur- 
 toa, Bifhop of Gloucefter, gave of this y,'ork in the following terms : 
 
 F f 2 '■' Mgfkeinj's 
 
A Catalogue of i 
 
 ** MofVjclm's coiTipenJium is excellent, the method admiriibie, in {Kort 
 the only one delerving the name of an Ecclefiaftical Hiftory." The 
 three preceding works, however, have great merit, and may be read 
 ■with much utility. Two other Hiftorics of the Chriftian Church 
 deferving of attention have lately appeared ; one by Dr. Gregory, in 
 7. vol. the other by Dr. Prieftley, in 2 vol. 8vo. 
 
 A compendious Hiftory of the Church, from the Beginning of the World 
 to the prefcnt Tims ( i 710). Written in French by L. E. Dupin, and 
 tranflated into Englifh. Lond. 1713, 4 vol. Echard's EcclefialHcal 
 Hifiory from the Biith of Chrilt to the Eflablifhment of Chriftianity 
 under CunlLintine, in the year 313, is valuable in many refpeiiS: the 
 third Ed. was publilhed in 17 12, and the firft in 1702. 
 
 Remarks on Ecclenaftical Hiftory from the Commencement of Chriftia- 
 
 • nity to the year 1517, when Luther began thq Work of Reformation, 
 by T. Jortin, D. D. 1767-73, 4 vol. Dr. Jortin has, in a little com- 
 pafs, taken notice of fo many fa6ts, and animadverted on them with 
 *fo m.uch judgment, that this work uill be ever held in deierved repute; 
 he has infertL-d, alfo, into it the fubltancc of his Difcourfes on the Na- 
 ture, Ufe, and Intent, of Prophecy; and on A'Jiracles, which were 
 preached at Boyle's Lecture. 
 
 Praelecliones EcclefiafticjE triginta novem olim habitss in facello Colle- 
 gii Emmannelis apud Cantabrigienfes a Joan. Rirhardfon, S.T. B. 
 Lond. 1726. This is a pofthumous work of an author well known 
 by his Vindication of the Canon of the new i'eftament in Anfvver to 
 Toland. 
 
 Hiftoire des Jnifs depuis J. Chrifl jufqu'a prefent, pour fervir de Conti- 
 nuation a I'Hiftoire de Jofeph. Par M. Bafnagc. Nouvelle Ed. aug- 
 mentee. A la Haye, 17 16, 15 vol. 
 
 The Apologies of Juftin Martyr, Tertullian, and Minutius Felix, in De- 
 fence of the ChrilHan Religion, with the Commonitory of Vincentius 
 F.irinenfis concerning the primitive Rule of Faith, tranflated from 
 their Originals : with Note;, for the Advantage chiefly of Englifh 
 Reader?, and a preliminary Difconrfe upon each Author. Together 
 with a prefatory Diflertation about the right L^fe of the Fathers. By 
 W. Reeves, M. A. Lond. 17 16, 2 vol. The reader will perufe the 
 notes of this Gentleman v/ith caution, for he declares with much vio- 
 lence, " that he had rather believe no Bible at all, than believe it in the 
 fenfe of that commentator" Le Clerc. 
 
 The genuine Epiftles of the Apoflolicnl Fathers, St. Barnabas, St. Igna- 
 - tiui, St. Polycarp, the Stiepherd of Hermas, and the Martyrdoms of 
 St. Ignatius and St. Polycarp, written by thofe who were prefent at 
 their S>ufFerings. Tranflated and published with a large preliminary 
 Difcourfe relating to tlie fcveral Treatifes here put together. By VV . 
 A'^ ai.'c, Lord Bifhop of Lincoln. Lond. 17 lO, 2d Ed. 
 
 Diilcrtatio de S. Scripturaru.n Interprctatione fecundum Patrum Com- 
 mcntiirios. In qua probatur, i. S. Scripturam efle regulam fidei uni- 
 CU.T1, ex qua dc omnibus Articulis fidei creditu neceflariis ad falutem 
 Judicium ferendum efl-. 2. Patres five primaevos five fubfequente^ 
 
 ^ non cfle Idoncos S. Scriptura; Interpretes. 3. Non pofle Controver- 
 iias de S. Triuitate motaj ex patribus, conciliis, aut traditione vere 
 
 catholica 
 
Books in Divinity, 
 
 catholica dcfinirl. Authore D. Whitby. Lond. 1714. Whitby in the 
 Epilogue to this work very boldly adds, — Ex trium primorum fcculo- 
 rurn Scriptoribus, baud pauca, in hoc opere, intcrpretanicnta congeili- 
 inus, ab omni veritatis fptcie aliena. Oftendant nobis Patrum Pa- 
 troni unicam Scripturae Pcricopen, quse alias, obfcura cum eflct, ab iis 
 fit lucem mutuata. But though the^aurhority of Fathers and Coun- 
 cils be of no weight in controverfy, the learned will Hill have recourfe 
 to them, as containing the materials of Ecclefiaflical Ilitlory. 
 The Hiftory of the Eftablifliment of Chriftianity, compiled from Jewifh 
 and Heathen Authors only ; exhibiting a Proof of the Trath of this 
 Religion. Tranflated from the French of Profefibr Bullet, by W. 
 oaliibur)', B. D. Lond. 1776. This work is well executed, and may" 
 be f^rviceable to thofe who have not Lardner's colleflion of Jewilh and 
 Hei^Lhen Teflimonie=. The reader will find fomethiog worth his at- 
 tention on this fubjecl in a fmall tract in 4to. — Non Chridianorum da 
 Chrifto TelHmonia ex antiquis Moiiumentis propofita et dijudicata. 
 A Tobia Eckherdo. Qi^ieJlinburgi, I 725. 
 A new and full Method of fettling the canonical Authority of the new 
 
 Teftument. By the late Rev. Jer. Jones. Lond. 1726-7, 3 vol. 
 The Kirtory of the Propagation of Chriftianity and Overthrow of Pa- 
 ganifm. Wherein the Chriliian Religion is confirined, the Pvife and 
 Progrefs of Heathenifh Idolatry is cunfidered, the Overthrow of Pa- 
 ganifm and the Spre^iding of Chriftianity in the feveral Ages of the 
 new Teftament Church is explained. The prefent State of Heathens 
 is inquired into, and Methods for their Converfion oft'ercd. By Rob. 
 Millar. Edinb. 1723, 2 vol. 
 Letters on the Prevalence of Chriftianity before its civil Eftablifliment. 
 With Obfervations on a late Hiftory of the Decline of the Roman 
 Empire. By Eafl: Apthorp, M. A. Lond. 1778. The author has 
 enriched this work with many learned remarks, and efpecially with a 
 catalogue of civil andecclcfiaftical hiitorians, wliich the reader vvill find 
 to be veryufeful. 
 Five Letters concerning the Infpiration of the Holy Scriptures. Tranf- 
 lated from the French of M. Le Clerc, 1690. 
 A Vindication of the divine Authoritv and Infpiration of the Writing? of 
 the old and new Teftament, in Anftvcr tu the preceding Book. By VV. 
 Lowth, B. D. Oxf. 1692. 
 An Eliay on Infpiration, confidered chlefiy with Refpe*5l to the Evangc- 
 
 lifts, ^y Gilbert Wakefield, B. A. Lend. 1781. 
 Defenfe des Propheties de li Religion Chretienne, par le R. P. BaltuS, 
 de la Compagnie de Jefus, contre Grotius et M. Simon. A Paris, J 737, , 
 3 vol. Grotius and Father Simon contend, that many of the prophe- 
 cies cited in the new Teft.imentfrom the old, have double fcnfcs ; one 
 proper and literal, which refpeJted the times and perfons ox the Jewilh 
 nation ; the other nllegorital, which refpeited the advent and perfon " 
 of Chrifl:. KL B::ltuG ccnfures this as a Socinian mode of expounding 
 the prophecies, and, by a particu'?.r examination of the prophecies 
 quoted by the writers of the new Teftament, fhews that they prima- 
 rily rcfpccled Chrift, and were literally accomplifhed in him. 
 
 F f I The 
 
A Catalogue of 
 
 The Ufe and Intent of Prophecy in the feveral Ages of the World. In 
 iix Difcourfes, delivered at the l>mple Church. To which are added 
 feveral Diflertations. By Thomas Sherlock, D. D. late Mafter of the 
 Temple, now Lord Bifhop of London. Lond. 1749, 5th Ed. Thefe 
 difcourfes were attacked by Dr. Middleton in 175c, and have been 
 defended by Dr. Rutherforth, Mr. Rotherham, and others. 
 
 A Defence of Chriftianity from the Prophecies of the old Teftament ; 
 wherein are confidercd ail the ObjeiSlions againfl this Kind of Proof 
 advanced in the late Difcourfe on the Grounds and Reafons of the 
 Chriftian Religion. By Ed. Chandler, Lord Bifhop of Coventry and 
 Lichfield. Lond. 1725, 2d Ed. 
 
 A Vindication of the Chriftian Religion, in two Parts, i. A Difcourfe 
 of the Nature and Ufe of Miracles. 2. An Anfwer to a late Book, 
 intitled, A Difcourfe on the Grounds and Reafons of the Chriftian Re- 
 ligion. By Samuel Chandler. Lond. 1725. Collins' Difcourfe on the 
 Grounds and Reafons of the Chriftian Religion, publiflied in 1724, 
 was anfwered not only by the three authors laft mentioned, but by a 
 variety of others : there is an account of the chief of them in Leland's 
 View of the Deiftical Writers, and in Fabricius' Lux Evangelica, 
 where above 50 different publications in oppofition to Collins are enu- 
 merated. In the fame authors (Leland and Fabricius) the reader will 
 find a lift of thofe who anfwered Woolfton's Objedlions to the Mira- 
 cles of our Saviour. 
 
 An Eftay upon the Truth of the Chriftian Religion ; wherein its real 
 Foundation upon the Old Tejiament is ftiewn. Occafioncd by the 
 Difcourfe of the Grounds and Reafons of the Chriftian Religion. By 
 A. A. Sykes, M, A. Lond. 1725. M. De la Roche, m his Memoirs 
 of Literature, fpeaking of this work, fays, — If this book does not ap- 
 pear fufficient to rerxjove fcruples about the quotations of the firft 
 preachers of the Gofpsl from the old Teftament, I know not what 
 
 ■will do it Mr.' Sykes exprefles himfelf very firmly againft a double 
 
 completion of any prophecy ; a double completion, fays he, unlefs it 
 be declared by the prophet, will make all prophecy perfeftly ufelefs. 
 
 An Introduction to the Study of the Prophecies concerning the ChriftUn 
 Church ; and in particular concerning the Church of Papal Rome: 
 in twelve ScrmonSj preached in Lincoln's Inn Chapel, at the Lc6iure 
 of the- Right Reverend W. Warburton, Lord Bifhop of Glouccfter, 
 ByR. Hurd, D.D. Lond. 1772. 
 
 Twelve Sermons on the Prophecies concerning the Chriftian Church ; 
 and in particular concerning the Church of Papal Rome. Preached 
 at Bp. Warburton's LecSture, by S. Hallifax, D. D. Lond- ,'776. 
 
 Twelve Difcourfes on the Prophecies concerning the Eftablifhmcnt and 
 fubfequent Hiftory of Chriftianity. Preached at Bp. Warburton's 
 Lecture, by Lewis Bagct. LL.D. O.xford, 1780. 
 
 An Efiay towards reconciling the Numbers of Daniel and St, John, de- 
 termining the Birth of our Saviour, and fixing a precif" Time for the 
 Continuvif^e of the prefcnt Defolation of the Jews ; with fome Con- 
 jeclurcs and Calculations pointing the Year 1764 to have been one 
 of the moft remarkable in Hiftory. By the Rev, G. B<irton, M. A. 
 Lojid, 1766. 
 
 .The 
 
Booh in Dlvhi'ify 
 
 The R.eafonablcnefs and Certainty of the Chriftian Religion, containing 
 Dircourfcsupon fuch Subjeds as are thought moll liable to Obje£lions. 
 By Rob. Jenkins, D. 1). Lond. 1734, 5 th Ed. 2 vol. 
 
 A Conference with a Theilt ; containing an Anfwer to all the mod ufual 
 Objections of the Infidels againll the Chrillian Religion. By W. 
 Nichols, D. D. Lond. 1723, 3d Ed. 2 vol. 
 
 Dlfcourfes concerning the Truth of the Chrldian Religion, by J. Jortin. 
 Lond. 1746. The fubjecls of thefe Difcourfes are, i. The Prejudices 
 of the Jews and Gentiles. 2. The Propagation of the Gofpcl. 3. The 
 Kingdom of Chrill;. 4. The Fitnefs of the Time v.'hen Chrift came 
 into the World. 5. The Teftimony of John the Baptift. 6. The 
 Scriptures of the new Teftamcnt. 7. The Gofpel as it is Grace and 
 Truth. A third Ed. has been publifiied. 
 
 An Argument in Defence of Chriftianity, taken from the Confeffion of 
 its molt ancient Advcrfiries. By Greg. Sharpe, LL.D. Lond. 1755^ 
 
 A fecond Argument in Defence of Chrlilianity, taken from the ancient 
 Propiiecies, applied to the moft remarkable Events in the Life and 
 Character of J efus Chrift. By Greg. Sharpe, LL.D. Lond. 1762. 
 
 The Evidence of Chriilianity deduced from Facts ajid the Teftimony of 
 Senfe, throughout all Ages of the World to the prefent Time, in a 
 Scries of Difcourfes preached at Boyle's Ledture in 1766-7-8, where- 
 in is flievi'n, that upon the Wb.ole this is not a decaying, but a grow- 
 ing Evidence. By W. Worthington, D.D. Lond. 1769, 2 vol. 
 
 Rcligionis Naturalis et Revelatce Principia, Islcthodo Scholallica digefta 
 inufum Juventutis Academics. Pariiiis, 1754, 2 vol. and a third vol. 
 by AVay of Supplement. Authore L. T. Hooke. The author of this 
 book is a Doctor of tlie Sorbonue ; yet there are many things very li- 
 berally faid in it, as the reader may judge from the following propofi- 
 tiou wdiich is maintained in the Supplement, — Dens fo/us ob fapien- 
 tilfmios lines caufarum naturalium ordinem, per feipfum. aut Miniltc- 
 vium Angelorum intervertit : Dxmonum quxcunque naturalis vis fit, 
 nulla eih/i^entja ; ac ubi fe noftris rebus immiicent, divinorum judi- 
 ciorum Miniltri, non fuo arbitrio unquam relinquuntur, neque unquam 
 per eorum minifterium in contirmationem falfi Miracula eduntur. 
 
 The Ufefuinefs, Truths, and Excellency of the Chriftian Religion, de- 
 fended againlt the Ojedtions contained in a late Book, intltied, Chri- 
 ftianity as old as tlie Creation, &c. By James Foftier. Lond. 1734^ 
 3d Ed. 
 
 The Reafonablenefs of the Chriftian Religion as delivered in the Scrip- 
 tures. By G. Benfoii, D.D. Lond. 1759. 3d Ed. 2 vof. The au- 
 tlior not only advances many arguments in proof of the Truth of the 
 Chriftian Religion, but obviates, in a familiar way, the chief objeiftions 
 of the Anti-revelatioriills. 
 
 A Difcourfe concerning the Refurrecflion of Jefus Chrift, In three Parts. 
 W^herein, i. The Coufcquences of the Doctrine are ftatcd hypotheti- 
 cally. 2. Tlie Nature and Obligation of moral Evidence is explained. 
 3. The Proofs of the Fact of our Saviour's RefurrecT:ion are propofed, 
 examined, and fairly demonftrated to be conclufive. Together wltii 
 . an Appendix eoncerning the impofhblc Production of Thought from 
 Matter .md Motion, £;t. By Humph. Ditton. Lond. i':46, ^th Ed. 
 
 ' j- f 4 ' ' This 
 
A Catalogue cf 
 
 This bcok was tranflatcd into French in 1728, and the year after into 
 Dutch. 
 
 A Defence of Chridianity, in two Parts. I. The Law of Nature con- 
 fidcred, and fhcwn to be confiflent with Reafon and itfelf, — and the 
 Attention to it produtlive of the greateft Benefit to Mankind. 2. The 
 Authority and Ufefuhiefs of Revelation and the facrcd Writings afTert- , 
 ed and vindicated, againfl the feveral Obje6lions made to them by the 
 Deifts in general, and in particular by the Author of Chriftianlty as old 
 as the Creation. By Jolm Leland, D. D. Lond. 1753, 2d Ed. 2 vol. 
 
 A View of the principal deiRical Writers that have appeared in England 
 in the laft and prefent Century ; with Obiervations upon them, and 
 fome Account of the Anfwers that have been publiflied againfl them. 
 In feveral Letters to a Friend. By J. Leland, D. D. Lond. 1766, 
 2 vol. 5 th Ed. 
 
 An Enquiry into the divine MiiTions of John the Baptifl and Jefus Chrift, 
 fo far as they' can be proved from the Circumllances of their Birth, 
 and their Connection with each other. By W. Bell, M. A. Lond. 
 1 761. There is publiflied by tlie fame Author, A Defence of Revela- 
 tion in general and the Gofpel in particular. 
 
 Letters from Baron Haller to his Daughter, on the Truths of the Chriftian 
 Religion. Tranllated from the German. Lond. 1780. 
 
 DifTertations on Subjetls relative to the Genius and Evidences of Chri- 
 (tianity. ^y Alex. Gerard, D. D. Edinb. 1766. 
 
 An Inquiry into the Caufes of the Infidelity and Scepticifm of the Times, 
 with occafional Obfervations on the "Writings of Herbert, Shaftefliury, 
 Bolingbroke, Hume, Gibbon, Toulmin, &c. &c. By J. Ogilvie, D. D. 
 Lond. 1783. 
 
 rhilofophical Inquiries concerning Chrldianity. By C. Bonnet of Ge- 
 neva. Lond. 1787. The great abilities of M. Bonnet are known 
 throughout Europe ; the teflimony of fuch a diilingulflied Layman, 
 to the Truth of the Chriftian Religion, cannot but have weight with 
 the moft untliinking. 4 
 
 Letters to a Philofophical Unbeliever, by Jof. Pricftley. Lond. 1 780-2. 
 
 An Appeal to common Senfe in behalf of Religion. By the Rev. James 
 Ofwald, D. D. Lond. 1768, 2d Ed. A fccond vol. in 1772. 
 
 The Advantages and NecelTity of the Chriftian Revelation fliewn from 
 the State of Religion in the ancient Heathen World : efpecially with 
 Refpeft to the Knowledge and Worftilp of the one true God ; a Ride 
 of moral Duty : and a State of future Rewards and Punifhrnents, 
 To which is prefixed, a preliminary Difcourfe on natural and revealed 
 Religion. By John Leland, D. D. Lond. 1768, 2 vol. All the works 
 of Dr. Leland are valuable. 
 
 A Difcourfe of the Necefiaty and Ufcfulnefs of the Chriftian Religion, by 
 Reafon of the Corruptions of natural Religion among the jews and 
 Heathens. By Dan. Whitby, D. D. Lond. 1705. 
 
 The Light of Nature purfue.l by Edw. Search (Abraham Tucker) Efq; 
 Lond. 1768-78, 9 vol. In the laft four volumes there is added to the 
 general title, — Lights of NaUxre and Gofpel blended. 
 
 Of the Principles and Duties of natural Religion. By the Right Rev, 
 John Wilkins, D. D. Lord Bilhop of Chefter. Lond, 1 734. 
 
 Thg 
 
Boo}s in Divinity. 
 
 The Analogy of Religion, natural and revealed, to the Conilitution anJ 
 Courfe of Nature. By Jof. Builcr, D. D. late Lord Bifliop of Durham, 
 Lond. 1754, 5th Ed. An Edition by Bilhop Hallifax in 1788. 
 
 TheRcligionof Nature delineated. By Mr.WolLiifon. Loud. 1750,7th Ed. 
 
 Confidcrations on the Theory of Religion: in three Parts, i. VVant of 
 Univcrfality in natural and revealed Religion, nojuft Objcition againft 
 either. 2. The Scheme of divine Providence with Regard to the 
 Time and Manner of the feveral Difpenfations of revealed Religio;i, 
 more efpccially the Chrif!;ian. 3. The Progrcfs of natural Religion 
 and Science, or the continual Improvement of the World in general. 
 To which are added, two Difcourfes ; the former on the Life and 
 Character of Chrilt, the latter on the Benefits procured by his Death, 
 in regard to our Mortality. With an Appendix, concerning the Ufc 
 of the word Soul in holy Scripture; and the State of the Dead there 
 defcribed. By£dw. Lord Bifhopof Carlifle. Carlifle, 1784, Ed. 7th. 
 
 An EOay on Miracles, in two Difcourfes. By Will. (Bifhop) Fleet- 
 wood. Lond. 1701. The two main Principles of this Book, — that 
 none bur God can work a true Miracle, — and that it cannot be fup- 
 poled that a true miracle was ever wrought in oppofition to a dotStrine 
 eftablillied on true miracles, — were oppofed by Mr. (Biihop) Hbad- 
 ley, in a Letter to Mr. Fleetwood. Lond. 1702. And the readin* 
 thefe two tra6ts occafioned Mr. Locke's writing his difcourfe on Ali- 
 raclcs, which he publiihed in his works. 
 
 Traite fur les ?4iracles. Dans lequel on prouve que le Diable n'en 
 faurcit faire pour connrmer I'erreur ; ou Ton fait voir, par plufieurs 
 exemples tires de I'Kiftoire fainte et profane, que ceux qu'on lui at- 
 tribue ne font qu'un efFet de Timpoflure ou de I'addrelfe des hommes. 
 Etou Ton examine le Syfteme oppofe tel que I'a etabli le Dr. Clarke 
 cans fon Traite fur la Religion Naturelle et Chretienne. Par J. Serces, 
 Vicaire d'Appleby dans le Comte de Lincoln. A Amfter. 1729. 
 The author fays in his preface, that in maintaining that God never 
 permitted #ie aevil to work miracles in fupport of any dangerous 
 error, and in queflioning the phyfical power of the devil to effect a 
 miracle, he declared war againft the opinion of the moft venerable 
 theologians and philofophers ancient and modern. The book is well 
 written, and I do not know that it has ever appeared in Englilh. 
 
 A Diflertation on Miracles, defigned to fhew that they are Arguments of 
 a divine Literpoution, and abfolute Proofs of the Alifllon and Doctrine 
 of a Prophet. By Hugh Farmer. Lond. 1771. The doctrine ad- 
 vanced in the preceding book, is very ably fupportcd in this. The 
 - reader will find in J Ferenf elfins' works the queltion, — Num Miracula 
 certa Tint V'eritatis figna — -determined, by various arguments, in the 
 affirmative. The author, Mr. Farmer, was accufed of having bor- 
 rowed his Idea of Miracles from Mr. Le Moine's book on that fub- 
 ject ; and he publifhed a pamphlet, intitled. An Examination of Mr. Le 
 Moine's Treatife on Miracles, in which hefhews the difference of his 
 plan from thofe of Mr. Le Moine, Dr. Sykes, and Bp. Fleetwood, 
 
 A brief Difcourfe concerning the Credibility of Miracles and Revela- 
 tion. Wherein the Credibility of Gofpel Miracles is ihewn, notwith- 
 Itanding all later Miracles may be rejected as fictitious. To which is 
 added, a Pofticriptin Anfwer to the Lord Bifiiop of Litdifield's Charge 
 
 to 
 
A Catalogue of 
 
 fo his Clergy. By A. A. Sykes, D. D. Lond. 1742, and a feconJ 
 Ed. in 1749. 
 
 Two Queltions, previous to Dr. Middleton's Free Inquiry impartially 
 cohfidered : viz. What are the Grounds upon which the Credibilii-y 
 ©f Miracles, in general^ is founded ? And, Upon what Grounds th.c 
 Miracles of the Gofpel, in partiadar^ arc credible ? To which is added, 
 a Differtation upon Mark Xvi. 1 7-1 8. Thefe figns Jhall folloiv them that 
 believe^ &c* Lond. 1750, and a fecond Part in 1752, by Dr. Sykes. 
 This author wrote above fixty different tracts : an edition of all his 
 works would be ufeful. 
 
 The Criterion : or Miracles examined with a View to expofe the Pre- 
 tenlions of Pagans and Papills, to compare the miraculous Powers re- 
 corded ill the new Tellament, with thofe faid to fubfift in latw: Times, 
 &c. By the Rev. J. Douglas, A. M. Lond. 1757. 
 
 A Differtation on Miracles : containing an Examination of the Princi- 
 ples advanced by David Hume, Efq. By G. Campbell, D. D. Edinb. 
 1762. 
 
 An Inquiry into the Nature and Defign of Chrift's Temptation in the 
 Wildernefs. By Hugh Farmer. Lond. 1776, 3d Ed. 
 
 An ElVay on the Demoniacs of the new Tellament. By Hugh Farmer. 
 Lond. 1755. 
 
 An impartial Inquiry into the Cafe of the Gofpel Demoniacs. By W. 
 Wortliington, D. D. Lond. 1777. 
 
 Letters to the Rev. Dr. Worthington, in Anfwer to his late Publication, 
 intitled, " An impartial Inquiry into the Cafe of the Gofpel Demo- 
 niacs." By Plugh Farm.er. Lond. 1778. 
 
 An Inquiry into the Heathen and the Scripture Do6lrine of Daemons. . 
 In which the Hypotheus of the Rev. Mr. Farmer and otliers on this 
 Subjedl:, is particularly examined. By John Fell. Lond. 1779. 
 
 An Enquiry into the meaning of the Demoniacs in the new Teftament. 
 ByT. P. &c. Dr. Sykes. Lond. 1737. And a further Enquiry, &c. 
 by th2 fame author in the fame year. * 
 
 The Cafe of the Demoniacs mentioned in the new Tellament. By N. 
 Lardner, D. D. Lond. 1758. 
 
 The general Prevalence of the Worfliip of human Spirits in the ancient 
 Heathen Nations aflerted and proved. By Hugh Farmer. Lond. 1783. 
 
 An Flillorical Differtation on idolatrous Corruptions in Religion, from 
 thr Beginning of the World j and on the Methods taken by divine Pro- 
 vidence in reforming them. By Arthur Young. Lond. 1734, 2 vol. 
 The objecSl of this author is to fhew, that Hcvelation was defigned to 
 prevent Superflition •, he has many fenfible Obfervations on particular 
 parts of the Law of Mofos. 
 
 Fauli Ern. Jablonfki Pantheon jEgyptiorum, five de Diis eoi-um Com- 
 mentarius. Francofurti ad Vindrum, 1750, 3 vol. 
 
 Arch;eoIogix Philofophica' : five Do(flrina antiqua de Rerum originibus. 
 Lond. 1733. Auclore Thoma Burnet, S. T. P. 
 
 Origines Gentium Antiquiffimx. By R. Cumberland. D. D. late Lord 
 BiOiop of Peterborough. Lond. 1724. 
 
 DeFide et OfficiisChrillianorum. Liber podhumus. Lond. 1728, Ed. 
 2da. Autore T. Burnt no, S. T. P. All the Latin works of Dr. Bur- 
 net are written with fuch perfpicuity and degance of ftyle, that, not- 
 
 vithilanding 
 
Books In Divinity, 
 
 wlthftandlng the fingularity of fome of his opinions, they are highly de- 
 ferving of attention. 
 
 Eight Sermons, preached at the Cathedra! Church of St. Paul, in Defence 
 of the Divinity of our Lord Jefus Chrilt. By Dan. W'aterhind, D. D. • 
 Lond. 1720, 2d Ed, This and the other theological works of Dr. 
 Waterland, are much eftecmed by the orthodox, and they may be pro- 
 perly confuked by fuch Arians and Socinians as wilh to know what 
 can be advanced againft their principles. 
 
 Traite de la Dlvinite de notre Seigneur Jefus Chrift, par. M- Abbadie. 
 A Rotterdam, 1709. This author publifhed a treatife on the Truth 
 of the Chriftian Religion at Rotter, 1689, 2 vol. 
 
 The Works of Mr. Tho, Emlyn, containing a Colle6lion of Trails and 
 Sermons on various Subjects. With. a large Account of the Author's 
 Life, by Solom, Emlyn, iifq. Lond, 1746. 
 
 An Eflay on Spirit; wherein the Dodrine of the Trinity is confidered 
 in the Light of Nature and Reafon, as well as in the Light in which it 
 was held by the ancient Hebrews, compared alfo with the Dodrine of 
 the old and new Teftament. With an Inquiry into the Sentiments of 
 the primitive Fathers of the Church, &c. Lond. 1 751, from the Dub- 
 lin Copy, with Additions and Corrections by the Author (Bp. Clay- 
 ton). This work was animadverted on by Dr, Scott in his Scriptural 
 Dodrine of the Trinity, 1754, and anfwered by Mr. Jones, 1770. 
 
 The Apology of Benjamin Ben Mordecai to his Friends for embracing 
 Chriitianity, in feven Letters to Elifha Levi, Merchant of Amflerdam, 
 together wirh an eighth Letter, on the Generation of Jefus Chrift, 
 with Notes r.nd liluftrations. The 2d Ed. with Alterations and Ad- 
 ditions, By Henry Taylor, Rector of Crawley and Vicar of Portf- 
 mouth, in Hants.. Lond. 1784, 2 vol. Thefe Letters were printed at 
 various times, from 1771 to 1777, in4to; they are compofed with 
 great learning and ingenuity, and contain the moft formidable attack 
 on, what is called, the Athanafian Syftem that is any where to be met 
 with, 
 
 A Letter writ in the year 1730, concerning the Queftion, Whether the 
 Logos fupplied the Place of a human Soul in the Perfon of Jefus Chrift ? 
 To which are added, two Poflfcripts ; the firft containing an Explica- 
 tion of thefe Words, the Spirit, the Holy Spirit, the Spirit of God, as 
 ufed in the Scriptures. The fecond containing Remarks upon the 
 third Part of the late Bifhcp of Clogher's Vindication of the Hiftories 
 of the old and new Teftament. Lond. J 759. By Dr. Lardner. 
 A complete edition of Dr, Lardner's works, in ii vol, 8vo, with the 
 Author's Lire, by Dr. Kippis, was publiftied in i']%2>.— Newton 
 and Lccke were efteemed Socinians^ Lardnei- was an avov/ed one: 
 Clarke and JVhiJlon were declared Arians ; Bull and Waterland were 
 profefied Athanafians : who will take upon hinj to fay that thefe men 
 were not equal to each other in probity and fcriptural knowledge? 
 And if that be admitted, furely we ought to learn no other leftbn, 
 from the divcrfity of their opinions, except that of perfect moderation 
 and good-will towards all thofe who happen to differ from ourfelves. 
 We ought to entertain no other wifti, but that every man may be 
 allowed, without lofs of fame or fortune, et /entire qu(s velit^ et quis' 
 5 fentiat 
 
A Catalogue of 
 
 foitiat itccre-. This ahfolute freedom of inquiry, it is apprehended, \% 
 the beft way of inveftigating the fenfe of Scripture, the moft probable 
 rr.ean of producing an uniformity of opinion, and of rendering the 
 Gofpel Difpenfation as intelligible to us in the eighteenth century as 
 we prefume it was to the Chrillians in the hrft. 
 
 The true Doclrine of the new Teftament concerning Jefus Chrift con- 
 fidered ; wherein the Mifreprefentations that have been made of it up- 
 on the Avian Hvpothefis and upon all Tri/iitarian and Athanafian Prin- 
 ciples are expofed ; and the Honour of our Saviour's divine Chara6lcr 
 and Mifiion is maintained. With an Appendix, containing Strictures 
 upon the firft Chapter of St. John's Gofpel ; and a prefatory Dif- 
 courfe upon the Right of private Judgment in Matters of Religion. 
 This work was revifed, before it was printed, by Dr. Lardner ; the 
 author (the Rev. Mr. Cardale) publifned a Supplement to it, intitlcd, 
 A Comment on fome Paf;aci;es in Chriil's Praver at the Clofe of his 
 public Miniitry. 
 
 The Apology of Thcophilus Lindfcy, M. A. on refigning the Vicarage 
 of Cat'ierick, in Ycrkfhire. Lond. 1774. 
 
 A Scriptural Confutation oF the Arguments againft the One Godhead of 
 the Father, Son, and Holy Ghoil:, produced by the Rev. Mr. Lindfey 
 inhis late Apology. By a Layman. York, 1779, 3d Ed. 
 
 A Sequel to the A^pology on refigning the Vicarage of Catterick, York- 
 {hire. By Theo. Lindfey, M. A. Lond. 1776. 
 
 An Inquiry into the Belief of the Chriftians of the three firft Centuries, 
 refpedting the One Godhead of the Father, Son, and Holy Ghoft. 
 Being a Sequel to a Scriptural Confutation of the Rev. Mr. Lindfey's 
 Lite Apology. By IV. Burgh, Efq. York, 1778. Mr-Lindfcy's prin- 
 ples were oppofed, not only by Mr. Burgh, but by Mr. Bingham in 
 his Vindication of the Dodlrine and Liturgy of the Church of Eng- 
 land ; by Dr. Randolph in his Vindication of the Worfliip of the Son 
 and Holy Ghoft ; and in his Letter to the Remarker (Mr. Temple) oa 
 the Layman's Scriptural Confutation, and by others. 
 
 Two DiiTertations ; i. On the Preface to St. John's Gofpel : 2. On pray- 
 ing to Jcfus Chrift. By T hcop. Lindfey, A. M. V/ith a ftiort Poit- 
 fcript, by Dr. Jebb. Lond. 1779. 
 
 An Hiftorical View of the State of the Unitarian Doctrine and vVorfhip, 
 from the Reformation to our own Times. With fome Account of 
 the ObilruiSlions which it has met with at different Periods. By Theo. 
 Lindfey, M. A. Lond. 1783. The author has treated this interefting 
 fubjec^ with great candour and ability, and has made additional Re- 
 marks in a 'Ira6t publiflied by him in 1788, intitled, Vindicia; Prieft- 
 IciaI^a^. 
 
 An Enquiry into the Opinions of the Chriftian Writers of the three firft 
 Centuries concerning the Perfbn of Jefus Chrift. By Gilbert Wake- 
 field, B. A. Lond. 1784, vol. ift. 
 
 An Hiftory of Early Opinions concerning Jcfus Chrift, compiled frorn 
 original Writers ; proving that the Chriftian Church was at firft Uni- 
 tarian. By Jof. Priefiiey, LL. D. 4 v.'.l. 17S6. 
 
 Five Differtations : 1. On the Athanafian Do6trine. i. On the Soci- 
 nian Scheme. 3. Oa the Perion of Chrift. 4. On the Rife, Pro- 
 gref^, Pcrfedlion, and End of Chrift's Kingdom. 5. On the Caufes 
 
 which 
 
Bxioks In Divinity. 
 
 which probably confpired to produce our Saviour's Agony. By Ed, 
 Harwood, D. D. Lend, 1772. And a 2d Ed. of the KfUiy on the So- 
 cinian Scheme, in 1784. Dr. Harwood rejefts the Athanafian and 
 Socinian Schemes as not, in his opinion, founded in Scripture. 
 
 Traftatus de Imputatione divina Peccati Adami in reatum. Authore 
 Dan, Whitby, S. T. P. Lond. 1711. 
 
 The Scripture Doclrine of original Sin propofed to free and candid Ex- 
 amination. To which is added a Supplement containing fome Re- 
 marks on two Books, viz. The Vindication of the Scripture Doifirinc 
 of original Sin, and, The Ruin and Recovery of Mankind. Ey Joha 
 Taylor, of Norwich, D. D. 3d Ed. 1750. 
 
 A Difcourfe concerning, i. The true Purport of the Words Ehuflon and 
 Reprobation^ and the Things fignified by them in the holy Scripture. 2- 
 The Extent of Chrift's Redemption. 3. The Grace of God, where it 
 is enquired whether it be vouchfafed fufficiently to thofe who improve 
 it not, and irreHftibly to thofe who do improve it ; and whether Meii 
 be wholly paffive in the Work of Regeneration. 4. The Liberty of the 
 W^ill in a State of Trial and Probation. 5. The Perfeverance and De- 
 fedlibility of the Saints j with fome Reflexions on the State of Plea"- 
 thens, the Providence, and Prasfcience of God. By Dan. Whitby, 
 D. D. Lond. 1710. Whitby fays of himfelf in the preface to this work, 
 that he was brought up a Calviniji^ and that what firll moved him to 
 examine into the truth of the Caiviniiiic Divinity, was — the hnputatitsn. 
 ofJd/irns Sin to all his Psjhrity, — andthe flrange confequenccs of it. 
 He fays, that he examined the writings of antiquity, and finifhed a trea- 
 tiie on Original Sin in Latin, which had been compofed about twenty 
 years, but which he had not thought it advifable to publifh. This 
 treatife was publifhedin the following year. 
 
 The divine Feudal Law, or Covenants with Mankind reprefented, toge- 
 ther with JMeans for uniting of Proteftants, By Sam. Baron Puiten- 
 dorff, Tranflated from the Latin by Theop. Dorrlngton. Lond. 1703. 
 In this book PufFendorf treats of many of the fubjecls which are dif- 
 CulTed by Whitby in the lalt article. A trait, intitled, TheRe-unioa 
 of Chriftians, or the Means to re-unite Chriftians under one Confeilion 
 of Faith, was publifhed in London, 16^3. It was originally written in 
 French, and in an appendix to another tranllation of it in 1700, we 
 learn that M. D'Huiileau, one of the Minifters of Saumur, had a pria- 
 cipal hand in its compoHtion. 
 
 The Doctrine of irrefiftible Grace proved to have no Foundation in the 
 Writings of the newTeftament. By T. Edwards, A. M. Camb. 1759. 
 
 An Attempt to afcertnin and illuftrate the Authority, Nature and Defign 
 of the Inftitution of ChrKt, commonly called the Communion and the 
 Lord's Supper. By V/. Bell, D. D. Lond. 1780. 
 
 A p'.ain Account of the Ordinance of Baptifm, m which all the Texts of 
 theN. T. relating to it are produced, and the whole Dodrine con- 
 cerning it drawn from them alone, in a Courfe of Letters to the Ri^ht 
 Rev. Dr. Benjamin Hoadley, late Lord Bifhop of Winchefter, Author 
 of a plain Account of the Lord's Supper. Lond. 1766, 2d Ed. 
 
 The Hiftoryof Infant-Baptifm. By W. Wall. Lond. 1720. The firft 
 £d. in4to. in 1705. 
 
 Reflexions. 
 
A Catalogue of 
 
 Reflexions on Mr. Wall's Hiftory of Infant-Baptifm. By J. Gale- 
 Lond. 171 1. Wall's main argument in favour of Infant-Baptifm is 
 founded on thepradlice which the Jews, he fays, had of baptizing pro- 
 felvtcs to their religion ; Dr. Gill has queftioned, in a learned tradl, 
 the Exirtence of fuch a prafticc amongll: the Jews ; and others have 
 endeavoured to (hew, that, admitting the pradice to have exifted, it 
 was not extended to children who were born after their parents had be- 
 come profelytes ; and confequently that the neceffity of baptizing 
 children born of Chriftian parents cannot be inferred from the Jewifh 
 pra^Stice of baptizing profelytes. Soclnus wrote a trail on this queftion, 
 An homini Chrifriano aquas baptifmo carere liceat ? and he deter- 
 mined it in theafHrmative. 
 The Scripture Doctrine of Atonement examined ; firft in Relation to 
 Jev/ifli Sacrifices ; and then to the Sacrifice of our blefled Lord and Sa- 
 viour Jefus Chrifl. By John Taylor, D. D. 1751. A fmall pamphlet 
 was piibliflied in 1772, by W. Graham, A. M. intitled the Doctrine 
 of Atonement briefly confidered, in a Series of r.etters to a yOung Gen- 
 tleman at the Univerfity. To which is added, Dr. Duchal's Letter to 
 Dr. Taylor on the fame Subjeff; which was firfl publifhed in the 2cl 
 vol. of the Theological Repofitory. Before the publication of Dr. Tay- 
 lor *s DoiStrine of Atonement, a very fenfible EfTay on Redemption had 
 been publifhed by Mr. Balguy, 1741 ; a 2d Ed. of it in 1785. 
 Jefus Chrift the Mediator between God and Man, an Advocate for us 
 with the Father, and a Propitiation for the Sins of the World. ^dEd. 
 To which is now added by another Gentleman, an EfTay to prove the 
 Credibility of the Gofpel from the Doclrine of the Efficacy of Chrift's 
 Death for the Redemption of the World. Lond. 1761. This is a very 
 fenfible treatife (by Mr. Tomkins), in which the author endeavours 
 to eflabiilh the literal fenfe of thofe paiiages in Scripture which concern 
 our redemption by Chrilt : he looks upon the death of Chriff: as a real 
 facrifice, and reprcfents the notion the Scripture gives us of thefe things 
 as ccnfillcnt v/ith the dictates of Reafon and natural Religion, 
 An, Efiay on the Scheme and Conducl, Procedure and Extent of Man's 
 Redemption ; wherein is fhev/n, from the holy Scriptures, that this 
 great work is to be accomplifhcd by a gradual Reffauration of Man 
 and Nature to their primitive State. To which is annexed, a DiHcr- 
 tation on the Defien and Argumentation of the Book of Job. By W. 
 Worthingion, A. M. Lond. 1748, 2d Ed. 
 An EfTay on the Nature, Defign, and Origin of Sacrifices. By Dr. Sykes. 
 
 Lond. 1748. 
 The Scripture Doftrine of the Redemption of Man by Jefus Chritl. In 
 two parts. In the for-mcr of which, the principal, if not all, the Texts 
 ielatin'5- to the Subjecft arc produced, and the-Meaning of each Text, 
 where necelTary, is examined and explained. In the latter, the Doclrine 
 of our Redemption is fet forth in 48 Propofitions. ^y Dr. Sykes. 
 1756. This is one of the lafl and one of the befl works of Dr. Sykes, 
 who died in Nov. 1756. 
 De Statu moritiorum et refurgentium TracFlatus. Adjicitur Appendix^ 
 de futura Judxorum PveftAuratioi>e, Lond. J 7 33) Ed. 2da, Autore T. 
 Burnetio, S. X. P. 
 
 An 
 
Seoh in Divinity, 
 
 An hiftorical View of the Cpntroverfy concerning an intermediate State 
 and the feparate Exiftcncc of the houl, between Dciith and the general 
 RefurreiStion; deduced from the beginning of the Proceltant Reforma- 
 tion to the prefent Times. With fome Thoughts in a prefatory Dif- 
 courfe, on the Ufe and Importance of Theological Coiitrovcrfy. Lond. 
 1772, 2d Ed. 
 
 The Reftoration of all Things, or a Vindication of the Goodnefs and Grace 
 of God to bemanifeftcd atlaft in the Recovery of liis whole Creation 
 out of their Fall. By Jeremy White. Lond. 1712. The author gives 
 fonie account, in his preface, of thofe who in ancient and modern times 
 had fupported the opinion of the final reformation of all niankind. Dr. 
 Hartley maintained the fame doctrine in the fecond volume of his Ob- 
 fervations on Man, &c. and Bifhop Newton has Ihewn himfelf anable 
 advocate for it in one of his DifTertations publifhed in his works. 
 
 The Myftery hid from Ages and Generations, made manifeft by the Gof- 
 pel Revelation : or the Salvation of all Men, the grand Thing aimed 
 at in the Scheme of God, as opened in the new Teffament Writings, 
 and entrufted with Jefus Chrifl to bring into EfFeiSt. Lond. 1 784. By 
 Charles Chauncy, D. D. of Boflon, in New England. This author has 
 publifhed two other tracts deferving of attention ; viz. Five DifFerta- 
 tions on the Fall, 1785, and the Benevolence otthe Deity confidered. 
 Boflon, 1784. 
 
 AnJ Enquiry into the Nature of the human Soul j wherein the Immate- 
 riality ,of the Soul is evinced from the Principles of Reaibn and Philofo- 
 phy. Lond. 1745> 2 vol. 3d Ed. Mr. Baxter publifhed an Appendix 
 to the firft part of this Enquiry in 1 750. 
 
 Sermons on the Evidence of a future State of Rewards and Pnnifhments, 
 arifing from a View of our Nature and Condition ; in which are con- 
 fidered fomeObjeftions of Hume. Ry W. Craven, B. D. Camb. 1783. 
 The fubjetSi is treated with great perfpicuity, and Mr, Hume's objec- 
 tions folidly refuted. 
 
 Difquifitions relating to Matter and Spirit. To which is aded, the Hif- 
 tory of the philofophical Doclrine concerning the Origin of the Sold 
 and the Nature of Matter ; with its Influence on Chriifianity, efpe- 
 cially with refpeft to the Pre-exiftence of Chriit. By Tof. PrieiUey, 
 LL.D. F. R. S. Lond. 1777. 
 
 A free Difcuffion of the Docfrines of Mnterialifm and philofophical Ne- 
 ceffity, in a Correfpondence between Dr. Price and Dr. Pneitley : to 
 which are added by Dr. Prieffley, an Introduction explaining the Na- 
 ture of the Controveify, and Letters to feveral Writers who have 
 animadverted on his Difquifitions. Lond. 1778. The reader who has 
 a tafte for thefe metaphylical difquifitions, may confult fome more re- 
 cent publications on the fubjedt, efpecially an EfTay on the Nature and 
 Exiffence of the material World. Lond. 1781. 
 
 The Fheologica! Repofitory,ccnrifting of original EfTays, Hints, Que- 
 ries, &ic. calculated to promote religious Knowledge. Lond. 1773, 3 voL 
 
 Thefaurus Theologicus, cr a complete Syflem of Divinity, fummed up 
 in brief Notes upon felect Places of the old and new Teftament. By 
 W^ Beveridge, D. D. Lord Bifhop of St. Afaph. Lond. 1711, 4 vol. 
 
 A Syftem of Divinity and Morality, in a Series of Difcourfes on all the 
 eflfiptial Points of natural and revealed Religion, compiled from the 
 
 works 
 
A Catalogue of 
 
 works of above thirty emineiVt Divines. Revifcd and corrcd^ed by 
 Ferd. Warner, LL. D. Lend. 1767, 4 vol. 
 
 Joan. Chrif. Beckii Synopfis Inftitutionum UniverHe Theologiae Natu- 
 ralis et Revelatae, &:c. in ufum Auditorii Domeftici. Bafilize, 1765^ 
 This is a very good work ; the author exprcflbs himfelf in the follow- 
 ing terms concerning the mode of education which prevails in this 
 place, and I believe in Oxford. — Multis placet Anglorum (S^\{cQV[^\ ra- 
 tio, quorum fmguli juvcne?, cum ad Academias fefe conferunt, unum 
 ex publicis dodlortbus fibj ducem ftudiorum eligunt, cujus fequentcs 
 conhlium legant, meditentur, fcribant. Identidem examinantur, ut 
 de progrcflibus judicari queat et confdia ultcriora fuppeditari. Habet 
 haec methodus fiia commoda. Sed incommodum iftud eft maximum, 
 quod finguli do6lores nonnifi paucis hoc mode dirigendis fufficiaet, 
 nifi ab omnibus aliis laboribus immunes fmt, quod apud nos minime 
 obtinetur. — Our mode of academic inflitution is ftill more perfect 
 than this author conceived it to be ; and our Tutors have that freedom 
 from other engagements which he wifhed for. 
 
 Joan. Fred. Burgii inllitutiones Theclogice. Vrati/laviu?, 1766, Ed. 3tia. 
 
 Sermons on the Attributes of God. By Dan. Whitby, D. D. Lond, 
 1710, 2 vol. 
 
 Diicourfes concerning the Being and natural Perfedlions of God. ByT. 
 Abernethy, M. A. Dublin, 1746, 2 vol. 
 
 The Being and Attributes of God demonftrated. By H. Knight, A. M. 
 Lond. 1747. It is enough to fay of this work, that it is lecommended 
 bv Benfon,'LarQner, and Taylor ofNorv/ich. 
 
 A praflical Catechifm. By H. Hammond, D. D. The 1 2th Ed. where- 
 unto is added, the Reafonablenefs of the Chriftian Religion, by the 
 fame Author. Lond. 1683. 
 
 Lc(fl:ures on the Catechifm of the Church of England. By W. Gilpin, 
 M. A. I:Ond. 1781, 2d Ed. This book greatly merits the attention 
 of yovmg Perfons. Archbiihop Wake's Principles of the Chriftian R^- 
 liaion, in a Commentary en the Church Catechifm ; Archbifhop 
 Seeker's Le«S1ures on the Catechifm ; Oflervald's Grounds and P'rii;- 
 ciples of the ChrilHan Religion ; Bp. Gaftrel's Chriftian Inftitutes ; 
 Bp. Gibfon's Palloral Letters, and a great variety of other religious 
 Trads, are highly deferving of notice : but I omit an enumeration of 
 them ; heariily recommending it to the reader, whether he be a Lay- 
 man or Clcrgvman, to fi-rjiifli himfelf with the collection of fuch trads 
 which is made liythe Society for promoting Chriftian Knowledge. 
 
 An EiTay on the Coranofition of a Sermon, tranflatcd from the Original 
 of the Rev. J. Claude, Minifter of the French reformed Church at 
 Charenton. With Notes by Rob. Robinfon, in 2 vol. Can:b. 1779. 
 
 Sermons on feverrl Occaf ons, preached before the Univerfity of Cam- 
 bridge ; to which is prefixed, a Dilfertation on that Specie? of Com- 
 pofition. By J. Alainwaring, B. D. Camb. 1780. The ftudicus reader 
 will receive m.uch advantage from the juftnefs of the criticiim dis- 
 played in the Diflertation and Notes. 
 
 A Difcourfc of the Paftc-'ral Care, by Gilbert Burnet, Lord Biftiop of Sa- 
 rum -, with a new Preface and feme other A^'^i^ions. Firft printed ia 
 
 1692. Glafgow, 1762. 
 
 Leisures 
 
Bocki 112 Divinity, 
 
 Le^ures on the Exercife of the facred Miniftry. Ry"thehtcT. F. Of- 
 tervakl. 'l>anilatecl from the Frencli, with a Preface and occalioaal 
 Notes, bv Tho. Stevens, M. A. Lend. 178 1. 
 
 The Theological Works of the moft Rev. Dr., John Potter, late Lord 
 Archhifliop of Canterbury : containing; his Sermons, Charges, Dif- 
 courfcs of Church Government, and Pra:lc£tiones Fheologica;. Oxf. 
 
 1753* 3 vol. 
 
 The i\ lifceHaneous Works of the late reverend and learned Conycrs Mid- 
 dleton, D. D Lond. 1755, 5 vol. 2d Ed. 
 
 Opufcula Mifccllanea Thcologica Joan. Burton, S. T. P. and his Ser- 
 mons, Sec. in all 6 vol. Oxford, 1 744.-7 1. 
 
 The Works of Tho. Sharp, D. D. late Archdeacon of Northumberland, 
 containing occalional Sermons ; TraiSls on various Subjects ; Confi- 
 derations on the Rubric and Canons ; Differtations on Ehhhn and 
 Berith ; a Defence of the I])iirertations, in three Parts ; Difcourfes 
 touching the Antiquity of the Hebrew Tongue and Charadler ; an 
 Examination of uir. Hutchinfon's E'^polition of Cherubim. Lond. 
 1763, 6 vo!. 
 
 Four Differtations. i. On Providence. 2. On Prayer. 3. On the 
 Reafons fcr expeftin^ that virtuous Men fliall meet after Death 
 in a State of Happinefs. 4. On the Importance of Chriftianlty, the 
 Nature of Hiftprical Evidence and Miracles. By R Price, F. R. S. 
 Lond. 1767, 
 
 Difcourfes on various Subjects, by W. S. Powell, D. D. Lond. 1776. 
 The editor, Dr. Balguy, ohfe: ves that thefe difcourfes were chiefly in- 
 tended for the bencHt of the younger fiudents in divinity. 'Fhey are 
 written with great acutenefs and knov/ledge of thefeveral fubjefts. 
 
 A Rational Illuftration of the Book of Cou:!mon Prayer of the Chuich of 
 England. By C Wheailev. Lond. 1722, 4th Ed. This is one of the 
 moft uleful works on the fubjeft, as it comprehends the fubftance of 
 Comhey\ Coihpanicn to the Temple, of Nichols's Commentary on the 
 Common Prayer, and of other fimilar trca'dfes. 
 
 A Vindication of the Cjovernment, Dodi:rine, and Worfhip of the Church 
 of England, eftablifhed in tne.Reign of Qj^ieen Elizabeth, ag.dnft the 
 injurious Reile£tions of .'vlr. Ncale in his late Hiftory of the Puritans. 
 Together with a Dete^lion of many falfe Quotations and Miftakes in 
 that Performance. Lond. 1740. By Bp. Maddox. 
 
 An Impiirtial Examination of the 2d, 3d, and 4th vol. (8vo.) of Daniel 
 Neal's Hi_il:ory of the Puritans. By Zach. Grey, LL. D. Lond. 
 173&-9, 2vol. 
 
 Free and Candid Difquifltions relating to the Church of England, and 
 the Means of advancing Religion therein. Lend. 1750, 2d Ed. — In 
 1677, the third Ed. of a book was publifbed, intltled, A Difcourfe 
 vindicating the Lawfulnefs of thofe things which are chiefly excepted 
 againft in the Chuich of England, efpecially in its Liturgy and Wor- 
 fhip, by W.Falkener. 
 
 The Book of Common Prayer reformed according to ihe Plan of the 
 late Dr. Sam. Clarke j together with the Pfaltcr or Pudms of David. 
 Lond. 1774. 
 
 VcL. VL G g The 
 
A Catalogue of 
 
 The Confefllonal : or, A Full and Free Inquiry Into the Right, Utility, 
 Edification, and Succefsof eftablifhingfyftennatical Confeffions of Faith 
 and Dodrine in Proteftant Churches. Lond. 1770, 3d Ed. Tlie 
 author of this work, who is well known to be a very learned Clergy- 
 man of the Church of England, takes fo much notice of ail the writers 
 who oppofed his fentiments, that there is no need to give a particular 
 enumeration of the feveral pnmphlets which were written againft it. 
 The controverfy is ftill unleitled. It is ftill a queflion, whether any 
 Chriflian Church has a right to require from its public teachers any 
 other profeflion of Faith, than that of a belief in the Bible, as con- 
 taining a revelation from God ? It is ftill a queftion, whether, grant- 
 ing the Abftract Right, the Ufe of it be expedient in any degree, and to 
 what degree, in the prcfent condition of the Church of Fngland ? One 
 of the lateft and heft trafts on this fubjecl:, is that by the author of Ben 
 Mordecai's Apology, intitleil. Farther Thoughts on the Nature of the 
 grand Apoflacy of the Chriflian Church foretold by the Apoftles; with 
 (Jbfervationson the Laws againft Hereticks, the Subfcription to Arti- 
 cles of human Comj^ofition, &c. Lond, 1783. 
 
 The Errors of the Church of Rome deteded, in ten Dialogues, between 
 Benevolus and Sincerus. To which another is added, containing a 
 brief Vindication of the Revolution, and fubfequent Settlement of the 
 Crown upon the illuftrious Houfc of Hanover. By the Rev. James 
 Smith, Lond. 1778, 2d Ed. The author left the communion of the 
 Church of Rome, in which he had been educated, in 1764. He ob- 
 fervcs, that he lived for fome years in the College for Parifh Pr-efts at 
 Lifbon, and that he there took xh^ College Oath which is always admi- 
 niftered to ftudents, a part of which is, that whenever the preiident of 
 the college fhould think proper, he would return to England as a Mif- 
 fwnary^ and bring over as many Protejiants as he could, to the Communion 
 of the Church of Rome. He by chance met vvith Bennet's Confutation 
 of Popery ; and that book, togethet with the ecclefiaftical Hiftory of 
 M, Jean Le Scur, principally contri'outed to make him renounce the 
 errors of the Church of Rome. This is a ufeful book for thofe who 
 wifh to have a concife view of the corruptions of Chriftianity, as 
 pradifed in the Church of Rome. 
 
 An Hiftory of the Corruptions of Chriftianity. By ]o[. Prieftley, L L. D. 
 2 vol. Some parts of this work have been animadverted on, in a very 
 able manner, by Dr. Horlley, and others ; nor has Dr. Prieftley been 
 backward in his replies : the curious reader will furnifli himfelf with 
 all the tra(5fs which have been publilhed on each ftde of the quef- 
 tion. 
 
 BibJiotheca Sacra, feu Syllabus omnium ferme Editionum facrae Scrip- 
 tural ac Verfionum kcundum^eriem Linguarum quibus vulgatae funt, 
 Notis hiftoricis et criticis illuftralus, adjuntflis piseftantilhmis Codd. 
 MSS. Lahore jacobi Le Long ; receniblt, caftigavit, auxit C. F. 
 Bocrncrus. Lipfiofe, i/Oq. 
 
 The Preacher's Afliftant (after the Manner of Mr. Letfome), contain- 
 ing a Series of the Texts of Sermons and Difcourfes, publiflied either 
 finely or in Volumes, by Divines of the Church of England and by 
 
 lb« 
 
Books in Divinity, 
 
 the DiiTenting Clergy, fince the Reftoration to the prefent Time; fpe- 
 cifying alio the feveral Authors alphabetically arranged under each 
 Text ; with the Size, Date, Occaiion, or Suhjed Matter of each Ser- 
 mon or Dikourfe. By J.Cooke, M. A. Oxford, 1783, 2 vol. — There 
 are feme errors in this compilation; but it is rather to be wondered 
 at that there are not more, than that there fhould he feme ; I refer the 
 reader to it as to an ufeful catalogue, from which he may fcleft fuch wri- 
 ters of lermons as he may think fit to have in his library ; for where 
 almoft all are equally good, it would be^a prefumption in me to attempt 
 to particularize the bt-ft. If, in addition to the fcimons contained in 
 the three volumes of Boyle's Lecfture, and in the works of Barrow, 
 Clarke, Tillotfon, Hoadley, &c. I was to mention the names of Sher- 
 lock, Seeker, Jortin, Foftcr, Abernethy, Seed, South, Ogden, Rogers, 
 Whichcote, Sec. and omit noticing Brady, Fiddes, Mofs, Atterbury, 
 Bellamy, Fleetwood, Pyle, Orr, Pearce, Warburton, kc. I might be 
 accufed of appearing to give a preference where I had no intention of 
 doing it, and where better judges than myfelf might think that none 
 was due. If any entuneration, moreover, of books of this kind was 
 made, the names of many living authors ought to be infcrted in the 
 lift J for they are in no refpedl inferior to their predecefTors in this fpe- 
 cies of compofition. There are fome fine difcourfes alfo in therrench 
 language, by Bafnage, Croufaz, Saurin, Bofluet, Bourdaloue, &c. fome 
 of which have been tranllated into Englifli : but no church in Chri- 
 ftcndom was ever blellcd with a greater variety of excellent pulpic 
 compofitions than our own is ; and as they conftitute one of the moft 
 ufeful parts of a theological Library, it ought to be the ftudy of every 
 Clergyman to procure as large a colledlion of them as his circum- 
 flances will a.dmit. 
 
 It is unneceffuy to give any direaions as to the manner of nfing the 
 books which are here pointed out, fince every man will naturally confult 
 fuch of them as treat of the particular fubjects on which he isdefisous of 
 obtaining information, and no one will have inclination to perufe them 
 all. Theological learning is the profeffion of the Clergy; and it may 
 iuftly be faid to every ignorant minifter of the Gofpel — " Thou which 
 teacheft another, teacheft thou not thyfelf ?" Yet, on the other hand, 
 mere abftrait learning, how profound and various foever it may be, is 
 not an acquifition much to be valued by them ; it is its application to 
 the uleful purpofes of their profeffion, to the bringing men from the do- 
 minion of fin to gofpel perfe(ftion, which will render it of any eftimation 
 in the fight of God. 1 mean not here to fpeak in difparagenient of theo- 
 Icgtcal learning : but I do mean to fay, that praflice is better than fpecu- 
 lacion ; and that he who, in promoting the falvation of his flock by a fe- 
 dulous performance of hispaiforal duties, finds not leifure to be learned, 
 inftead of our cenfure, deferves our warmeft approbation : it m.ay ho- 
 nourably be faid of fuch a man— Contemnebat potius Uteras, quam nejciebat, 
 I toke my leave of the reader with freely expreffing a general wifh, That 
 we may all of us, in our refpecliye ftations, become more difpofed to 
 
 p/ovoke 
 
A Catalogue^ l^c. 
 
 provoke ooe another unio love and to good works, and lefs difpofed to 
 backbite and devour one another for our opinions ; that Chriftianity 
 mny have its root in our hearts, rather than in our head's; that it may 
 fhew forth its fruit in the purity and integrity of our lives, rather than in 
 the vehemence and fubtilty of our difputes ; in a word, that the time may 
 at length come, when every individual in the Church and out of the 
 Church, IViniiarian and Unitarian, may love his own herejy lefs than 
 gofpel charity. 
 
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